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 iJ;  /?//  i .  ii  /..    /s' 
 
 /P/C 
 
EXPOSITION   OP    THE   PARABLES. 
 
EXPOSITION  OF  THE  PARABLES, 
 
 EXPRESS  SIMILITUDES 
 
 LORD  AND  SAVIOUR  JESUS  CHRIST. 
 
 WHEREIN  ALSO  MANY  THrNOS  ARE  DOCTRINALLY  HANDLED  AND  IMPROVED  BY 
 WAY  OF  APPLICATION. 
 
 BENJAMIN   REACH, 
 
 4UTHOR    OF     '  TROPOI.OOIA,"    A    KEY    TO    OPEN    SCRIPTURE    METAPHORS 
 
 "  If  I  liave  told  you  eartlily  IhinRs,  and  ye  believe  not,  how  shall  ye  believe  if  I  tell  you  of  heavenly  thinps  ?  " — 
 JnnN  iii.  12. 
 
 IN  FOUR  BOOKS. 
 
 LONDON : 
 AYLOTT    AND    CO.,    8,    PATERNOSTER    ROW,  E.C. 
 
 1858. 
 
TO   THE   IMPARTIAL   EEADEK. 
 
 TflE  offioors  who  were  sent  to  take  or  apprehend  our  blessed  Lord,  being  demanded  wliy 
 they  had  not  brought  liim,  answered,  "  Never  man  spake  like  this  man  ;"  that  is,  as  to  tho 
 matter  or  depth  of  divine  wisdom,  and  with  that  authority  and  evidence  of  truth.  But 
 when  we  consider  tliat  almost  all  which  our  Lord  spake  to  the  multitude,  he  spake  in 
 parables,  (and  in  them  being  liid  the  rich  treasure  of  his  heavenly  doctrine,  or  such  things 
 that  had  been  kept  secret  from  the  foundation  of  the  world,  that  it  might  be  fullilled  which 
 was  spukeu  by  the  prophets)  it  may  seem  strange  that  none  of  oiu:  learned  m^idern  di- 
 vines, nor  others,  have  been  stirred  up  to  write  an  exposition  upon  all  the  parables  and 
 similitudes  spoken  by  our  blessed  Lord  in  the  four  evangelists.  Though  it  is  true,  some  of 
 them  have  most  excellently  written  upon,  and  opened  a  few  of  them  ;  but  no  one  author  (as 
 I  can  learn)  hath  in  one  or  more  volumes  written  upon  them  all,  if  the  gi'eatest  part,  nor 
 any  exposition  as  I  can  meet  with  of  many  of  them  :  yet  what  large  and  learned  exposi- 
 tions have  they  written  upon  ilivers  books  of  the  Old  and  New  Testament !  So  that  what  is 
 here  presented  to  your  view,  hath  not  been  done  by  any  before  ;  and  it  might  have  been 
 wished,  that  some  now  better  capable  than  1  am,  had  been  stirred  up  to  have  undertaken 
 it.  And  (considering  that  the  parables  contain  the  substance  of  our  Saviour's  miuistry,  and 
 the  profound  mysteries  couched  therein,)  the  sense  of  my  great  weakness,  or  inabilities  to 
 manage  so  great  a  work,  hath  caused  me  not  to  undertake  it  without  tremblings  of  heart, 
 and  many  prayers  and  cries  to  God,  that  my  heart,  tongue,  and  pen,  might  be  inlluenced 
 and  guided  by  the  divine  Spirit :  though  tlie  want  of  those  attainments  that  some  have 
 arrived  at,  beyond  what  I  pretend  to,  hath  been  no  small  discouragement  to  me.  Though 
 I  am  persuaded  I  have  not  been  left  without  the  gracious  assistance  of  the  Spirit  of  Truth  ; 
 nor  have  I  omitted  searching  into  what  authors  I  could  meet  with,  who  have  either  written 
 upon  the  parables,  and  on  the  customs  of  the  Jews,  to  which  in  many  things  contained  in 
 them  our  Saviour  dijtli  refer.  Moreover,  I  have  had  regard  to  those  f  )ur  rules  mentioned 
 by  the  leanied  in  opening  of  the  parables,  viz.,  theu*  Properties,  Qualities,  Effects,  Oj)era- 
 tions.  And  that  with  special  respect  to  their  constitution,  natural,  civil,  or  moral,  and  have 
 laboured  to  draw  forth  suitable  propositions,  which  are  raised  and  prosecuted  from  the 
 scope  or  principal  matter  contained  in  one  or  another  parable  ;  though  perhaps  I  may 
 varj'  from  the  directions  given  by  one  or  two  authors  (I  have  met  with)  about  opening  of 
 and  drawing  propositions  from  parables,  who  insinuate  as  if  no  propositions  nor  answerable 
 applications  ought  to  be  made,  but  from  the  general  scope  of  the  parable  Now  in  this  I 
 am  not  of  their  opinion,  for  some  things  that  may  (perhaps)  not  so  clearly  appear  to  lie  in 
 the  direct  scope,  may  contain  in  them  much  instructiou,  and  profitable  tniths  may  be  raised 
 therefrom,  and  improved.  I  remember  one  very  learned  author  (j\lr.  H.  Knollys), 
 gave  direction  or  allowance  that  in  opening  metaphorical  or  paraboUcal  Scriptures,  we  may 
 enlarge  so  far  as  there  is  a  clear  analogy  of  faith  ;  yet  all  authors  agree,  tliat  parables  run 
 not  always  upon  all  four  ;  that  is,  there  are  in  parables  some  great  disparities,  some  things 
 being  brought  in  or  mentioned  for  illustration  sake,  which  cannot  be  spiritually  applied 
 parallelwise.  Indeed,  some  I  find  who  have  written  on  some  parables,  have  given  such  a 
 general  exposition  of  the  sum  and  scope  of  some,  as  renders  tlieir  exposition  quite  dif- 
 ferent from  the  exposition  our  blessed  Lord  gave  himself  of  those  he  unfolded  unto  his 
 disciples  :  see  Matt.  xiii.  about  the  Sower,  and  that  of  the  Wlieat  and  Tares,  in  wliich  he 
 opens  every  particular  part,  and  applies  it.  Now  can  any  directions  given  by  learned  men 
 be  so  safe  a  rule  to  follow  in  expouncUng  the  parables,  as  that  rule  our  Saviour  hath  left  ia 
 the  way  taken  by  himself. 
 
 One  saitli  to  this  purpose,  speaking  of  the  parables ;  viz.,  who  will  or  ouglit  to  force 
 from  an  author  such  thing?  which  he  himself  never  dreamed  of?  To  which  I  answer, 
 
 1.  Who  knows  directly  how  far  the  intentions  of  our  Lord  in  his  parables  do  or  may 
 extend,  in  many  words,  and  parts  of  a  parable,  besides  the  gineral  main  scope  thereof? 
 
2.  I  would  know  whether  he  that  draws  propositions  from  a  paralwlical  text,  may  not 
 be  allowed  the  same  liberty  others  talce  in  preacliing  upon  any  other  Scriptures  (tliat  may 
 not  be  tropical  or  parabolical)  provided  ho  keeps  to  the  true  analogy  of  faith  ?  And  pray 
 do  not  some  ministers  preach  from  one  or  another  text  of  Scripture  almost  all  the  whole 
 Gospel,  and  in  doing  so  are  they  certain  the  Sacred  Author,  I  mean  the  Holy  Ghost,  di- 
 rectly intended  or  comprehended  in  those  texts  (as  his  main  scope  and  design)  all  those  things 
 whicli  tliey  di-ow  therefrom  ;  and  perhaps  very  safely  and  profitably.  I  must  confess  I 
 perceive  that  some  men  render  many  things  (spoken  by  our  Lord  in  raany  parables)  very 
 insignificant  or  to  little  or  no  purjjose  mentioned  by  him,  and  so  not  to  be  improved  by  us 
 to  our  spiritual  profit ;  which  to  me  seems  to  cast  a  kind  of  contempt  upon  the  ministry  of 
 our  Lord  Jesus  Christ,  as  well  as  it  clearly  contradicts  his  own  exposition  of  those  parables 
 He  Himself  explained. 
 
 Moreover,  I  think  those  expositions  of  the  parables  of  some  men,  who  only  (or  princi- 
 pally) improve  them  to  instruct  people  into  practical  duties,  or  rather  oidy  how  they  should 
 live,  than  how  they  should  believe,  are  worthy  of  blame  ;  as  if  our  Saviour  chiefly  de- 
 signed by  speaking  so  many  parables,  to  teach  us  Iiow  to  lead  our  lives,  and  not  so  much 
 to  open  to  us  the  great  doctrine  of  the  Gospel,  or  to  show  us  the  necessity  of  faith  in  him- 
 self, or  to  instruct  us  into  doctrinal  truths  ;  whereas  the  latter  seeming  directly  to  be  the 
 main  scope  of  our  Lord  in  most  of  his  parables.  As  is  clearly  held  forth  in  these  words 
 recorded  by  the  Evangelist  St.  Matthew,  chap.  xiii.  34,  35,  "  I  will  open  my  mouth  in 
 parables,  I  will  utter  thuigs  which  have  been  kejit  secret  from  the  foimdation  of  the  world." 
 Were  the  duties  of  moraUty,  or  the  rules  of  a  godly  hfe,  kept  secret  from  the  foundation  of 
 the  world,  until  our  Saviour  came  ?  No,  certaiidy,  for  the  law  of  the  Lord  is  perfect  in 
 that  great  case ;  but  they  were  the  mysteries  of  tlie  Gospel,  or  the  mysteries  of  our  sal- 
 vation by  our  Lord  Jesua  Christ,  which  He  mainly  designed  to  instruct  us  in,  by  speaking 
 his  parables. 
 
 Certainly  nothing  is  more  necessary  to  imderstand  the  Scripture  (whether  metaphorical 
 or  parabolical,  or  not)  than  the  help,  teachings,  and  influences  of  the  Holy  Spirit,  which 
 some  of  late  (as  well  as  formerly)  as  it  seems  to  me,  have  cast  contempt  upon,  to  the 
 dishonour  of  God,  his  Blessed  Spirit,  and  to  the  scandal  of  our  sacred  religion,  intimating 
 as  if  without  the  knowledge  of  the  tongues  or  school-divinity  no  men  are  capable,  truly  and 
 profitably,  to  preach  the  Gospel  nor  understand  the  Scripture.  1  must  confess  I  tldnk  it  a 
 great  blessing  God  hath  raised  up  learned  men  among  us,  and  readily  gi-ant  the  knowledge 
 of  the  tongues  is  very  useful,  but  not  of  necessity  in  a  minister,  nor  of  such  great  use  in 
 order  to  understand  the  Scripture  (as  some  talk  of),  provided  it  be  gi-anted  that  the 
 sacred  Bible  be  truly  translated  (which  none  dares  deny,)  and  also  if  a  man  stores 
 himself  with  all  such  books  that  open  in  English,  the  diflerent  readuig  of  many  of  the  He- 
 brew and  Greek  texts,  whicli  are  extant,  particularly  those  Bibles  that  have  best  quota- 
 tions or  marginal  notes.  Sii-s,  the  knowledge  of  the  tongues  is  none  of  the  qualifications 
 laid  down  of  one-  that  is  to  be  chosen  an  overseer,  or  pastor  of  a  chm-ch,  1  Tun.  iii.,  and 
 Tit.  i.  Besides,  how  ignorant  of  the  doctrme  of  the  Gospel,  and  of  the  Holy  Scriptures, 
 are  some  learned  men  !  '•  For  what  man  Inioweth  the  things  of  a  man,  save  the  spirit  of 
 a  man  that  is  in  him  ;  even  so  the  things  of  God  luioweth  no  man,  but  the  Spirit  of  God," 
 1  Cor.  ii.  11.  Men  by  the  knowledge  of  the  tongues  and  other  human  arts,  may  under- 
 stand the  things  of  a  man,  or  attain  to  more  clear  knowledge  of  things  that  are  mere- 
 ly human ;  but  none  have  a  true  and  saving  knowledge  of  Christ,  the  Gospel,  or  of 
 spiritual  things,  but  by  the  Spirit  of  God.  "  Which  things  we  speak,  not  in  the  words 
 which  man's  wisdom  teacheth,  but  which  the  Holy  Ghost  teacheth,  comparing  spirit- 
 ual things  with  spiritual,"  ver.  13. 
 
 Let  men  take  lieed  how  they  cry  up  man's  wisdom,  though  the  simple  laiowledge  of 
 the  tongues  none  will  or  can  deny  to  be  useful.  Therefore  it  is  that  stress  which  is 
 by  some  laid  upon  it,  rendering  it  essential  in  a  Gospel  minister,  that  gives  the  olTence. 
 Pray,  see  what  our  learned  annotators  observe,  viz.,  That  they  do  not  preach  or  argue 
 philosophically,  like  an  Athenian  philosopher,  but  use  a  familiar,  plain  style,  gi^ng  forth 
 the  naked  truths  of  God,  without  any  paint  or  gaudy  phrase. 
 
 Moreover,  I  think  it  not  amiss  to  recite  here  what  a  late  bishop  of  the  church  of 
 England  hath  -wiltten  upon  the  Icnowledge  of  tjie  tongues,  viz., 
 
 "  There  hath  not  (saith  he)  been  a  greater  plague  to  the  Christian  religion  than 
 school  divinity,  whore  men  take  upon  them  the  liberty  to  propose  new  questions,  make 
 nice  distinctions,  and  rash  conclusions  of  divine   matters,  tossing  them  up   and  down 
 
with  their  tontjiieg  like  tennis  tails ;  and  from  hence  proceedeil  all  the  danfrerous  here- 
 sies, and  cruel  bickerings  about  tliem,  foiling  from  words  to  blows.  The  first  divinity 
 school  we  read  of,  was  set  up  at  Alexandria,  by  Pantajuus,  and  from  thence  soon  after 
 sprang  up  that  damnable  heresy  of  the  Arians,  which  oveiTan  all  Christendom,  and 
 was  the  cause  of  the  destruction  of  so  many  millions  of  Christians,  both  of  body  and 
 soul ;  whicli  before  tliis  were  so  gross  and  sensual,  that  none  took  them  up  but  tlissolute  or 
 frantic  people,  and  soon  vanished.  But  after  this  school,  subtle  way  of  arguing  was 
 brought  into  Christianity,  heresy  gi'ew  more  refined,  and  so  subtle,  that  the  plain  and 
 pious  fathers  of  the  church  Icnew  not  how  to  lay  hold  of  it ;  the  school  distinctions  and 
 evasions  baffled  them  ;  and  so  those  sophistcrs  proud  of  their  conquest,  triumphed,  and 
 carried  away  a  specious  appearance  of  truth  as  well  as  learning,  or  rather  cunning, 
 insomuch  that  many  godly  i)erson3  were  deluded  and  fell  into  them,  and  many  of  their 
 heresies  continue  unto  this  day." 
 
 I  would  advise  all  Christians  who  are  so  bigotted  to  human  learning,  so  as  to 
 think  none  ought  to  be  allowed  to  preach  but  such  who  have  been  trained  up  in 
 schools  or  universities,  and  have  the  knowledge  of  the  tongues,  to  read  Kev. 
 Dr.  Owen  on  the  Hebrews,  chap,  v,  who  shows,  that  teachers  were  trained  up 
 in  the  primitive  churches  only,  as  being  endowed  with  grace  and  ministerial  gifts  by 
 the  Lord  Jesus,  every  church  being  then  the  great  seminary  for  preachers.  Also  let 
 them  read  llr.  Crandon's  answer  to  Mr.  Baxter's  Aphorisms,  who  tells  us  human  learn- 
 ing is  of  no  force  to  decide,  judge,  and  conclude  any  questions  merely  evangelical ;  and 
 that  no  men  have  done  more  mischief  or  hurt  to  the  church  of  God,  than  learned 
 men,  by  their  nice  scholastic  and  philosophical  distinctions.  Indeed,  by  tliis  wisdom  the 
 Apostle  shows  that  the  world  knew  not  God,  nor  can  they  know  thereby  the  Lord 
 Jesus  Christ,  nor  the  great  doctrine  of  justification  by  his  righteousness ;  for  this  lies 
 above  the  art  and  wisdom  of  man,  let  his  knowledge  of  the  tongues,  or  other  human 
 learning,  be  what  it  will.  Moreover,  he  gives  several  arguments  to  prove  that  God  hath 
 not  ordained  philosophical  learning  to  be  instrumental  for  the  promoting  of  the  Gospel,  and 
 also  shows  by  such  learning  many  lieresics  came  into  the  church,  and  were  defended  to 
 sucii  a  degree,  that  unlearned  men  were  hard  beset  to  confute  them. 
 
 But  further  he  shows  how  the  Holy  Ghost  shghleth,  and  uttereth  invective  terms  against 
 human  learning  or  man's  wisdom,  1  Cor.  i.  18,  21,  &c.  And  also  how  God  blessed, the 
 preaching  of  the  Gospel  by  the  unlearned,  and  blasted  such  who  have  used  (or  rather  say 
 I,  abused)  philosophicial  learning :  he  also  shows  how  the  Gospel  spread  in  the  next  ages 
 after  the  Apostles,  when  most,  if  not  all  gospel  ministers  were  unacquainted  with  human 
 learning. — Yet  let  none  think  i  speak  against  gi-ammar  learning,  or  the  knowledge  of  the 
 tongues,  for  certainly  the  usefulness  thereof  (as  I  hinted)  is  considerable  :  and  what  cause 
 have  we  to  bless  God,  that  he  raised  up  such  learned  men  in  the  church,  as  Dr.  Owen,  and 
 multitudes  more  I  might  mention,  to  defend  the  great  fundamental  truths  of  Christ  against 
 heretics  ;  and  let  us  be  thankful  that  we  have  still  such  who  are  considerably  learned 
 amongst  us,  and  I  wish  that  worthy  young  men,  to  whom  God  hath  given  ministerial  gifts, 
 might  be  furnished  with  such  learning,  which  some  others  want.  What  I  have  here  said, 
 is  because  some  lay  too  great  a  stress  upon  human  learning,  and  cry  against  all  such  mi- 
 nisters who  have  it  not.  But  yet  I  must  say,  that  it  is  very  evident,  that  the  allwise  God 
 chose  some  men,  who  were  counted  "  foolish  and  base  things  of  the  world,  to  confound 
 the  wise,  &c.,  that  no  flesh  should  glory  in  his  presence,"  1  Cor.  i.  7 — 30. 
 
 Moreover  it  ought  to  be  noted,  how  Paul  looked  upon  the  use  of  the  tongues  in  the 
 church,  though  they  were  those  tongues  that  were  the  extraordinary  gifts  of  the  Spirit,  to 
 capacitate  the  Apostles  and  first  ministers  to  preach  the  Gospel  to  the  people  of  divers  lan- 
 guages ;  "  I  thank  God  1  speak  with  more  tongues  than  you  ell,  yet  in  the  church  I  had 
 rather  speak  five  Avords  with  my  understanding,  than  ten  thousand  words  in  an  miknown 
 tongue,"  1  Cor.  xiv.  18, 19.  The  truth  is,  in  preaching,  to  speak  in  a  language  the  people 
 nndersrand  not,  it  seems  to  serve  for  nothing,  unless  it  is  that  the  preacher  would  let  them 
 know  he  is  a  scholar.  How  ready  is  man  to  gloiy  in  his  human  attainments  !  therefore 
 Christ  made  use  of  very  few,  if  any,  who  were  learned  in  the  primitive  time;  I  know  none, 
 except  Luke  and  the  Apostle  Paul ;  yet,  on  the  other  hand,  it  ought  to  be  the  care  of  our 
 churches  to  see  that  none  but  such  men  are  allowed  to  i)reach,  to  whom  God  hath  given 
 competent  gifts,  and  such  also  who  are  able  to  speak  proper  English,  for  the  contrary 
 ex)iuseth  the  Gospel  to  contempt. 
 
 But  to  say  no  more  to  this,  reader,  I  shall  not  in  this  epistle  speak  much  as  to  the  na- 
 ture and  usefulness  of  the  pajrabolical  and  metaphorical  Scripture,  because  I  have  spoken  toit 
 
 o2 
 
ia  the  introduction,  being  the  substance  of  a  sermon  preached  upon  that  account ;  only  let 
 me  add,  what  Mr.  Caryl  hath  said  concerning  parables  ;  he  saith,  the  original  word  signi- 
 fies to  rule  or  govern,  as  a  prince  whose  righteous  precepts  and  commands  Iris  people  ought 
 to  obey,  viz.,  (Caryl  on  Job  27.  1.  p.  6,  7,  8). 
 
 Speeches  or  sentences  full  of  wisdom  and  of  truth  are  called  parables,  for  a  threefold 
 reason. 
 
 "  1.  Because  a  wise  sentence  rules  over  the  spirits  of  men, — Parables  carry  convinc- 
 ing light,  and  so  great  authority,  &c. 
 
 "  2.  Parables  are  so  called,  because  such  speeches  came  usually  from  the  mouths  of 
 princes  and  great  persons. 
 
 "  3.  Because  whether  men  will  submit  to  such  speeches  and  truths,  or  not,  yet  their 
 judgments,  actions,  and  opinions  must  be  tried  and  ruled  by  them.  Parables  are  as 
 touchstones  of  truth,  they  are  niles,  and  therefore  ought  to  rule. 
 
 "  Moreover,  he  (with  other  learned  meu)  says,  that  parables  are  similitudes,  because 
 they  resemble  and  bear  (as  it  were)  the  express  image  of  their  wisdom,  gravity,  modesty, 
 and  truth,  who  spake  them.  All  words  should  be  the  image  of  the  mind,  and  parables  are 
 the  beautiful  image  of  a  beautiful  mind. — A  parable  is  taken  several  ways  in  Scripture. 
 
 "  1.  Fur  any  divine  maxim,  axiom,  or  principle. 
 
 "  2.  A  Parable  is  a  dark  and  hard  saying,  and  is  opposed  to  a  plain  speech  ;  'I  will 
 open  my  mouth  in  a,  parable.     I  will  utter  dark  sayings  of  old,'  Psal  Ixxviii.  2." 
 
 3.  A  man's  judgment  or  opinion  in  any  case,  is  his  parable,  &e.  As  to  the  power  and 
 efficacy  a  parable  hath  upon  a  man's  heart  when  understood,  evidently  appears  in  David's 
 case,  when  lie  understood  Nathan's  parable  :  and  touching  the  nature  and  usefulness  of 
 them,  read  the  introduction. 
 
 Header,  thou  art  here  presented  with  the  labours  of  near  twelve  years,  not  that  I  preached 
 every  Lord's  day  in  the  morning  upon  the  parables  ;  no,  but  generally  for  so  long  time  I 
 so  di']  ;  and  I  hope  not  without  some  gracious  success.  You  will  find  I  have  enlarged  much 
 upon  some  of  them  more  than  on  others.  Moreover,  but  sh(,irt  enlargements  upon  most  par- 
 ticular heads,  wliicli  make  the  sermons  short ;  and  if  I  liad  not  done  so,  it  would  have  swollen 
 to  another  volume  as  big  as  this.  Also  you  will  find  many  great  Gospel  truths  improved 
 in  one  parable,  which  are  also  mentioned  with  some  alterations  or  additions  in  another. 
 And,  now,  to  close  with  this  epistle,  I  cannot  expect  to  escape  the  censure  of  many  in  writ- 
 ing upon  the  parables.  Many  men  so  much  difler  from  others  in  respect  of  the  sense  and 
 meaning  of  our  Lord  in  divers  things  ccintained  therein,  but  generally  in  the  main  I  hope  all 
 will  receive  satisfaction,  that  tlie  Lord  hath  helped  me  in  opening  of  them,  to  whose  most 
 gracious  blessing  I  shall  commit  these  and  all  poor  labours  of  mine.  I  shall,  reader, 
 during  the  time  my  dear  Lord  hath  appointed  me  to  remuin  on  earth,  subscribe  myself, 
 
 Thy  servant  in  the  Gospel  for  his  sake, 
 
 BENJAMIN    KEACH. 
 
 Prom  mjj  House  in  Ilorslcydown,  Sonthwarlc, 
 Aug.  20lh,  1701. 
 
A     TABLE 
 
 PAEABLES  AND  SIMILITUDES  OPENED. 
 
 Introduction 
 Sermon  I. 
 
 BOOK  I. 
 
 I.    Similitude,  Every  Valley  shall  be 
 Yillcd,  &c.  Luke  iii.  5,  6. 
 Sermon  ir. 
 ,,         HI.     ... 
 
 „        IV.     ...  ...        23 
 
 V.      ...  ...        30 
 
 n.  Similitude,  And  now  also  the  Axe  is 
 laid  to  the  Hoot  of  the  Tree,  &c. 
 Matt.  iii.  20. 
 
 Sermon  VI.      ...  ...         35 
 
 in.  Similitude,  Whose  Fan  is  in  His 
 Hand,  Matt.  iii.  13. 
 
 Sermon  \li.     ...  ...         4:0 
 
 lY.  Similitude,  Ye  are  the  Salt  of  the 
 Earth,  &c.,  Matt.  v.  13. 
 
 Sermon  \aii.    ...  ...        52 
 
 V.  SniTT.TTUDE,  Ye  are  the  Liglit  of  the 
 
 World,  Matt.  v.  14. 
 
 Sermon  ix.      ...  ...         56 
 
 VI.  Similitude,  Agree  with  thine  Ad- 
 
 versary, &c..  Matt.  V.  25,  20. 
 
 Sermonx.       ...  ...        CI 
 
 „        XI:      ...  ...         CG 
 
 VII.  Similitude,    Whosoever    Heareth 
 
 these  Sayings  of  Mine,  and  doth 
 them,  &c..  Matt.  vii.  2i— 20. 
 
 Sermon  XII.     ...  ...  72 
 
 XIII.  ...  '  ...  70 
 
 XIV.  ...  ...  80 
 
 „        XV.     ...  ...  86 
 
 Vin.  Similitude,  Can  the  Blind  Lead 
 the  Blind,  &c.,  Luke  \i.  ay. 
 
 Sermon  XVI.    .„  ...        90 
 
 IX.  Parable,  Eor  which  of  You  intend- 
 
 ing to  Build  a  Tower,  Sitteth  not 
 down  fijTst,  &c.,  Luke  xiv.  2S,  2y, 
 30. 
 
 Sennonxvii.  ,.,  ...        90 
 
 X.  Parable,    Or  what  King  going    to 
 
 make  War  against  another  Kmg, 
 &e.,  Luke  xiv.  31, 32. 
 
 Sermon  xviii. ...  ...      100 
 
 XI.  Parable,  No  man  putteth  a    new 
 
 Piece  of  Cloth  into  an  Old  Gar- 
 ment, Matt.  is.  10. 
 
 Sermon XIX.    ...  ...      105 
 
 „        XX.     ...  ...      Ii9 
 
 „       XXI.   I..  ...      114 
 
 Xn.  Parable,  Behold  a  Sower    went 
 
 forth  to  Sow,  Matt.  xiii.  3,  4,  5, 
 to  30. 
 
 PAGE 
 
 PAOE 
 
 1 
 
 Sermon  xxii. 
 
 ...      119 
 
 „        xxin. 
 
 ...      126 
 
 „            XXIV. 
 
 ...      133 
 
 ; 
 
 „            XXV. 
 
 ...      13S 
 
 „            XXVI. 
 
 ...      110 
 
 7 
 
 17 
 
 „           XXVII. 
 
 ...       151 
 
 „            XXVIII. 
 
 ...       IbS 
 
 XXIX. 
 
 103 
 
 XIII.  Parable,  Again  the  Kingdom  of 
 Heaven  is  Uke  unto  a  Merchant- 
 man Seeking  Goodly  I'earl,  Matt, 
 siii.  45,  40. 
 
 Sermon  XXX.  ...      ICS 
 
 „        XXXI.  ...      173 
 
 XXXII.  ...      ISS 
 
 xxxiii 200 
 
 XIV.  Parable,  Again  the  Kingdom  of 
 
 Heaven  is  like  imto  Treasure  Hid 
 in  a  Eield,  Matt.  xiii.  4-1. 
 
 Sermon  XXXIV.  ...      207 
 
 XV.  Parable,  The  Kingdom  of  Heaven  is 
 
 likened  >mto  a  Man  which  Sowed 
 
 Good  Seed  in  his  Eield,  &c..  Matt, 
 siii.  24,  25. 
 
 Sermon  XXXV.  ...      218 
 
 „        XXXVI.  ...      225 
 
 „        xsxvii.  ...      229 
 
 „        xxxviii.  ...      234 
 
 XVI.  Parable,  The  Kingdom  of  Heaven  is 
 
 likened  unto  a  Grain  of  Mustard- 
 seed,  Matt.  xiii.  31,  32. 
 Sermon  xxxix. 
 „         XL.      ... 
 
 XVII.  Par.vble,  The  Kingdom  of  Heaven 
 is  like  unto  Leaven  ■«  hich  a  Woman 
 took  and  Hid,  Matt.  siii.  33. 
 
 Sermon  XLI.     ... 
 
 XVIII.  Parable,  Again  the  Kingdom  of 
 Heaven  is  like  unto  a  Net  cast  into 
 the  Sea,  Matt.  xiii.  47,  43,  49. 
 
 Sermon  XLll.  ... 
 
 XIX.  Parable,    Every  Scribe  which   is 
 
 Instructed  into  the    Kingdom    of 
 Heaven,  Matt.  xiii.  52. 
 Sermon  xLiii. 
 
 „  XLIV.  ... 
 
 XX.  Parable,  The  Ground  of  a  Certain 
 
 Rich  Maubrcught  forth  Plentifully, 
 Luke  sii.  10. 
 
 Sermon  XLV.   ... 
 
 XXI.  Similitude,  Children  Sitting  in  the 
 Markct-pkcc  Piping,  Luke  vii.  32. 
 
 Sermon  XLVi.  ,,,  ,., 
 
 23S 
 245 
 
 250 
 
 200 
 266 
 
 273 
 
 278 
 
PAGE 
 
 BOOK    II. 
 I.  Sim  tlittpk,  Every  One  Salted  witliFire, 
 
 and  Every  Sacrifice    Salted  with 
 Salt,  Mark  ix.  -12,  50. 
 
 Sermon  I.        ...  ...       2S4- 
 
 II.      ...  ...       2'.)0 
 
 in.     ...  ...      297 
 
 Till.  Pabablh,  Of  Plaiitirp;  a  Vineyard, 
 and  Letting  it  out  to  Ilushandmen, 
 Matt.  xxi.  3o, 
 
 Seruiou  xxx.    ,.,  ...       465 
 
 „        XXXI.  ...       473 
 
 „        xxxll.  ...      4S2 
 
 „        xxxm.  ...      4S7 
 
 „         x>.xiv.  496 
 
 IX.  Pakaulb,  Of  the  Iloiiselioldcr  tliat 
 
 Hired  Lahourcrs  into  liis    Vine- 
 yard, :Matt.  XX.  1. 
 
 Sfiniou  XXXV.  ...       501 
 
 ,,          XXXVI.  ...        :>IA\ 
 
 „         xxxvll.  ...       .')].2 
 
 xx.wlil,  ,,.       5i(i 
 
 Sermon  xxxlx. 
 
 XI.I. 
 XLII. 
 
 PACE 
 
 520 
 
 BOOK    III. 
 
 II.  Pakable,  Of  tlic  ifan  that  fell  among 
 
 I.  Parable,  Of  the  Marriage  Feast,  Matt. 
 
 Thieves  Luke  x.  30. 
 
 22.  vcr.  2, 
 
 &c. 
 
 Sermon  IV. 
 
 303 
 
 Sermon 
 
 I. 
 
 543 
 
 „             V. 
 
 300 
 
 11.     ... 
 
 519 
 
 „            VI. 
 
 315 
 
 III.    ... 
 
 553 
 
 „            VII.       ... 
 
 320 
 
 IV.      ... 
 
 557 
 
 „            VIII.     ... 
 
 324 
 
 V. 
 
 564 
 
 m.  Paeable,  Of  the  Lost  Sheep, 
 XV.  3,  10. 
 
 Luke 
 
 " 
 
 VI. 
 
 VII.  ... 
 
 VIII.  ... 
 
 569 
 57S 
 
 584 
 
 Sermon  is. 
 
 3.30 
 
 IX. 
 
 589 
 
 „             X. 
 
 33G 
 
 '* 
 
 X. 
 
 593 
 
 „          XI.       ... 
 
 310 
 
 " 
 
 XI. 
 
 593 
 
 „            XII.      ... 
 
 348 
 
 " 
 
 XII.       ... 
 
 605 
 
 „            XIII.     ... 
 
 355 
 
 XIII.     ... 
 
 609 
 
 Sermon  XIV.     ... 
 
 364 
 
 " 
 
 XIV.      . . . 
 
 614 
 
 IV.  Pakable,  Of  the  Lost  Groat,  Luke  xv. 
 
 ,, 
 
 XV.       ... 
 
 619 
 
 8. 
 
 „ 
 
 XVI.      ... 
 
 623 
 
 Sermon  xv. 
 
 370 
 
 11  Pabable  Of  Ih 
 
 e  Faithful  and  Wise  Ser 
 
 V-  Pabable,  Of  the  Prodigal  Son, 
 
 Luke 
 
 vant.  Matt 
 
 xxiv.  25. 
 
 xi.  12. 
 
 Sermon  XVII. 
 
 G34 
 
 Sermon  XVI.    ... 
 
 379 
 
 in.  Pab,uile,  Of  the  Wise 
 
 and  Foolish 
 
 „          XVII.   ... 
 
 386 
 
 Virgins  Matt.  xxv.  12 
 
 „           XVIII. 
 „            XIX.     ... 
 „            XX.       ... 
 „           XXI.     ... 
 „            XXII.    ... 
 
 392 
 
 398 
 403 
 409 
 413 
 
 Sermon 
 
 xvni.  ... 
 XIX      ... 
 XX. 
 XXI.     .., 
 
 643 
 651 
 659 
 667 
 674 
 681 
 680 
 
 „            XXIII..'.. 
 
 420 
 
 II 
 
 XXII.    ... 
 
 „            XXIV.  ... 
 
 429 
 
 " 
 
 xxni.... 
 
 XXIV.   ... 
 
 VI.  Pabable,  Of  the  Importunate  Widow, 
 
 jj 
 
 xxv.    ... 
 
 690 
 
 Matt,  xviii.  12,  &c. 
 
 „ 
 
 XXVI.  ... 
 
 696 
 
 Sermon  xxv.  ... 
 
 431. 
 
 IV. 
 
 Pabable,  Of  the  Talent 
 
 5,  Matt,  xxv 
 
 „          XXVI.  ... 
 
 439 
 
 19. 
 
 ,.            XXVII. 
 
 440 
 
 Sermoi 
 
 XXVII. 
 
 701 
 
 VII.  Pabable,  Of  a  King  who  took  Ac 
 
 XXVIII. 
 
 706 
 
 count  of  his  Servants,  Malt 
 
 xviii 
 
 " 
 
 XXIX.  ... 
 
 711 
 
 23. 
 
 " 
 
 xxx.    ... 
 
 717 
 
 Sermon  xxviii. 
 
 451 
 
 ,, 
 
 XXXI.  ... 
 
 724 
 
 „          XXIX.  ... 
 
 459 
 
 „ 
 
 XXXII.... 
 
 ... 
 
 72S 
 
 SUPPLEMENT. 
 
 I.  Paiuble,  Of  the  Two  Debtors,  Luke  vii. 
 
 Sermon  i.       ...  ,,.      737 
 
 II.  ...  .,.      741 
 
 III.  ...  ...      746 
 
 II.  P.vbable,  Of  the  Strong  Man  Aimed, 
 
 Matt.  xii.  29. 
 
 Sermon  iv.      ...  ...       753 
 
 III.  Pabable,  Of  the  TJnelcnn  Spirit  gone 
 
 out  of  a  Man,  Matt.  xii.  44. 
 
 Surmon  v.       ..,  ...      761 
 
 „        VI.      ...  ...      70S 
 
PAGE 
 
 IV.  Parable,   Of  tlie  Barren  Fig-tree, 
 
 Luke  xiii.  G,  7,  8.  775 
 
 Sermon  vii.     ...  ,..       7Sq 
 
 viii.  ...        ;;;    7S9 
 
 V.  Parable,  Of  Two  Sons  bid  to  go  into 
 
 the  Vineyard,  Matt.  xxi.  2S.  793 
 
 Sermons. 
 
 VI.  Parable,  Of  a  Man  Castin<;  Seed 
 
 into  the  Ground,  Mnrk  iv.  20. 
 
 Sermon  XI.      ...  ...      799 
 
 VII.  Similitude,    Of  Everv  Plant  God 
 
 Hath  not  Planted,  Matt.  xv.  13. 
 
 Sermon  XII.     ... 
 
 VIII.  Parable,  Of  the  Unjust  Steward 
 
 Sermon  XIII.    ...  811 
 
 »        3UV.    ...  ...      816 
 
 805 
 
 IX.  Pahable,  Of  the  Rich  Man  and  La- 
 zarus. 
 
 •>        ^^- 
 
 „  XVI.      ... 
 
 »  XVII.    ... 
 
 „  XVIII.  ... 
 
 >)        X"t.    ... 
 
 „  XX. 
 
 ..  XXI.     ... 
 
 "  2CXII. 
 
 X.  Parable,  Of  the  Pharisee  and  Publi- 
 can.   ... 
 
 Sermon  xxiii. 
 
 „  XXIV.  ... 
 
 XI.  Parable,  Of  the  Servant  Ploufrhiug 
 
 in  the  Field,  Luke  xvii.  7,  8,  ice, 
 Sermon  xxv.  ...  ...      §74 
 
 XII.  PaR-vble,    Of  the  Door  into  the 
 
 Slieepfold,  John  x.  1. 
 
 Sermon  xsvi ...      876 
 
 XIII.  Parable,  Of  God  the  Father  an 
 Husbandman,  John  xv.  i,  2. 
 
 Sermon  xxvii.  g$j. 
 
 820 
 826 
 835 
 320 
 84.0 
 8-13 
 848 
 852 
 
 858 
 863 
 
AN 
 
 EXPOSITION 
 
 PARABLES  AND  SIMILITUDES 
 
 LORD   AND   SAVIOUR  JESUS   CHRIST. 
 
 SERMON    I. 
 
 BY     WAY     OF     INTKODUCTION. 
 
 All  these  things  spake  Jesiis  in  parables,  and  without  parables  spake  he  not  unto  them  ; 
 
 That  it  mif/ht  be  fulfilled  which  was  spoken  by  the  prophets,  J  will  open  my  mouth  in  para- 
 bles, I  will  utter  things  which  have  been  kept  secret  from  the  foundation  of  the  world. — 
 Matt.  xiii.  34,  35. 
 
 Mr  Brethren, 
 
 In  these  words  the  ministry  of  our  blessed  Saviour,  in  speaking  in  parables,  is  magnified, 
 i.  e..  they  fully  discover,  that  in  his  parables  are  contained  the  profound  and  deep  things 
 or  mysteries  of  the  Gospel ;  and  therefore  the  opening  of  them  by  the  help  of  the  divine  Spirit, 
 must  needs  be  of  no  small  profit  unto  the  souls  of  God's  people.  Now  my  purpose  at  this 
 time,  is  not  to  speak  to  the  distinct  parts  of  these  words,  nor  to  raise  any  doctrinal 
 truths  therefrom ;  but  to  speak  something  of  parables  in  general,  as  an  introduction  to  the 
 great  work  before  me. 
 
 1.  I  shall  show  you  the  difference  between  tyjncal  and  tropical  Scriptures. 
 
 2.  Show  what  a  parable  is. 
 
 3.  Show  what  advantages  we  have  by  parables,   above  what  we  have  by  some  other 
 Scriptures. 
 
 4.  Lay  down  some  rules,  to  know  tropical  Scriptures  from  Scriptures  that  are  to  be 
 taken  literally. 
 
 5.  Show  you  why  our  Saviour  might  speak  so  much  in  parables. 
 
 First,  Types  suppose  the  verity  of  some  real  history,  as  to  matter  of  fact ;  as  Tiie  differ- 
 
 the  first  Adam  was  a  type  or  figure  of  Jesus  Christ:  so  was  the  high-priest,  tweentypu 
 
 and  many  other  persons  under  the  law.     Jonas  being  in  the  whale's  belly,  was  "^.^  ""«  "<"' 
 
 a  type  or  figure  of  our  Saviour's  lying  three  days  in  the  gi-ave.  tn';".   "  **' 
 
2  A    SERMON,    BY    WAY    OF   INTROHUCTION.  [uoOK   I. 
 
 2.  Types  look  only  to  matter  of  fact,  or  things  done  under  the  law  ;  to  matter  of  fact, 
 or  things  under  the  Gospel ;  as  Saruh  and  Hagar,  Isaac  and  Ishmael,  the  paschal-lamb,  &c. 
 a.  Types  are  only  historical,  as  such,  the  truth  agreeing  with  the  Antitype 
 See  my  Key  makes  them  up,  and  fulfils  them  as  to  the  design  of  God  therein ;  as  the  bra- 
 to  open  zen  serpent  in  its  perfect  signification  was  fidfilled,  when  Jesus  Christ  was  lifted 
 Metaphors,  up  upon  the  cross ;  the  like  in  respect  had  unto  the  rock  that  was  pierced  in 
 the  wilderness,  was  (as  to  its  signification  fully  completed),  when  our  Lord  was 
 pierced  on  tlie  cross. 
 
 4.  Types  in  the  Old  Testament  respect  only  some  persons  and  things,  with  their  proper 
 antitypes  under  the  gospel;  as  Christ,  the  gospel,  and  gospel-church,  together  with  the 
 spreading  of  the  gospel ;  and  nature  of  the  grace,  blessings,  and  privileges  of  the  members 
 thereof. 
 
 How     to  2ndly.  Tropical  Scriptures,  as  parables,  metaphors,  allegories,  and  simili- 
 
 rative  Scrip-  tudes,  do  not  require  such  a  necessary  supposition  as  to  matter  of  fact.  (1.) 
 tures.  j^s  that  of  the  rich  man  and  Lazarus  ;  there  is  no  necessity  to  conclude,  it  in- 
 
 tends or  shows  there  were  two  such  particular  persons ;  but  by  the  rich  man,  may  any 
 ungodly  rich  man,  that  is  of  such  an  evil  temper,  be  held  forth,  and  such  to  be  his  state  at 
 death :  and  by  Lazarus,  may  be  sliowed,  the  state  and  condition  of  such  that  are  very 
 poor  and  afflicted  ones,  that  are  truly  godly  ;  and  that  at  deatli  their  souls  go  all  to  heaven, 
 or  into  the  bosom  of  Jesus  Christ  the  true  Abraham.  See  more  in  the  exposition  of  that 
 parable. 
 
 2.  Parables  and  allegories  take  in  words,  sentences,  and  doctrines,  containing  matter 
 of  faith  and  manners;  and  are  used  for  illustration-sake,  to  open  and  explain  some  hidden 
 mystery  that  lies  covered  in  them  ;  which  would  be  hard  to  he  miderstood  unless  so 
 opened. 
 
 3.  Therefore  parables,  &c.,  in  their  main  scope  and  design,  intend  not  matter  of  feet 
 (as  types  do),  but  are  principally  doctrinal,  and  are  brought  to  open  the  mind  of  God  the 
 better  to  our  weak  capacities,  move  upon  our  affections,  and  convince  the  conscience,  as 
 the  parable  of  Nathan  in  David's  case.  That  parables  do  not  always  (if  ever)  contain  mat- 
 ter of  fact,  is  evident  in  respect  of  Jotham's  parable  of  the  Trees  going  to  choose  a  King, 
 &c. 
 
 4.  And  whereas  types  in  the  Old  Testament  respect  only  some  persons  and  things, 
 (as  I  said  before)  and  their  antitypes  ;  so  they  are  such  persons  and  things,  wliich  none 
 but  whom  God  himself  made  use  of  as  types  ;  men  are  not  to  frame,  or  make  types,  nor 
 ought  any  to  attempt  once  so  to  do ;  for  after  that  rate  men  may  turn  all  historical  Scrip- 
 tures into  allegories,  as  some  will  have  Pharaoh  a  type  of  the  devil.  I  am  satisfied  that  all 
 persons  and  things  that  were  types  under  the  Old  Testament,  God  hath  somewhere  or 
 another  given  us  grounds  to  believe,   that  they  were  types  or  figurative. 
 
 But  now  as  to  parables,  allegories,  &c.,  they  take  in  almost  every  thing,  that  belongs 
 either  to  doctrine,  instruction,  faith,  and  practice.  Moreover,  a  minister  may  use  other 
 parables  and  similitudes  of  his  own  framing,  besides  what  are  mentioned  in  the  Scriptures 
 for  illustration  sake  ;  which  is  found  by  experience  very  useful  to  the  hearers  :  (yet  what 
 are  they  to  Christ's  parables  and  similitudes  ?)  so  that  tropical  Scriptures,  and  tlie  use  of 
 parables,  are  more  extensive  and  comprehensive  in  their  use,  meaning,  and  application,  than 
 typical  Scriptures  are  :  so  much  as  to  the  first  thing  propounded.. 
 What  a  pa-  Secondly,  I  shall  show  you  what  a  parable  is,  and  the  nature  thereof. 
 Table  is.  1.  A  parable  signifies  no  more   than  a  similitude,  which  is  to  make  use  of 
 
 natural  things  by  way  of  allusion  or  comparison,  to  open  spiritual  things,  the  better  to  our 
 understanding;  "  If  I  have  told  you  of  earthly  things,  and  ye  believe  not,  how  shall  you 
 believe  if  I  tell  you  of  heavenly  things  ?"  John  iii.  12.  That  is,  if  I  should  without  using 
 earthly  things  and  similitudes,  speak  of  the  sublime  nature  of  heavenly  things,  hew  would 
 you  understand  them  ? 
 
 Take  what  you  have  in  our  Key  to  open  Scripture  Metaphors :  a  parable  is  called 
 ■Ejafarw  TrajafaXXfiv,  which  beside  other  significations  which  the  subject  is  unconcerned  in 
 (for  it  signifies  ohjicere,  conjicere,  detorqnere,  commitlere,  appropinquare,  transmiltere,  &c.) 
 denotes  conferring,  comparing,  or  the  collocation  of  diii'erent  things. 
 
 Jerome  calls  it  a  simiUtude,  nafa(3oX,  because  as  a  previous  shadow  of  truth,  it  represents 
 it ;  it  answers  to  the  Hebrew  mashal.  Properly  and  strictly  it  signifies  an  artificial  nar- 
 rative of  a  thing  done,  to  signify  another  thing.     So  Glassius. 
 
 2.  In  parables,  it  is  not  necessary  that  all  the  actions  of  men  mentioned  in  them  should 
 be  just  actions :     I  mean  morally  just  and  honest,  for  the  unjust  Steward  is  not  mentioned 
 
BOOK    I.]  A    SF.UMON,    I'.Y    WAY    OF    INTRODUCTIOX.  3 
 
 by  our  Saviour  to  justify  his  injustice  ;  but  to  show  his  care  aud  wisdom  in  providing  for 
 the  future  time. 
 
 3.  Tlierefore  in  parables,  if  we  would  understand  the  mind  of  God  in  them,»\ve  must 
 always  take  care  to  consider  the  main  desigu  and  scope  of  tliem ;  or  wiiich  way  the  sacred 
 story  tends,  or  what  our  Lord  chieHy  designs  therein. 
 
 "  For  parabolical  texts  one  cannot  well  explain  them  (saith  a  French  minister)  but  he  must 
 remark  and  observe  attentively,  the  proper  scope  unto  which  the  parable  tendeth;  tht're 
 must  be  great  care,  especially  in  handling  them  well,  to  consider  what  the  parable  ainieth  at 
 principally,  aud  less  principally,  or  primarily  aud  secondarily  ;  for  there  may  be  divers  ends, 
 one  general  and  principal,  and  others  particular  and  subalternate. 
 
 "  Tlieu,  secondly,  when  the  scope  is  discovered,  we  must  narrowly  observe  wliat  the 
 parable  is  taken  from,  and  what  it  tends  unto  the  geneial  end,  and  what  unto  the  particular; 
 examining  how  far  every  thing  in  the  parable  tendeth  and  serveth  ;  for  though  there  are  some 
 things  which  are  principally  of  the  end  of  the  parable,  aud  others  which  are  not  expressed, 
 but  serve  only  to  enrich  and  beautify  the  parable ;  nevertheless  we  must  not  in  examin- 
 ing the  princiiial  things,  neglect  the  other  ;  as  in  the  study  of  the  law,  so  of  a  parable  ;  we 
 must  make  the  things  which  are  of  the  greater  importance  the  maiu  of  our  labour  aud  ap- 
 pUcatiou,  yet  we  must  uot  neglect  or  leave  out  the  lesser,  &c. 
 
 "  There  are  some  parables  prophetical,  as  that  of  the  ten  virgins  ;  Mat.  xsv.  But  com- 
 monly they  are  dogmaticals,  and  therefore  are  so  to  be  handled  ;  but  it  must  be  done  in 
 the  light  of  the  similitude,  for  the  matter  of  parables  have  these  advantages. 
 
 "  And  though  (saith  our  French  author)  in  the  explanation  of  parables,  nothing  is  to  be 
 mentioned,  but  that  which  is  properly  of  the  end  aud  scope  of  them  ;  yet  in  the  applicati.n 
 we  may  enlarge  these  reports  more  particularly." 
 
 4.  1  know  (as  he  and  others  observe)  such  that  handle  the  parables  of  our  Saviour, 
 ought  to  have  the  knowledge  of  natural,  moral,  and  civil  liistories,  and  consult  classic 
 authors,  &c. ;  which  so  far  as  I  am  capable  I  have  endeavoured  ;  together  with  the  customs 
 and  practice  of  the  Jews  and  the  eastern  countries,  also  theii-  plants,  seeds,  etc.,  some  of 
 which  differ  from  ours. 
 
 5.  Moreover,  the  main  scope  or  design  of  a  parable,  is  commonly  to  be  under-  How  the 
 stood,  either  from  our  Saviour's  more  general  or  more  particular  exposition  of  it,  or  "j.''.'"  ".^"ffi* 
 else  from  his  main  and  principal  design,  which  may  be  gathered  from  the  preface  "»-v  l^'un^ 
 to  it,  or  else  from  the  conclusion  thereof.  As  for  examjile,  in  the  parable  of  the  '''='■'"'"''• 
 Vmoyard  let  out  to  husbandmen;  ilat.  xxi.  33.  See  what  precedes  and  what  succeeds 
 in  that  parable,  so  also  in  the  parable  of  the  rich  man. 
 
 6.  It  is  not  always  to  be  expected,  that  every  particular  thuig,  passage,  or  action,  men- 
 tioned in  a  parable,  should  be  answered  by  something  in  the  explication  thereof.  Some 
 for  want  of  considering  this,  run  into  many  errors,  and  say  the  soul  hath  a  tongue,  because 
 in  the  parable  of  the  rich  man,  Luke  xvi.  When  his  soul  came  to  lie  in  hell,  he  speaks  of 
 his  tongue,  and  wanted  a  little  water  to  cool  it.  Yet  that  may  afford  much  instruction  ; 
 it  may  be  that  that  ungodly  man  (or  such  that  are  represented  by  him)  had  greatly  of- 
 fended with  his  tongue,  either  by  swearing,  blaspheming,  or  railing  on  the  poor  ;  or  reproach- 
 ing the  godly,  or  by  lying  ;  and  therefore  that  member  is  mentioned,  as  being  grievously 
 tormented  in  those  flames. 
 
 7.  Though  the  scope  of  a  parable  be  the  chief  thing  we  sliouW  attend  upon,  yet  more  gene- 
 rally many  other  things  may  be  made  use  of  to  the  advantage  of  the  hearers ;  even  so  far 
 as  it  bears  a  clear  analogy  of  laith,  as  in  metaphorical  Scriptures  ;  as  is  showed  in  ray  Key 
 to  open  Scripture-metaphors. 
 
 Thirdly,  we  have  by  parables  divers  advantages  above  what  we  have  by  riie  profit- 
 some  other  Scriptures.  abieness    of 
 
 I     rpi  ti     i       1   i     T    7     ji  parabolicnl 
 
 X.   lUey  greatly  tend  to  help  the  memory;  we  are  more  apt  to  remember  Mripturc. 
 stories,  than  other  things  delivered  in  a  sermon.    Besides,  i)eople  when  they  see  these 
 natural  things  before  their  eyes,  which  the  Holy  Ghost  makes  use  of  to  explain  heavenly 
 things  by,  they  presently  are  the  better  enabled  to  call  to  remembrance  what  they  have 
 heard ;    as  when  they  see  a  sower  sow  his  seed,  and  the  like. 
 
 2.  They  greatly  help  the  mind  and  thinking  faculty,  to  study  tiie  meaning  of  what  they 
 have  so  heard  delivered  unto  them. 
 
 3.  They  are  profitable  to  stir  up,  or  to  excite  the  affections,  and  to  awaken  the  conscience  ; 
 as  when  hell  in  a  parable  is  set  out  by  a  furnace  of  tire,  and  conscience  by  a  gnawing  worm  ; 
 and  heaven  and  glory  above,  is  represented  by  a  giorious  kingdom,  and  by  a  crown  of  glory. 
 
4  A    SERMON,    EY    WAY    OF    INTROIlUCTION.  [boOK   I. 
 
 4.  Also  to  inform  the  jucljniient  cf  the  weak  ;  indeeil  wliat  couIJ  any  of  us  i1o,  to  under- 
 stand the  deep  things  of  God,  if  they  were  not  thus  opened  and  explained  unto  us  ?  Yet 
 parables  tave  one  great  disadvantage  to  some  who  hear  them,  that  they  being  not  explained 
 to  them,  understand  them  not ;  as  it  was  in  our  Saviours  days,  it  being  not  given  unto  all 
 to  know  the  mysteries  of  the  kingdom  of  heaven  ;  therefore  it  must  needs  be  no  small 
 blessing  to  have  those  parables  of  our  blessed  Lord  opened  unto  us  ;  so  tliat  we  may  be 
 helped  rightly  to  understand  them. 
 
 Fourthly,  I  shall  add  here  some  rules,  how  you  may  know  tropical  and  parabolical 
 „        .         Scriptures  from  Scriptures  that  are  to  be  taken  literally, 
 figurative  1.    When  it  is  directly  called  a  parable,  "  He  spake  a  parable,"  &c.     Yet 
 
 Bcnpturea.    j^gg^ygg  gome  scriptures  are  to  be  taken  parabolically  or  figuratively,  that  are  not 
 directly  called  parables  or  similitudes.     Therefore, 
 
 2.  Know  and  be  assured,  that  all  Scriptures  are  to  be  taken  figuratively  or  parabolically, 
 ■when  the  literal  sense  would  be  absurd  ;  as  when  Christ  says,  "  This  is  my  body,"  and  when 
 he  said,  "  I  am  a  Door,  a  Vine,"  &c.,  John  xv.,  and  when  it  is  said,  "  And  that  Rock  was 
 Christ,"  1  Cor.  x.  4.  As  also  when  our  Lord  saith,  "  Unless  ye  eat  the  flesh  of  the  Son 
 of  man,  and  drink  his  blood,  you  have  no  life  in  jou,"  John  vi.  53.  Also  those  sayings, 
 "  Pluck  out  thy  right  eye,  and  cut  ofl'  thy  right  hand."  Should  these  Scriptures  be  taken 
 literally,  how  absurd  would  they  seem  to  all  ! 
 
 3.  When  the  literal  sense  would  not  reach  to  the  great  design  of  edification,  as  when 
 Christ  speaks  of  sowing  ;  certainly,  none  can  suppose,  our  Lord  went  about  to  instruct  them 
 in  husbandry,  but  in  higher  matters. 
 
 4.  Those  Scriiitm'es  must  be  taken  figuratively,  when  the  literal  sense  would  obtrude  clear 
 falsities  upon  the  sacred  texts :  As  for  example,  "  Destroy  this  temple,  and  in  three  days  I 
 will  raise  it  up  again  ;"  "  Unless  ye  eat  the  flesh  of  the  Son  of  man,"  &c. 
 
 5.  When  the  literal  sense  would  not  agree  with,  but  be  repugnant  unto  other  Scriptures; 
 as  when  we  are  bid  to  heap  coals  of  fire  on  the  heads  of  our  enemies ;  seemg  it  is  said, 
 "  Eevenge  not  yourselves,"  &c. 
 
 6.  When  the  literal  sense  would  render  the  Holy  Ghost  to  speak  impertinently ;  as  when 
 John  Baptist  says,  "  Now  is  the  axe  laid  to  the  root  of  the  trees,  every  tree  therefore 
 that  brings  not  forth  good  fruit ;"  compared  with  Luke  xiii.  7,  "  Cut  it  down,  why  cumbers 
 it  the  ground  ?"  Those  texts  refer  to  unfruitful  persons  under  the  means  of  gospel-grace, 
 not  of  external  trees;  therefore  should  such  places  of  the  holy  Scriptures  be  taken  literally, 
 it  might  seem  to  all  an  impertinent  way  of  speaking. 
 
 Why   Christ       But  to  proceed  to  the  last  thing  propounded, 
 
 raMes.'°  ''*"       Fifthly,  Why  did  our  blessed  Saviour  speak  in  parables  ? 
 
 Answ.  1.  I  answer,  because  some  persons  (as  the  Jews  m  our  Saviour's  days)  were 
 so  averse  to  divine  knowledge,  and  they  having  contemned  the  means  of  grace,  God  in 
 judgment  gave  them  up  to  blindness  of  mind.  "  And  the  disciples  came  and  said  unto  him, 
 why  speakest  thou  unto  them  in  parables  ?  He  answered  and  said  unto  them,  it  is  given  unto 
 you  to  know  the  mysteries  of  the  kingdom  of  heaven,  but  unto  them  it  is  not  given  ;  there- 
 fore speak  I  unto  them  in  parables,  because  they  seeing,  see  not,  and  in  hearing,  hear  not, 
 neither  do  they  understand,"  Matt.  xiii.  10 — 13. 
 
 There  is  a  twofold  knowledge  of  divine  things  :  One  notional,  the  other  an  eft'ective  and 
 experimental  knowledge.  Now  some  men  only  hear  the  mysteries  of  the  gospel,  out  of  cu- 
 riosity to  fill  their  heads  with  knowledge  :  this  sort  therefore  attain  to  as  much  knowledge 
 as  they  desire  and  covet  after  ;  they  do  not  improve  to  their  spiritual  profit  what  they 
 hear ;  therefore  "  in  hearing  they  hear  not,  and  in  seeing  they  see  not."  But  unto  others 
 it  is  given  to  understand,  and  embrace  the  truth,  in  the  love  and  saving  mystery  and  power 
 tliereof.  When  a  people  have  despised  the  knowledge  of  God's  word  in  its  spiritual 
 elficacy,  and  so  sin  against  knowledge  ;  they  find  the  Gospel  as  a  sealed  book  to  them, 
 and  many  truths  are  delivered  unto  them  in  parables,  which  they  either  seek  not  after 
 the  true  knowledge  of,  or  else  think  their  own  wisdom  and  learning,  to  be  suflicient  to 
 unfold  the  mysteries  of  them  ;  and  God,  for  their  great  wickedness  in  contemning  the  more 
 clear  and  visible  appearances  of  truth,  (as  the  Jews  did,  who  contemned  those  mighty  works 
 our  Saviour  wrought)  it  caused  him  to  speak  to  them  in  parables,  without  aft'ording  them 
 the  help  of  his  Spirit,  in  opening  theui  to  their  understanding.  "  Unto  you  it  is  given  to 
 know  the  mysteries  of  the  kingdom  of  heaven ;  but  unto  them  that  are  without,  all  things 
 are  done  in  parables,"  Mark  iv.  11.  Unto  them  that  are  without  the  pale  of  the  church,  or 
 are  not  in  the  election  of  grace,  or  wlio  are  without  any  saving  knowledge  of  God,  or  desire 
 to  attain  thereunto,  all  things  seem  riddles,  paradoxes,  or  empty  notions,  or  fruitless  parables. 
 
BOOK  1.]  A   SEKMON,   BY   WAY   OF   INTRODUCTION.  5 
 
 2.  Christ  might  speak  often  in  parables,  because  he  woukl  have  men  be  studious  ami  in- 
 dustrious to  search  out  profouud  wisdom,  like  as  Sampson,  who,  to  try  the  wisdom  of  the 
 Piiilistines,  put  forth  his  riddle.  For  as  nothing  is  more  difficult  and  hard  to  understand 
 than  a  parable,  until  it  is  opened  and  explained,  so  nothing  is  more  clear,  when  it  rs  fully- 
 understood.  A  parable  is  like  a  golden  mine,  you  must  dig  and  search  with  all  pains  and  ) 
 diligence,  that  would  find  the  true  vein  thereof. 
 
 3.  It  may  be  to  discover  the  great  need  men  have  of  the  teachings  of  the  Holy  Spirit 
 to  understand  divine  truths ;  notwithstanding  their  gi-eatest  human  learning,  or  clearest 
 natural  or  acquired  parts,  "  For  what  man  knoweth  the  things  of  a  man,  but  the  fpirit  of  a 
 man  that  is  in  him?  so  the  things  of  God  knoweth  no  man,  but  the  Spirit  of  God,"  1  Cor. 
 ii.  11.  God  has  revealed  some  things  concerning  liimself  more  plainly,  but  there  are  deep 
 things  of  God,  or  great  mysteries  in  the  Scripture ;  and  many  such  are  contained  in  these 
 parables,  which,  until  the  Spirit  of  God  hath  revealed  them  unto  men,  they  understand  them 
 not.  To  what  a  degree  of  light  and  true  spiritual  knowledge,  did  the  disciples  of  Christ 
 attain,  by  the  teachings  of  the  Holy  Ghost  (who  were  but  "fishermen  or  unlearned  and 
 ignorant  persons,")  John  vii.  47,  48,  Acts  iv.  13,  above  what  the  learned  Scribes  and  Pha- 
 risees arrived  at,  that  contemned  the  Holy  Spirit's  teachings. 
 
 4.  No  doubt  but  our  blessed  Lord  spake  so  often  in  parables,  to  illustrate  and  open 
 sacred  truths  in  the  mystery  of  them,  to  the  understandings  of  those  that  are  spiritually 
 wise.  Because  (as  you  have  heard)  heavenly  things  are,  in  their  own  primitive  and  sub- 
 lime nature,  so  hard  to  be  understood. 
 
 5.  Moreover,  one  reason  why  our  Lord  spake  in  parables,  was  to  fulfil  the  prophecy  of 
 Scripture,  Psal.  Ixxviii.  2,  compared  with  Matt.  xiii.  34,  3.5.  '"  Without  a  parable  spake 
 he  nothing ;  that  it  might  be  fulfilled,  which  was  spoken  by  the  prophet,  I  will  open  my 
 mouth  in  parables,"  &c. 
 
 6.  And  lastly,  It  may  be,  that  the  Lord's  own  people  might  the  better  improve  all  na- 
 tural things  unto  their  spiritual  advantage,  as  to  instance  in  some  few  particulars ;  viz. 
 
 1.  As  when  you  light  a  c  mdle,  and  put  it  into  a  candlestick,  say  within  thyself,  thus 
 must  God  by  his  Word  and  Spirit,  light  my  dark  heart ;  and  thus  must  not  my  light  be 
 hid,  but  shine  forth  to  the  profit  of  others.  And  thus  of  like  benefit  to  the  world,  is  the 
 church  and  people  of  God.     Also, 
 
 2.  When  you  taste  things  unsavoury  for  want  of  salt,  say,  0  how  unsavoury  are  such 
 Christians  or  professors,  whose  words  and  conversations  are  not  as  becometh  the  Gospel; 
 or  when  you  taste  things  very  sweet  and  savoury,  say,  0  how  savoury  should  I  be  in  my 
 life,  or  in  all  my  words  and  actions !  Also,  0  how  good  is  grace,  to  season  my  heart  and 
 life! 
 
 3.  When  you  see  men  dig  deep,  to  lay  the  foundation  of  a  house  upon  a  rock,  say,  0 
 how  careful  should  I  be,  to  see  that  my  soul  is  built  upon  that  rock,  Jesus  Christ,  whom  God 
 hath  laid  in  Zion. 
 
 4.  When  you,  good  women,  leaven  your  bread,  and  you  see  in  a  little  time  the  whole 
 lump  is  leavened  ;  say,  thus  will  the  true  grace  of  God,  if  I  receive  it  into  my  soul,  leaven 
 my  heart  and  every  faculty  in  me,  and  never  cease  until  I  become  a  new  lump. 
 
 5.  When  you  dig  up  new  ground  for  to  turn  it  into  a  garden,  and  find  there  much  filth, 
 stones,  worms  and  vermin  of  tlie  earth  ;  say  within  thyself,  thus  naturally,  in  me  and  in  all 
 men,  there  was  much  filth  and  abominable  corruption,  and  loathsome  vermin  undiscovered, 
 until  God  by  his  Spirit,  by  powerful  convictions,  ploughed  up  the  fallow  ground  of  my  heart. 
 
 6.  When  you  see  weeds,  for  want  of  care  and  pains,  to  grow  up  in  your  garuen,  which 
 spoil  your  herbs  and  choice  flowers;  say  within  thyself,  hoiv  will  the  weeds  of  sin  and  un- 
 belief, spoil  the  growth  of  the  good  seed  of  grace  in  my  soul,  if  I  by  faith,  repentance  and 
 godly  care,  do  not  daily  strive  to  weed  them  out,  or  get  these  base  weeds  up  by  the  roots. 
 
 7.  When  you  seethe  fire  burn  the  wood,  or  consume  all  combustible  matter;  say  within 
 thyself,  thus  will  the  Spirit  of  God,  when  it  hath  kindled  in  my  soul,  burn  up  and  consume 
 every  sin  in  me  ;  as  pride,  vain-glory,  the  inordinate  love  of  this  world,  wrath,  envy,  malice, 
 revenge,  undue  passion,  slavish  fear,  unbelief,  hypocrisy,  and  all  things  that  are  of  a  carnal 
 and  combustible  nature. 
 
 8.  And  when  you  see  one  coal  kindle  and  enliven  another,  and  the  fire  to  bum  more  fer- 
 vently by  stirring  it  up ;  say  within  thyself,  0  what  a  mercy  is  it  to  be  in  the  company  of, 
 and  daily  to  converse  with  hvely  Christians  !  How  doth  their  zeal  heat,  and  warm, 
 and  enliven  my  soul ;  and  0  what  need  have  I  to  stir  up  that  grace  and  gift  of  God  that 
 is  in  me,  by  fervent  prayer,  fresh  acts  of  faith  and  holy  meditation. 
 
 ',).  When  you  see  the  wind  blows,  by  wliifh  means  the  ship  you  behohl  before  your  eyes 
 
6  A    SEKMON,    BY   WAY    OF   INTRODUCTION.  [bOOK    I. 
 
 sail  swiftly  before  a  prosperous  gale,  say  witliin  thyself,  thus  shall  I  sail  swiftly  along  through 
 the  troublesome  sea  of  this  world,  when  the  wind  of  the  Spirit  blows  upon  my  soul. 
 
 Wheu  you  see  the  sun  in  the  spring,  to  cause  the  grass,  herbs,  trees,  and  flowers  put  forth 
 and  snjell  fragi'antly,  say  within  thyself,  thus  it  will  be  with  my  soul,  if  Jesus  Christ  draws 
 near  to  me  by  the  powerful  influences  of  his  Spirit,  all  grace  will  put  forth,  bud,  and  blos- 
 som in  me ;  so  that  I  shall  become  fruitful  to  God  in  righteousness  and  true  holiness,  and 
 be  of  a  fragi-ant  scent  in  his  nostrils,  to  the  delighting  the  heart  of  Jesus. 
 
 10.  Wlien  you  see  a  great  shower  of  rain  fall  on  the  earth,  say  within  thyself,  0  how  fruit- 
 ful would  this  world  be  if  God  would  send  that  gi'eat  shower  of  the  Spirit  upon  the  souls  of 
 men,  promised  to  be  poured  forth  in  the  latter  days  !  And  when  you  see  a  small  and  gentle 
 rain  fall  upon  the  tender  herb,  which  softens  the  mould,  and  causes  the  flowers  and  herbs 
 to  sprout  furth  and  smell  sweetly,  say  to  God,  0  send  the  sweet  rain  and  dew  of  thy  S|)irit 
 upon  thy  word,  people,  and  ordinances,  and  upon  my  soul ;  so  shall  we  grow  and  flourish 
 in  thy  courts. 
 
 11.  When  you  see  the  sun  to  shine  bright  and  clear,  and  dispel  all  fogs  and  thick  clouds, 
 say  within  thyself,  what  glorious  times  will  they  be,  when  the  Sun  of  righteousness 
 will  break  forth  in  all  nations,  and  disperse  all  the  dark  clouds  of  Popei-y,  errors,  heresy. 
 Paganism,  and  Mahometaulsm,  which  now  cover  all  kingdoms  and  people,  making  it  is  a  dis- 
 mal world.  And  wheu  you  see  the  sun  to  shine  bright  and  clear  into  your  house,  whereby 
 you  discern  what  dust  and  filth  is  therein ;  say  within  yourself  thus,  when  Jesus  Christ 
 began  to  shine  into  my  heart  by  his  Spirit,  I  came  to  see  the  filth  and  the  abominable 
 evils,  and  pollution  of  my  heart,  which  huaibles  my  soul,  and  lays  me  mourning  at  his  feet. 
 
 12.  When  you  go  to  bed  (death  being  compared  to  our  going  to  rest,)  say  within  thyself, 
 it  will  be  but  a  little  while,  before  I  shall  lie  down  in  the  grave,  and  rest  there  until  the 
 morning  of  the  resurrection. 
 
 13.  When  you  rise  in  the  morning,  say  within  thyself,  over  a  little  time  I  sliall  arise  out 
 of  my  grave,  and  meet  Jesus  Christ  in  the  air. 
 
 14.  When  your  dearest  friend  is  displeased  with  yon,  and  comes  not  to  visit  you 
 as  ill  former  times,  say,  ah  !  what  have  I  done  ?  Oh  !  how  sad  is  it,  that  my  dear  Jesus 
 has  hid  his  face,  and  withdrawn  himself  from  my  poor  soul ! 
 
 15.  When  you  are  in  a  dark  night,  or  in  a  dark  room,  say,  0  how  dismal  will  the 
 blackness  of  darkness  be,  to  the  ungodly  for  evermore  I  0  Lord,  let  me  never  be  shut  up 
 in  eternal  darkness. 
 
 IG.  When  you  see  a  furnace  of  fire,  or  a  hot  oven,  tliiuk  of  hell  or  the  lake  of  fire,  into 
 which  the  wicked  shall  be  cast ;  and  admire  God's  free  grace  in  Christ,  who  hath  saved 
 thee  from  that  burning  lake. 
 
 17.  When  you  see  a  man  or  woman  very  crooked,  deformed,  and  full  of  filthy  sores  run- 
 ning on  them,  say.  such  a  crooked,  filthy,  and  loathsome  creature  was  I,  before  God  changed 
 my  heart,  and  cleansed  and  healed  all  the  stinking  sores  which  were  in  my  soul ;  which 
 rendered  me  more  loathsome  in  the  sight  of  God,  than  this  deformed  and  loathsome  person 
 before  mine  eyes  is. 
 
 Lastly,  When  you  see  a  sower  sowing  his  seed,  and  some  of  it  falls  on  the  highway  side, 
 and  some  on  stony  places,  and  some  among  thorns,  and  some  upon  good  ground,  that  is 
 well  ploughed  and  manured ;  call  to  mind  what  our  Lord  speaketh  in  the  parable  of  the 
 sower ;  and  say  within  thyself,  0  how  few  hear  the  word,  and  bring  forth  the  fruit  thereof 
 unto  eternal  life.  0  Lord,  prepare  my  heart  to  receive  thy  word,  that  it  may  be  like  the 
 good  ground,  or  I  shall  be  undone  for  ever.  Let  my  heart  be  broken  up  and  prepared  by 
 thy  plough.  0  that  I  may  have  a  good,  an  upright  and  sincere  heart.  Thus  parables  and 
 metaphorical  Scriptures  may  be  improved  every  day,  by  each  particular  Christian,  to  his 
 great  profit  and  spmtual  advantage. 
 
 APPLICATION. 
 
 1.  I  infer  from  hence,  of  what  gi-eat  use  parables  are  :  behold,  my  brethren,  take  notice 
 and  ponder  well  what  has  been  said. 
 
 2.  This  also  justifies  such  ministers,  who  labour  with  what  wisdom  God  hath  given  them, 
 to  open  and  explain  the  truths  of  the  gospel  unto  the  people,  hid  in  these  parables  and 
 similitudes  spoken  by  our  Lord  Jesus  Christ.  Nay,  and  it  justifies  those  who,  in  their 
 preaching,  do  make  use  of  apt  similes  to  illustrate  the  matter  they  are  upon,  to  affect  the 
 hearts  of  the  people  ;  yet  it  greatly  concerns  them  all  to  see  they  use  fit  and  proper  allusions, 
 lest  they  darken  counsel  with  words  without  knowledge  ;  and  so  instead  of  giving  more  light, 
 expose  the  gospel  and  name  of  God  to  reproach. 
 
BOOK    1.]  EVERY    VALLEY    SHALL    Bli    FILLXT).  7 
 
 3.  It  also  tends  to  reprove  tliose,  who  turn  literal,  plain,  or  historical  Scripture  into 
 allegories  ;  as  well  as  it  reproves  such,  wlio,  like  the  Papists,  take  figurative  Scripture 
 literally  ;  as  when  Christ  saith,  "  This  is  my  body  ;"  they  say,  he  speaks  of  his  real  body, 
 and  not  liguratively.  Moreover,  all  such  who  through  their  gross  ignorance  affirm,' God  is 
 in  the  form  of  a  man,  because  eyes,  ears,  a  mouth,  hands,  and  feet,  are  attributed  to  him. 
 
 4.  Exhort.  Learn  to  be  stuilious,  search  into  the  spiritual  meaning  and  mysteries  of 
 allegorical  and  parabolical  Scripture.  0  be  wise  and  experienced  hearers,  and  be  sure  you 
 do  not  despise  men's  preaching  on  these  parables,  since  the  substance  of  our  Saviour's 
 ministi'y  to  the  world  is  contained  in  them. 
 
 5.  Yet  let  us  all  take  heed  (which  I  shall  endeavour  to  do),  that  we  strain  no  metaphors 
 or  parables,  beyond  their  due  bounds,  beyond  the  clear  analogy  of  faith.  But  so  much 
 shall  sene,  as  to  the  nature  of  similes  and  parables  in  general. 
 
 SERMON    11. 
 
 Every  valley  shall  be  filled,  and  every  mountain  and  hill  shall  be  brought  low ;  and  the 
 
 crooked  shall  be  made  straight,  and  the  rough  ways  shall  be  made  smooth  ; 
 And  all  flesh  shall  see  the  Salvation  of  God. — Luke  iii.  5,  G. 
 
 The  evangelist  Matthew,  ]\Iat.  iii.  3,  hath  the  same  passage,  but  he  speaks  more  briefly  unto 
 it ;  "  The  voice  of  one  crying  in  the  wilderness,  prepare  ye  the  way  of  the  Lord,  make  his 
 paths  straight." 
 
 Saint  Luke  repeats  the  words  of  the  prophet  Isaiah,  almost  word  by  word,  it  being  a 
 clear  prophecy  of  John  the  Baptist ;  "  The  voice  of  him  that  crielh  iu  the  wilderness,  prepare 
 ye  tlie  way  of  the  Lord  ;  make  straight  in  the  desert,  u  highway  for  our  God.  Eveiy  valley 
 shall  be  exalted  and  every  mountain  and  hill  shall  be  made  low ;  and  the  crooked  shall 
 be  made  straight,  and  the  rough  places  plain  ;  and  the  glory  of  God  shall  be  revealed 
 together,  and  all  flesh  shall  see  it,"  Isa.  x.  3. 
 
 For  the  better  coming  to  open  these  words  take  notice, 
 
 1.  We  have  the  time  of  John's  ministry. 
 
 2.  His  call  unto  his  office,  "  The  word  of  God  came  unto  John,"  Luke  iii.  2. 
 
 3.  An  account  of  the  places  where  he  preached  :  "  He  came  into  aU  the  country  round 
 about  Jordan,"  preaching,  &c.  ver.  3. 
 
 4.  The  subject-matter  of  his  preaching,  viz.  "  The  Baptism  of  repentance  for  the  re- 
 mission of  sins,"  ver.  3. 
 
 5.  The  occasion  which  might  prompt  him  to  enter  on  his  ministry,  viz.,  the  ancient  pro- 
 phecy of  Isaiah  ;  Isa.  xl.  3.  The  Holy  Ghost,  no  doubt,  bringing  this  into  his  mind,  and 
 discovering  it  to  him,  that  he  was  the  person  there  prophesied  of,  and  that  it  v/as  now  in 
 him  to  he  fulfilled. 
 
 6.  The  end  and  grand  design  of  his  preaching,  which  was,  "  To  prepare  the  way  of  the 
 Lord  ;■'  and  make  a  people  ready  to  receive  our  Lord  Jesus  Christ,  and  to  make  known 
 what  gi-eat  things  our  Saviour  should  do  :  viz.,  level  mountains,  and  exalt  valleys,  &c. 
 
 From  the  main  scope  of  these  words,  and  design  of  John's  ministry,  it  ap-  The  scope 
 pears  that  he  was  an  harbinger  to  Jesus  Christ,  and  was  to  proclaim  Ids  near  opened™ 
 approach,  &c. 
 
 From  hence  we  may  note,  that  this  clearly  showed  to  all,  that  Jesus  Christ  is  a  most 
 glorious  person,  yea,  a  great  and  an  almighty  Prince;  in  that  he  had  such  a  renowned 
 person  and  prophet  as  Jolm  Baptist  was,  to  be  his  harbinger,  to  usher  him  into  the  world : 
 (Though  our  Lord  vailed  his  glory  at  his  first  coming,  that  he  might,  in  the  days  of  his  hu- 
 miliation, the  better  accomplish  the  great  work  he  came  to  do.)  For  our  Saviour  speaking 
 of  John,  saith,  that  among  all  them  born  of  women,  there  had  not  risen  a  greater  prophet 
 than  John  the  Baptist ;  and  that  he  was  more  than  a  prophet :  He  said  more  than  any  of 
 the  prophets  could  do ;  viz.,  that  the  Messiah  was  come,  pointing  to  him,  said,  this  is  He. 
 
 2.  From  the  whole  matter  contained  in  these  symbolical  expressions,  we  may  clearly 
 gather  that  the  way  of  our  Lord  and  Saviour,  in  order  to  the  doing  of  the  great  work  he 
 came  about,  was  rough  and  untrodden,  even  like  a  way  through  a  wildernesss ;  and  that 
 he  must  fill  up  vaUies,  and  bring  down  mountams,  and  make  crooked  tilings  straight,  and 
 rough  ways  smooth  ;  that  so  the  glory  of  God  might  be  revealed. 
 
8  EVERY   VALLEY   SHALL  Bi;  FILLKD.  [bOOK   I. 
 
 3.  John  was  ministerially  to  signify  these  things  must  be  done,  but  not  that  he  was  able 
 to  do  them  ;  no,  no  ;  but  saith  he,  every  valley  shall  be  filled,  and  every  mountain  and  hill 
 shall  be  brought  low,  &c.  Meaning  that  the  Lord  Jesus  Christ  should  do  these  wonderful 
 things  ;  and  he  was  to  give  waruing  to  the  people,  and  tell  thera  the  Messiah  was  come, 
 who  should  do  these  things,  and  so  prepare  them  the  better  to  look  for  him,  and  endeavour 
 to  find  out  the  mighty  things  our  Lord  was  to  perform. 
 
 Therefore,  they  who  call  John  tlie  Baptist  a  pioneer  to  Jesus  Christ ;  or,  one  that  was  to 
 fill  up  ditches,  and  throw  down  hills,  &c.  certainly  greatly  mistake  the  meaning  of  John  iu 
 those  metaphorical  expressions.  Could  John  level  mountains,  and  fill  up  or  exalt  vallies  ? 
 no  no  ;  it  was  to  discover  what  our  Lord  Christ  should  do.  Other  ministers  may  as  soon 
 accomplish  such  mighty  works  as  John  Baptist  ;  as  will  appear,  in  opening  what  may,  and 
 doubtless  is  meant,  by  "  Every  valley  being  e.Kalted,  and  every  mountain  and  hill  being 
 brought  low,  and  the  crooked  made  straight,  and  the  rough  ways  made  smooth,"  viz. 
 
 1.  And  that  I  may  come  to  speak  hereunto,  no  doubt  these  things  more  generally 
 signify,  the  removing  of  all  those  obstacles,  difliculties,  impediments,  and  stumbling-blocks 
 out  of  God's  way  unto  sinners,  in  order  to  their  peace  and  reconciliation ;  and  also  all 
 obstacles  and  stumbling-blocks  out  of  the  sinner's  way  unto  God  :  "  Slake  straight  a  high- 
 way for  our  God,  every  valley  shall  be  exalted,"  &c.  For  in  both  these  respects  there  was 
 such  mountains  of  difficulties  in  the  way,  which  none  but  Christ  Jesus  could  remove  ;  but 
 unless  all  those  things  were  done  of  which  John  speaks,  sinners  could  not  be  saved,  nor  the 
 glory  of  God  (personally  considered)  and  also  in  all  his  attributes,  be  revealed.  For  evident 
 it  is  this  was  the  end  and  design  of  God  ;  in  and  by  Jesus  Christ  as  Jlediator,  by  his  "  Lev- 
 elling mountains  and  exalting  vallies,  "  viz.  "  That  the  glory  of  God  might  be  revealed." 
 
 Therefore  let  not  any  once  think,  that  the  bare  opening  the  scope  of  these  metaphorical 
 Particular  words  is  enough  (and  so  in  otlier  symbolical  and  parabolical  Scriptures)  and 
 aimintudes  ^''^''  ''  f^^'^urs  more  of  wit  than  any  solid  judgment,  to  attempt  to  show,  what 
 and  Parables  may  rationally  be  thought  to  be  meant  by  mountains,  hills,  vallies,  crooked 
 to  be  opened,  things  and  rough  ways. 
 
 1.  Because  it  would  render  the  Holy  Ghost  to  multiply  terms  and  words  to  no  purpose. 
 For  why  might  not  John  rather  have  said  all  impediments  or  obstructions  sliall  be  removed 
 out  of  God's  way  of  saving  of  sinners,  and  not  have  told  us  of  mountains,  hills;  and  vallies? 
 
 2.  And  also,  that  our  Saviour  himself  used  needless  allusions  in  all  those  mysterious 
 similitudes  and  parables  he  uttered,  and  indeed  in  which  ihe  gi-eatest  part  of  his  ministry 
 to  the  world  did  consist.  It  is  not  sufficient  to  open  only  the  chief  scope  and  design  of  our 
 Lord  in  speaking  of  every  parable  ;  for  any  so  to  say,  it  doth  doubtless  cast  great  contempt 
 upon  his  sacred  preaching. 
 
 3.  Moreover,  did  not  our  blessed  Saviour  in  all  those  parables  and  similitudes  which  he 
 was  pleased  to  expound  unto  his  own  disciples,  open  every  part  of  them,  as  being  signifi- 
 cant ?    See  the."  I'arahle  of  the  sower,"  Jlat.  xiii.,  and  tliat  of  the  wheat  and  tares. 
 
 4.  Consider  what  St  Matthew  saith  about  Christ's  speaking  iu  parables,  similitude,  &c. 
 "  All  these  things  spake  Jesus  in  parables,  and  without  parables  spake  he  not  unto  them  ; 
 that  it  might  be  fulfilled  which  was  spoken  by  the  prophet,  I  will  utter  things  which  have 
 been  kept  secret  from  the  foundation  of  the  world,"  Matt.  xiii.  34,  o5.  By  this  it  appears, 
 that  uniler  our  Saviour's  parables  and  symbolical  allusions,  that  those  mysteries  of  the  gos- 
 pel wliich  were  hid  from  the  beginning  of  tlie  world,  are  comprehended ;  and  therefore  ought 
 to  be  opened. 
 
 5.  There  are  in  parabolical  Scriptures  (as  tropical  writers  observe)  three  things  to  be 
 considered. 
 
 1.  The  root, 
 
 2.  The  bark. 
 
 3.  The  sap  or  fruit. 
 
 1.  The  root  is  the  scope  to  which  parables  tend.  (2.)  The  bark  is  the  similitude  it- 
 self.    And,  (3.)   The  sap  or  fruit ;  is  the  mystical  sense,  &c. 
 
 Now  according  to  these  learned  men  some  would  have  us  to  be  contented  with  the 
 root,  and  bark,  without  the  fruit ;  as  if  those  fruitful  trees  were  barren,  dry,  and 
 sapless. 
 
 See  the  in-  In  opening  parables,  or  such  like  dark  Scriptures,  we  ought  (I  say  again)  well 
 troduction.  ^^  ^^^  ^.j^^  ^^^^^  ^^^^  ^l^.j^^,  ^^  ^j^^  jj^j^  q^^^^^^  .^jjjgjj  m^^y  (^g  k„owu  from  fore- 
 going or  subsequent  things  mentioned  ;  and  we  cannot  err  much,  if  our  exposition  of  them 
 agrees  with  the  analogy  of  faitli. 
 
 6.  Though  we  readily  grant,  as  the  proverb  is,  metaphors  and  parables  do  not  always 
 
BOOK   l]  EVERY  VALLEY    SHALL  BE  FILLED.  9 
 
 run  on  all  four  ;  also,  in  some  parables  there  are  disparities ;  at,  when  Christ's  coming  is 
 compared  to  a  thief,  not  like  a  thief  unrighteously  to  rob  aud  steal,  &c.  Su  much  I 
 thought  good  to  premise,  to  make  my  way  the  easier  in  speaking  to  this  dark  similitude, 
 or  these  metaphorical  expressions. 
 
 2.1  shall  endeavour  [God  assisting)  to  open  all  theparts  of  these  words,  not  The  parts 
 straining  any  thing  beyond  the  analogy  of  faith,  though  I  will  not  presume  to    op'-n'^'i- 
 affirm  every  thing  I  may  observe,  is  tlie  direct  meaning  of  the  Holy  Spirit,  nor  dare  others 
 in  their  expounding  Scriptures  less  doubtful ;  yet  so  that  none  shall  see  just  cause  to  con- 
 clude, it  is  not  the  mind  or  sense  of  the  Spirit. 
 
 3.  I  shall  observe  some  propositions,  or  points  of  doctrine,  from  some  of  the  cliief  parts 
 contained  therein. 
 
 1.  J-Jut  before  I  proceed,  let  it  be  considered  (as  I  conceive)  that  the  grand  obstructions 
 or  obstacles  which  lie  in  the  way  of  God's  being  reconciled  to  sinners,  and  of  sinners'  re- 
 conciliation unto  hira,  are  comprehended  by  these  metaphorical  expressions. 
 
 2.  And  that  John  furetels  what  our  Lord  Jesus  Christ  came  to  do  ;  "  every  valley 
 shall  be  exalted,  and  every  mountain  and  hill  shall  be  brought  low  ;"  that  is,  it  shall  be 
 done  by  him  (as  if  John  should  say)  whose  way  I  came  to  prepare. 
 
 3.  Now  what  doctrine  did  John  the  Baptist  preach,  as  Christ's  forerunner  ?  Did  it  not 
 end  to  exalt  God's  mercy  to  penitent  believers  ?  Some  poor  sinners  lay  under  The  doctrine 
 the  apprehension  of  God's  severe  justice,  aud  they  could  not  see  mercy  raised  baptist 
 
 up,  but  that  divine  justice  was  so  magnified,  that  they  saw  not  any  ground  to 
 expect  forgiveness  by  the  mercy  of  a  gracious   God  ;  he  declaring  the  soul  that  sinneth 
 shall  die,  and  they  saw  that  they  had  sinned,  aud  were  become  guilty  before  God ;  and  he 
 saith,  he  wdl  in  no  wise  clear  the  guilty. 
 
 Every  valley  shall  be  filled  ;  that  the  people  might  know  what  our  Lord  would  do,  to 
 exalt  the  mercy  of  God  to  undone  sinners,  who,  like  vallies,  lay  very  low  under  desjion- 
 deney  of  spirit ;  John  bid  them  repent,  which  the  law  did  not  admit  of :  this  word  repent 
 is  a  most  sweet  word,  and  tends  to  advance  mercy  aud  God's  free-grace,  aud  so  to  fill  up 
 those  vallies,  I  mean  despairing  and  desponding  sinners.  When  God  sends  a  messenger 
 to  rebels,  and  commands  them  to  repent  and  believe,  a  sweet  pardon  be  sure  is  a  despond- 
 comprehended  therein ;  and  this  tends  to  fill  up  or  exalt  two  vallies.  |"f  va"^. 
 
 1.  The  lowly  aud  desjionding  soul. 
 
 2.  The  mercy  of  God  is  exalted,  which  was  one  grand  design  of  God  in  sending  of  his 
 Son  to  satisfy  divine  justice  ;  for  mercy,  and  divine  goodness,  could  not  be  raised  to  run 
 level  with  justice,  until  our  Saviour  had  made  a  complete  satisfaction  for  our  sins. 
 
 Every  mountain  and  hill  shall  be  brought  low.  Certainly  by  mountains  aud  hills  may 
 be  meant, 
 
 1.  The  haughty  Jews  and  Pharisees,  who  were  swelled  with  pride  ;  yea,  like   lifted  up 
 high  mountains  and  hills  ;  how  did  the  Pharisee  glory,  "  God,  I  thank  thee,  I  am  Seii- Kigiit- 
 not  as  other  men,  nor  as  this  Publican  ?"  How  did  they  boast  of  their  own  right-   mountains 
 eousness ;  they  not  understanding  the  purity  and  holiness  of  the  law,  it  never  being 
 
 opened  unto  them  in  the  spirituality  of  it,  they  sought  justification  thereby  ;  "  They  being 
 ignorant  of  God's  righteousness,  went  about  to  establish  their  own  righteousness."  Ilom.x.  3. 
 Paul  tells  us,  he  was  alive  once  without  the  law ;  that  is,  when  he  was  a  pharisee.  How  with- 
 out it?  had  he  not  the  law  in  the  letter  of  it?  Yea,  he  had  the  law  in  that  sense,  aud  was  not 
 without  it ;  but  he  means,  he  was  without  the  true  knowledge  of  the  law  :  1  thought  (as 
 if  he  shoidd  say)  I  was  safe  enough,  and  a  justified  person,  because  I  had  not  broken  the 
 law  in  the  letter  thereof,  being  no  swearer,  drunkard,  adulterer,  extortiouer,  &c.  But 
 now  he  saw  every  sinful  thought  and  lust  of  the  heart,  was  a  breach  of  the  law,  and  laid 
 the  soul  under  God's  wrath  and  curse.  And  that  no  righteousness  save  the  righteousness 
 of  God,  can  justify  a  sinner  before  him:  but  this  the  "  Jews  and  pharisees  saw  not,  but 
 thought  themselves  righteous,  and  condemned  others,"  Lukexviii.  9  ;  and  fi'om  hence  were 
 like  lofty  hills  and  mountains  in  their  conceit ;  and  these  mountains  John  showed  should 
 be  brought  low,  either  in  a  way  of  mercy,  as  Paul  was ;  or  else  in  a  way  of  judgment, 
 as  the  Jews  and  Pharisees  who  believed  not. 
 
 2.  They  were  like  mountains,  in  respect  had  to  their  legal  privileges,  being  God's  cove- 
 nant people,  boasting  "  They  had  Abraham  to  their  father,  and  never  were  in  bondage," 
 John  viii.  33.  John  Baptist  in  his  ministry  strove  to  level  these  mountains,  when  he  saw 
 them  coming  to  his  baptism,  "  0  generation  of  vipers,  who  hath  warned  you  to  flee  from  the 
 wrath  to  come  ?  think  not  to  say  within  yourselves,  we  have  Abraham  to  our  father  " — 
 "  Now  is  the  axe  laid  to  the  root  of  the  tree,"  Matt.  iii.  7,  8,  9.    He  strives  to  cut  them  off 
 
10  ETERT    VALLEY    SHALL   BE    FILLF.D.  [boOK   I. 
 
 by  tlie  root ;  namely,  from  having  any  spiritual  advantages  by  the  covenant  with  Abraham, 
 as  they  were  his  natural  offspring,  as  such. 
 
 SveTam  "'^  ^^'  *-°'-'^°°'  speaking  of  John  Baptist,  saith,  "  The  ministry  of  John  the  Bap- 
 p.  21,  is.  '  tist  did  burn  as  an  oven,  and  left  them  neither  the  root  of  Abraham's  covenant, 
 nor  the  branches  of  their  own  good  works  ;  he  cutteth  them  off  from  the  cove- 
 nant of  Abraham,  and  by  cutting  them  off  from  the  root,  he  leaveth  them  no  ground  to 
 trust  to." 
 
 Thus  he  says,  God  hath  cut  us  off  from  the  righteousness  of  our  parents,  and  from  boast- 
 ing of  his  ordinances. 
 
 This  John  Baptist  declared,  and  thus  he  laboured  to  prepare  the  way  of  the  Lord  ; 
 ■who  indeed  utterly  threw  down  these  hills  and  mountams  of  the  Jews'  confidence,  in  their 
 glorying  of  their  legal  covenant  and  birth-right  privileges. 
 
 For,  my  brethren,  what  became  of  these  mountains  and  hills,  who  were  lifted  up  (by 
 pride  and  vain  boasting,  that  they  were  the  church  of  God,  the  only  people  of  God)  when 
 our  Lord  at  his^death  took  away  that  legal  covenant  and  covenant-privileges  ;  utterly  dis- 
 solving their  national,  legal,  and  typical  church-state,  and  in  its  room  erected  his  gospel- 
 churches,  his  congi-egational  churches  ?  These  hills  and  mountains  were  then  brought  low, 
 and  that  people  were  levelled  with  the  Gentiles,  who  before  were  as  vallies,  but  by  our 
 blessed  Lord  were  filled  up,  and  exalted,  and  made  fellow-heirs  of  the  same  grace,  that 
 the  Jews  that  believe  partook  of. 
 
 3.  The  Jews  and  Pharisees  might  be  compared  to  mountains  and  hills,  in  that  they 
 boasted  they  had  the  key  of  knowledge,  and  were  the  only  teachers  and  masters  of 
 Israel,  and  that  all  besides  themselves  were  ignorant  and  foolish  persons.  Do  but  read 
 what  holy  Paul  speaketh  of  them,  to  bring  them  down  level  with  the  ground  ;  "  Behold 
 thou  art  called  a  Jew,  and  restest  in  the  law,  and  makest  thy  boast  of  God.  And  knowest 
 bis  will  and  approvest  things  that  are  excellent,  being  instructed  out  of  the  law.  And  art 
 confident  thou  thyself  art  a  guide  of  the  blind,  a  light  of  them  which  are  in  darkness,  an 
 instructor  of  the  foolish,  a  teacher  of  babes,  which  bast  the  form  of  knowledge,  and  of  the 
 truth  of  the  law,"  Piom.  ii.  17 — 21.  See  here  how  they  were  lifted  up,  and  what  mighty 
 confidence  they  had  of  their  knowledge  and  learning  :  but  how  low  did  our  Lord  bring 
 these  mountains  and  hills,  and  what  contempt  bring  upon  them,  by  his  leaving  lawyers, 
 and  pharisees,  and  learned  Piabbins  to  themselves,  and  to  the  carnal  confidence  of  their 
 vain  and  fleshly  minds,  in  rejecting  of  them,  and  not  choosing  one  of  them  to  be  a  disciple 
 of  his,  and  choosing  poor  fishermen,  toll-gatherers,  and  such  that  were  accounted  unlearned 
 and  ignorant  men  ?  "  And  when  they  perceived  that  they  were  unlearned  and  ignorant 
 men,  they  marvelled,  and  they  took  knowledge  of  them,  that  they  had  been  with  Jesus," 
 Acts  iv.  13.  No  men  who  have  not  been  with  Jesus,  or  have  not  received  ministerial 
 gifts  and  gi'aces  from  the  Lord  Jesus,  is  a  true  minister  of  the  Gospel.  My  brethren, 
 who  were  more  ignorant  of  Christ,  and  of  the  mysteries  of  the  Gospel,  than  the  learned 
 rabbins  among  the  Jews  ?  "  Nay,  God  hath  bid  these  things  from  such,  and  hath  revealed 
 them  to  babes,"  Matt.  xi.  25.  And  thus  Christ  brings  low  the  mountains  and  hills,  and 
 exalts  babes  and  contemptible  persons  (who  are  like  vallies]  to  the  honour  of  being  his 
 great  ambassadors,  and  stewards  of  his  sacred  gospel  mysteries.  "  Ye  see  j'our  calling, 
 brethren,  bow  that  not  many  wise  men  after  the  flesh,  not  many  mighty,  not  many  noble 
 are  called ;  but  God  hath  chosen  the  foolish  things  of  the  world  to  confound  the  wise,"  &c. 
 1  Cor.  i.  26,  27.  And  thus  Jesus  Christ  exalts  the  low,  the  humble  person,  who  is 
 like  a  valley,  and  brings  the  proud  and  haughty,  (like  mountains  and  hills)  low ;  making 
 good  or  fulfilling  the  prophecy  of  Isaiah,  "  The  lofty  looks  shall  be  humbled,  and  the 
 haughtiness  of  men  shall  be  bowed  down.  And  the  day  of  the  Lord  shall  be  upon  every 
 oiie  that  is  lifted  up,  and  he  shall  be  brought  low  :  and  upon  all  the  high  mountains,  and 
 upon  all  the  hills  that  are  lifted  up,"  Isa.  ii.  11 — 14.  See  here  how  the  Holy  Ghost  com- 
 pares proud  and  haughty  men  to  hills  and  mountains. 
 
 Secondly,  sin  (as  ilr.  Caryl  notes,  speaking  of  this  very  text)  may  be  also  meant  by 
 Our  .sins  these  mountains.  Our  sins  and  unworthiness,  which  is  as  a  mighty  mountain 
 tuines""""'  '"  '^^^  sighti  when  God  opens  our  eyes  ;  nay,  the  mountain  of  our  sins  reached 
 mountain.  to  heaven,  caDing  for  wrath  and  divine  vengeance  :  yet  our  Lord  Jesus  Christ 
 liath  levelled  this  mountain,  and  hath  thrown  it  into  the  sea.  "  Thou  wilt  cast 
 our  sins  into  the  depths  of  the  sea,"  Mich.  vii.  19. 
 
 1.  Jesus  Christ  hath  removed  the  guilt  of  our  sins,  by  bearing  them  upon  his  own  body 
 on  the  tree  ;  this  part  of  this  hill  is  brought  low  in  our  justification  and  free  pardon.  Oh, 
 what  a  mountain  of  guilt  lay  upon  us  !  1  Pet.  ii.  24. 
 
BOOK   I.]  'EYES.r    VALLEY    SHALL    BE    FILLED.  11 
 
 2.  He  hatli  also  removed  the  filth  of  our  sins  in  sanctification,  by  which  he  hath  washed 
 us  by  the  operations  of  his  Spirit,  ami  by  sprinkling  of  tlie  virtue  of  his  own  blood  upon 
 our  consciences.  So  that  our  sins  and  unworthiness  (though  like  to  great  mountains)  can- 
 not hinder  us,  nor  any  poor  sinner  that  comes  to  Christ,  to  doubt  of  pardon,  justification, 
 and  eternal  life. 
 
 Tliirdly,  By  mountains  here  also  may  be  meant,  or  refer  unto  those  great  Men  and 
 oppositions  our  Lord  Jesus  met  withal,  in  his  working  out  our  salvation.     (1.)  fi^e'm<iim- 
 From  men.    [2.)  From  the  devil.     These  stood  in  his  way  like  mighty  moun-  tains  iu 
 tains,  like  as  Sanballet  stood  as  a  mountain  in   the  way  of  Zerubbabel  (a  type  buTare  '*''^' 
 of  Christ)     "  And  who  art  thou,  great  mountain  ?     Before  Zerubbabel,  thou  brought  low. 
 shalt  become  a  plain,"  Zech.  iv.  7. 
 
 Fourthly,  As  vallies  may  refer  to  despairing  sinners,  so  mountains  and  hills  may  refer 
 to  haughty  and  presumptuous  sinners ;  I  sjieak  not  here  of  self-righteous  persons,  but  of 
 profane  and  ungodly  persons,  who,  though  tliey  are  ungodly  wretches,  loving  and  living  in 
 sin,  being  swearers,  drunkards,  covetous  persons,  and  idolaters,  yet  boast  and  glory  in  the 
 mercy  of  God ;  that  since  Christ  died  for  sinners,  they  say,  they  doubt  not  of  being  saved. 
 These  are  swelled  with  a  faithless  confidence,  a  fond  credulous  presumption,  arising  from 
 a  groundless  persuasion  of  the  mercy  of  God  and  the  merits  of  Christ.  Yet,  it  may  be 
 joined  with  some  sense,  and  convictions  of  sin  and  the  dangerous  consequences  thereof; 
 but  presently  all  is  salved  with  the  common  air  and  breath  of  a  promise  misconstrued,  and 
 falsely  applied ;  they  not  experiencing  the  nature  of  the  faith  of  God's  elect,  but  are  such 
 whom  God  denounceth  wrath  and  eternal  death  against. 
 
 Therefore  this  is  more  a  fancy  than  faith,  or  a  sure  hope  ;  and  but  a  vain  imagination 
 that  deludes  them  into  a  belief  and  e.xpectation  of  that,  which  they  are  in  no  likelihood  of 
 enjoying;  for  that  promise  that  gives  us  Christ,  gives  us  also  a  new  heart,  but  they  find 
 no  thorough  change  in  them  ;  Christ  came  to  save  his  people  from  their  sins,  not  in  their  sins  ; 
 or  to  "  Redeem  us  from  all  iniquity,"  Tit.  ii.  14,  1  Pet.  i.  18,  and  from  a  vain  conversation  : 
 but  they  are  not  thus  redeemed  ;  therefore  they  are  but  as  mountains  lifted  up,  or  jDresume 
 their  state  is  good,  and  that  they  shall  be  saved,  when  they  are  at  present  in  a  state  of 
 death  and  wrath ;  and  these  mountains  Christ  came  to  bring  low,  and  will  level  them 
 with  the  gi'ound,  if  ever  he  manifest  his  love  and  favour  to  them.  They  say,  they  are 
 Christians,  they  believe  in  God  the  Father,  and  in  his  Son  Jesus  Christ,  and  rest  on  him ; 
 but  yet  are  swearing  Christians,  lying  Christians,  drunken  and  whoring  Christians,  which 
 is  a  direct  contradiction.  A  Christian  is  one  that  is  like  Christ,  a  disciple  of  Christ ;  but 
 they  are  more  like  the  devil  than  Jesus  Christ ;  yet  nevertheless,  though  they  are  so  no- 
 torious m  sin  and  wickedness,  doubt  not  of  their  salvation,  but  "  Say  in  theii-  hearts  they 
 shall  have  peace,  though  they  add  drunkenness  to  thirst,"  I)eut.  xxix.  19,  M.  But  see 
 what  God  saith,  and  how  he  wiU  bring  these  hills  down,  "  The  Lord  will  not  spare  him, 
 but  tlien  the  anger  of  the  Lord  and  his  jealousy  shall  smoke  against  that  man,"  &c. 
 
 Fifthly,  Vallies  may  refer  to  the  low  estate  of  mankind,  or  of  God's  elect,  jj^^^^^j 
 as  considered  dead  in  the  first  Adam,  or  as  under  the  law  and  curse  thereof :  naturally 
 and  mountains  may  refer  to  Satan,  or  those  evil  spirits,  who  were  filled  with  '''^'^  ^  vaiiey. 
 pride,  and  were  exalted  on  high  in  their  hellish  and  diabolical  power  and  kingdom 
 over  mankind.  These  spirits  had  man  down  under  their  feet  by  reason  of  the  fall  and  their 
 natural  pravity,  weakness,  and  inability  that  is  in  them,  to  withstand  the  force  of  this 
 prince  of  the  power  of  the  air,  who  rules  iu  all  the  children  of  disobedience,  and  hath  all 
 men  naturally  in  his  chains  and  fetters.  0  how  high  are  devils  exalted  by  means  of  our 
 sin.  over  us  naturally  ;  and  how  low  are  we  laid  thereby  !  A\hat  dominion  have  the  evil 
 angels  over  all  mankind  until  renewed  !  But  now  our  blessed  Lord  came  to  bring  these 
 "  Cursed  mountains  and  high  hills  low  ;"  i.  e.,  to  divest  them  of  all  their  power,  rule,  and 
 authority,  which  they  have  in  the  hearts  of  God's  elect,  while  they  abide  in  their  natural 
 state.  •'  For  this  purpose  was  the  Son  of  God  manifested,  that  he  might  destroy  the 
 works  of  the  devil,"  1  John  iii.  8.  This  was  the  end  of  the  Son  of  God,  or  one  design  of 
 his,  in  taking  our  natui-e  and  becoming  Mediator  betwixt  God  and  man  ;  viz.  To  pull 
 down  these  lofty  and  haughty  mountains  and  hills,  or  utterly  to  destroy  the  power  of  the 
 devil,  and  the  very  basis  and  whole  frame  of  his  kingdom,  and  that  "  By  his  making  an 
 end  of  sin,  and  by  bringing  in  an  everlasting  righteousness,"  Dan.  ix.  See  what  I'aul  saith, 
 "And  having  spoiled  principalities  and  powers,  he  made  a  show  of  them  openly,  triumphing 
 over  them  in  it,  that  is,  by  the  blood  of  his  cross,"  Col.  ii.15.  By  this  means  he  hath  brought 
 these  mountains  and  hills  low,  he  hath  Satan  and  all  evil  spirits  under  his  feet ;  Deviuiike 
 Jesus  Christ  hath  absolutely  conquered,  and  disarmed  all  the  whole  infer-     mouutaim. 
 
12  EVERY    VALLEY    SHALL   BE   FILLED.  [bOOK    I. 
 
 nal  lake,  or  vanquished  the  power  of  all  these  cruel  enemies  of  our  souls.  "  By  death  he 
 hath  destroyed  deatli,  and  him  that  hath  the  power  of  death,  which  is  the  devil ;  and  deli- 
 vered them  who  through  fear  of  death,  were  all  their  life-time  suhject  to  bondage, ''  Heb.  ii. 
 14,  15.  And  as  these  mountains  are  brouglit  low,  so  poor  man,  fl  mean  God's  elect,  or 
 all  that  believe  in  Jesus,  who  were  hke  to  vallies)  are  filled  or  exalted  :  how  high  are  the 
 lowly,  nay,  poor  fallen  men  and  women,  lifted  up  and  exalted  ? 
 
 (1.)  From  a  state  of  wrath  to  a  state  of  gi-ace. 
 
 (2.)  From  a  state  of  death  to  a  state  of  life. 
 
 (3.)  From  a  state  of  condemnation  to  a  state  of  justification. 
 
 (4.)  From  God's  fearful  curse,  or  curse  of  the  law,  to  be  blessed  with  all  spiritual  bles- 
 sings in  hea^•enly  things  in  Jesus  Christ. 
 
 (5.)  From  being  the  children  of  Satan,  or  children  of  wi-ath ;  to  become  the  children  of 
 God,  sons  and  daughters  of  God. 
 
 (6.)  They  being  under  the  power  of  Satan,  are  brought  into  the  kingdom  of  God's  dear 
 Son. 
 
 (7.)  And  being  obnoxious  to  the  wrath  of  God  in  hell,  they  are  madeheii's  of  eternal 
 life,  and  of  eternal  glory  in  heaven. 
 
 Sixthly,  mountains  and  hills  may  refer  to  every  lofty  imagination  and  high  thought,  that 
 exalteth  itself  in  believers,  or  that  magnifieth  itself  against  the  knowledge  of  God,  2  Gor. 
 10.  These  mountains  Christ  doth  and  will  bring  low,  and  all  those  dejected  spirits,  who 
 by  reason  of  sin,  and  sense  of  their  unworthiness,  think  themselves  not  worthy  of  the 
 least  bit  of  bread  ;  and  can  hardly  hft  up  their  heads,  being  so  oppressed  and  afllicted  with 
 the  plague  of  inward  corruption,  or  by  means  of  that  body  of  sin  and  death  that  is  in  them, 
 they  like  low  valhes  shall  be  filled  and  exalted.  "  When  men  are  cast  down,  then  thou 
 shalt  say,  there  is  a  lifting  up  ;  and  he  will  save  the  humble  person,"  Job  xxii.  29.  "Let 
 the  brother  of  low  degree  rejoice  in  that  he  is  exalted,"  Jam.  i.  9  ;  and  such  who  were  in 
 a  lowly  condition  are  lifted  up.  By  being  in  Christ  he  is  a  brother,  and  equal  now  in 
 dignity  and  spiritual  honour  with  the  highest,  and  most  noble,  and  richest  Christian  in  the 
 world,  nay,  if  the  poorest  saint  hath  more  grace,  is  most  like  Christ,  he  is  hfted  up  higher 
 than  that  brother  who  is  rich  in  the  world,  that  hath  not  arrived  to  his  attainments.  "But 
 let  the  brother  of  high  degree  rejoice,  in  that  he  is  made  low,"  ver.  10  ;  not  made  low  as 
 to  his  worldly  riches,  but  low  and  humble  in  spirit.  Riches  make  wicked  men  proud 
 and  haughty,  they  are  like  mountains,  but  when  Christ  comes  and  changes  their  hearts, 
 though  they  be  rich,  yet  are  humble  and  lowly  minded. 
 
 Seventhly,  I  might  add,  that  mountauis,  &c.,  may  in  a  remote  sense  refer  to  the  proud 
 and  haughty  monarclis  of  the  earth,  or  to  tyrannical  kings  and  princes,  whom  the  Lord 
 Jesus  will  in  the  latter  days  bring  low,  and  divest  of  all  their  power  and  kingdoms,  and 
 will  lift  up  poor  Sion,  or  exalt  his  churcn  and  jieople,  who  have  been  a  long  time  as  low 
 vallies :  "  The  mountains  of  the  Lord's  house  sliall  be  established  in  the  top  of  the  moun- 
 tains, and  shall  be  exalted  above  the  hills,"  &c.,  Isa.  ii.  2.  They  that  are  now  in  the 
 valley,  or  are  like  vallies,  shall  then  be  like  mountains,  they  shall  be  exalted ;  or  such  who 
 are  now  like  mountains  and  hills,  shall  then  become  vallies  :  God  will  turn  the  world  up- 
 side down,  Isa.  xxiv.  1,  2  ;  the  wicked  shall  then  be  the  tail,  and  the  saints  the  head.  The 
 government  of  the  world  shall  be  in  Christ's  hand,  and  the  people  of  the  saints  shall  take 
 and  possess  the  kingdom  to  the  end  ;  yea,  and  all  the  kingdoms  under  the  whole  heaven 
 shall  be  given  unto  them,  Dan.  vii.  27.  So  much  as  to  vallies  being  exalted,  and  mountains 
 and    hills   brought  low. 
 
 "  The  crooked  things  shall  be  made  strait." 
 What  is  1.    Crooked  may  refer  to  men's  crooked  opinions  :  they  speak  not  right  of 
 
 brooked'  ^°^  >  ^'^^7  '^0  I'o'  judge  according  to  the  straight  and  equal  glory  of  all 
 things.  the  perfections  of  God's  holy  nature ;  nor  according  to  the  strait  rule  of  his 
 
 holy  law,  but  magnify  the  glory  of  his  mercy,  to  the  echpsing  the  glory  of  his  justice  :  and 
 of  this  crooked  opinion  are  the  Socinians,  and  all  that  magnify  the  pardoning  grace  of  God, 
 without  having  respect  to  a  plenary  satisfaction,  made  to  the  justice  and  law  of  God  by 
 Jesus  Christ.  2.  The  strait  rule  of  the  law  is,  that  "  He  that  doth  those  things  shall  live 
 in  them ;"  i.  e.,  he  only  that  never  sinned,  nor  doth  sin,  shall  be  justified ;  so  that  none 
 can  be  justified  by  the  works  of  the  law.  But  the  Scribes  aud  Pharisees,  though  their 
 righteousness  lay  not  even,  or  in  a  straight  line  with  the  law  of  God  ;  but  was  crooked, 
 sometimes  much  short  on  one  hand,  and  wide  on  the  other.  For  in  many  things  they  did 
 not  what  the  law  required,  and  in  other  things  they  did  what  the  law  forbid,  or  com- 
 manded not ;  yet  they  thought  none  (in  their  opinions  and  lives)  were  more  straight  and 
 even  than   they,  when   indeed  none    were  more   crooked :    but   these   Pharisees,   w1k> 
 
BOOH  I.]  EVERY  VALLEY  SHALL  BE  FILLED.  13 
 
 were  in  opinion,  principles,  and  practices,  very  crooked,   Christ  came  to  make  straight ; 
 and  such  of  them  that  helieved,  were  set  straight,  both  in  faith  and  practice  by  him. 
 
 2.  Crooked  tilings  may  refer  to  those  false  and  crooked  ways  of  worship  which  many 
 walk  in  ;  ways  which  Christ  never  uistituted  or  appointed :  the  word  of  God  is  the  only 
 rule  for  worship,  and  administration  of  ordinances  ;  now  all  pretended  ordinances 
 and  divine  worship,  that  doth  not  exactly  agree  with  this  rule,  but  vary  in  matter  or 
 manner  from  it,  are  crooked  ways. 
 
 3.  Crooked  may  refer  to  the  lives  and  conversations  of  men,  the  law  of  God  (as  it  is 
 in  the  hand  of  Jesus  Christ,)  and  the  glorious  gospel,  is  the  only  rule  of  our  lives  ;  and  all 
 whose  lives  and  conversations  do  not  agree  with  that  rule,  are  crooked  ways.  Therefore 
 in  all  these  respects,  we  should  lay  men's  opinions,  their  doctrine,  their  worship  and  hves 
 to  the  line  and  plummet ;  and  if  they  agree  not,  or  he  not  strait  with  the  rule,  Hne,  and 
 plummet,  they  are  crooked  things.  Sin  is  a  missing  the  mark,  an  erring  from  the  rule, 
 or  tran.-g  essiug  God's  law  ;  and  so  sinful  ways  are  crooked  ways.  And  as  the  gospel 
 also  is  our  rule  m  respect  of  our  conversations,  in  its  precepts,  so  also  in  what  it  holds 
 forth.  (1).  In  that  hatred  God  thereby  shows  against  sin,' in  punishmg  it  in  his  own 
 blessed  Son.  {2).  In  God's  infinite  love  :  0  how  are  we  taught  of  God  to  love  him  and 
 one  another,  by  the  love  of  God  to  us  in  the  gift  of  his  Son  !  (3).  In  pity  and  bowels 
 of  compassion  to  one  another,  when  in  want,  sorrow,  and  afflictions ;  for  what  pity  and 
 bowels  of  compassion  doth  the  gospel  hold  forth  was  in  God,  to  such  who  were  in  distress, 
 want,  and  misery  !  (4).  In  humdity  :  what  condescension  and  humiUty  hath  the  Son  of 
 God  showed  !  "  Who  was  in  the  form  of  God,  and  thought  it  not  robbery  to  be  equal  with 
 God,  yet  took  upon  him  the  form  of  a  servant,  and  became  obedient  unto  death  even  the 
 death  of  the  cross  :"  Phil.  ii.  ti,  d.  Hence  he  says,  "  Learn  of  me,  for  I  am  meek  and 
 lowly  m  heart,"  &c.  Matt.  xi.  29.  (5).  In  holiness  :  the  gospel  holds  forth  the  infinite 
 hohness  and  righteousness  of  God's  nature  ;  in  that  without  a  perfect  and  complete  right- 
 eousness no  man  can  be  justified  in  his  sight ;  as  also  in  sending  of  his  Son  to  wash  away 
 all  our  sins  and  filthiness  in  his  own  blood ;  and  in  that  the  gospel  ako  shows,  that  with- 
 out regeneration,  sanctification,  and  holmess,  no  man  can  enter  into  the  kingdom,  nor  see 
 his  face.  (G).  In  forgiveness  :  the  blessed  God  hath  laid  down  a  rule  in  the  gospel 
 (in  his  free  pardon  and  forgiveness  of  great  sinners)  for  us  ;  that  we  might  learn,  how 
 to  forgive  them  that  trespass  against  us :  I  might  proceed  to  many  other  things  ;  and 
 as  what  things  the  gospel  holds  forth,  should  be  a  rule  to  us  how  to  walk  in  this 
 world,  towards  God  and  man  ;  so  the  hfe  of  Christ  and  his  apostles,  is  our  pattern. 
 And  all  men,  whose  hves  and  conversations  do  not  accord,  or  agree  with  the  precepts  of 
 the  law  in  Christ's  hand,  nor  according  to  what  the  Gospel  holds  forth,  nor  according  to 
 our  holy  pattern,  they  walk  in  their  own  crooked  ways ;  and  Christ  came  to  make  men's 
 lives  straight,  and  that  they  might  leave  all  their  own  crooked  ways. 
 
 4.  Crooked  may  also  refer  unto  men's  crooked  spu-its  ;  how  cross  and  uneven  are  some 
 men's  hearts  and  spirits  to  the  word  and  will  of  God.  "  The  carnal  mind  is  enmity  against 
 God,  it  is  not  subject  to  the  law  of  God,  neither  indeed  can  be,"  Horn.  viii.  7.  But 
 Jesus  Christ,  by  the  power  of  his  Spu-it,  makes  their  hearts  and  spirits  to  lie  straight  and 
 even  with  the  word  and  will  of  God. 
 
 "  And  rough  ways  shall  be  made  smooth." 
 
 Hough  ways  may  denote,  or  set  forth,  those  many  obstructions  and  stumbling-blocks 
 that  are  in  the  sinner's  way  ;  their  paths  are  rough,  many  obstacles  and  stumbling-blocks 
 being  in  their  way,  in  coming  to  Christ,  and  in  closing  with  his  church  and  people  ;  wliich 
 Christ  by  his  word,  gospel-ministry,  and  by  the  operations  of  his  Spirit,  removes,  and  so 
 makes  their  way  smooth  and  even.  "  Cast  up,  cast  up,  prepare  the  way,  take  up  the 
 stumbling-blocks  out  of  the  way  of  my  people,  Isa.  Ivii.  14  ;  which  words  may  refer  to 
 the  ministry  of  John  Baptist,  and  to  gospel  ministers. 
 
 My  brethren,  God  caused  the  ways  to  the  cities  of  refuge  under  the  law,  to  be  very 
 smooth,  plain,  and  easy,  for  the  man-slayer ;  and  ordered  all  stumbling-blocks  to  be  taken 
 up,  and  rough  ways  to  be  made  plain  ;  which  was  a  type  of  Christ's  making  the  way  of 
 sinners  easy  in  coming  to  him,  and  to  the  Father  by  him. 
 
 "  And  all  flesh  shall  see  the  salvation  of  God." 
 
 This  is  the  design  of  God  in  his  levelling  mountains,  and  filling  or  exalting  valleys,  and 
 in  making  crooked  things  straight,  and  rough  ways  smooth,     viz. 
 
 0  that  all  flesh,  that  is,  all  men  that  believe,  may,  I.  See  the  glory  of  God's  wisdom  in 
 his  contriving  the  way  of  our  salvation  by  Jesus  Christ. 
 
 Z.     The  glory  of  his  infinite  love,  mercy,  and  divine  goodness. 
 
14  EVUIY    VALLEY    SHALL    BE   FILLED.  [bOOK    I. 
 
 3.  The  glory  of  his  infinite  justice  and  hohness,  in  tliat  his  justice  is  as  much  exalted 
 in  and  by  Christ,  as  his  love  and  mercy. 
 
 4.  The  glory  of  God's  power,  and  his  Almighty  arm  ;  "  Christ  is  the  power  of  God, 
 and  the  wisdom  of  God,"  1  Cor.  i.  24.  All  the  divine  attributes  being  united,  or  meeting 
 together  in  sweet  harmony  in  Jesus  Christ ;  how  Almighty  is  God  in  him  to  save  lost 
 sinners  ! 
 
 5.  The  gloiy  of  his  truth  and  faithfulness. 
 
 ('}.  The  glory  of  his  free  grace,  being  exalted  alone  in  our  salvation,  and  sorry  man 
 utterly  debased  and  laid  low. 
 
 7.  The  glory  of  the  holy  law  of  God ;  how  is  the  law  magnified  and  made  honourable 
 in  Christ,  who  was  born  under  it,  and  came  to  perform  all  tliat  righteousness  and  obedience 
 which  it  required  of  us,  and  in  dying  for  us,  to  satisfy  for  our  breach  thereof !  Thus  in 
 respect  of  all  the  glorious  attributes  of  God,  the  glory  of  God  is  in  and  by  Jesus  Christ 
 revealed. 
 
 Secondly,  take  the  glory  of  God  here,  for  his  glory  personally  considered,  (1).  How 
 doth  the  glory  of  God  the  P'ather  shine  forth  herein,  or  what  revelation  is  there  of  it  in 
 the  gospel !  (2).  How  is  the  glory  of  God  the  Son  revealed  also  !  and,  (3).  How  is 
 the  glory  of  God  the  Holy  Ghost  likewise  revealed  and  magnified !  And  all  this  is  done 
 and  displayed  in  Jesus  Christ  the  llediator.  And  all  flesh  shall  see  it ;  that  is,  not  the 
 Jews  only,  but  also  the  Gentiles,  or  all  nations;  i.  e.,  some  in  all  nations ;  nay,  the  whole 
 world  at  last. 
 
 From  the  opening  these  metaphorical  expressions,  two  or  three  propositions  or  points  of 
 doctrine  may  be  raised. 
 
 The  Doctrine      1.     Doct.  That  there  are  many  obstructions,  stumbling-blocks.  Or  difficuUies 
 raised.  that  Jesus  Christ  must  remove,  to  make  the  way  of  sinners  plain  and  smooth 
 
 unto  everlasting  life. 
 
 2.     Doct.     That  the  grand  design  of  Christ  in  coming  into  this  world,  was  to  discover. 
 To  fill  every    reveal,  and  manifest  the  glory  of  God. 
 brin^iow"*         I  shall  begin  with  the  first  of  these  propositions. 
 
 evt-ry  lull  First,    I  shall  show  you  further  concerning  those  obstacles,  difficulties,  and 
 
 t  "in.Tc!""      stumbling-blocks,    which  lie  in  the  sinner's  way  in  respect  to  their  justification 
 before  God  and  eternal  life,  which  render  the  way  rough,  &c.    Also  show  how 
 the  Lord  Jesus  Christ  doth  remove  these  stumbling-blocks. 
 
 First.  As  to  the  Jews,  there  were  several  stumbling-blocks  in  their  way,  as  there  are 
 also  now  in  the  way  of  many  persons  in  respect  of  their  justification  before  God,  and  of 
 eternal  life,  which  tend  to  make  the  way  rough. 
 
 1.  The  law  and  justice  of  God  was  as  an  obstacle  in  the  sinner's  way  : 
 iusficeof"""^  ^^'I'o  <^ou\([  get  over  it  ?  Mount  Sinai  was  a  burning  mountain,  from  whence 
 God  a  proceeded  fire  and  smoke,  blackness,  and  darkness,  and  tempest,  Heb.  xii.   18, 
 
 ofdi'iflouUy,    shadowing  forth  the  terrible  storms  of  God's  wrath  and  indignation;  which  pur- 
 sued the  breakers  of  that  law,  to  the  lowest  hell ;   which  made   "  Moses  ex- 
 ceedingly to  fear  and  quake,"  verse  21. 
 
 But  Jesus  Christ  by  his  obedience  to  the  law,  and,  in  bearing  that  wrath,  punish- 
 ment and  curse  due  to  us  for  the  breach  thereof,  hath  removed  this  stumbling-block  or  diffi- 
 culty out  of  the  way. 
 
 But  the  Jews  did  not  (as  many  now  a-days  do  not)  see  how  this  obstacle  is  removed,  but 
 they  thought  it  possible  to  get  over  this  mount,  and  it  seemed  to  them  but  as  a  mole-lull, 
 they  thinking  by  their  external  conformity  to  the  letter  thereof,  and  so  by  their  own  legal 
 righteousness,  to  be  justified;  not  knowing  that  it  required  a  perfect  or  sinless  obedience, 
 and  that  one  sinful  or  evil  thought  vras  a  breach  thereof. 
 
 This  was  their  ignorance,  viz.,  they  understood  not  the  end,  purpose,  and  design  of 
 God,  in  giving  forth  that  ministration  of  the  law  upon  Mount  Sinai ;  which  was  not  given 
 to  the  Jews  (nor  others)  after  sin  entered,  for  life,  to  justify  them  before  God.     But, 
 
 1.  To  make  "  sin  appear  exceeding  sinful,"  Bom.  vii.  13,  and  to  discover  how  they 
 (who  were  under  that  law)  as  well  as  the  Gentiles,  by  violating  the  law,  or  works  of  the 
 law,  written  in  their  hearts,  were  found  guilty  before  God.  "  Now  we  know  that  what- 
 soever the  law  saith,  it  saith  unto  them  that  are  under  the  law,  that  every  mouth  might 
 be  stopped,  and  all  the  world  become  guilty  before  God,"  Bom.  iii.  19. 
 
 2.  To  show  the  need  and  absolute  necessity  of  a  perfect  righteousness,  which  every 
 way  answered  the  strict  requirement  of  the  moral  law  ;  and  by  tlie  types  and  sacrifices 
 of  the  ceremonial  law,  God  showed  the  necessity  of  a  sin-atoning  sacrifice  :  "  For  it  was 
 
BOOK  I.]  EVERY  TALLET  SHALL  BB  FILLED.  15 
 
 impossible  that  the  blood  of  bulls  and  goats  could  take  away  sin,  as  to  the  conscience," 
 Heb.  ix.  13. 
 
 3.  Therefore  the  law  in  both  respects  served  as  a  scliool-master,  to  lead  sinners  to 
 Christ ;  but  neither  of  these  they  understood,  but  sought  to  be  justified  by  their  own  im- 
 perfect rigliteeusuess.  And  that  the  law  was  a  stumbling-block  to  them,  is  evident  by 
 what  Paul  saith,  "  But  Israel  that  followed  after  the  law  of  righteousness,  hath  not  attain- 
 ed to  the  law  of  righteousness,  Kom.  is.  31.  Wherefore  ?  Because  they  sought  it  not  iiy 
 faith,  but  as  it  were  by  the  works  of  the  law,  for  they  stumbled  at  thatstumbliug-stone, " 
 ver.  32. 
 
 Whosoever  seeks  justification  or  righteousness  to  justify  them,  by  doing  or  by  working 
 in  obedience  to  the  law,  or  any  law,  and  mjt  by  Christ's  righteousness  alone,  in  a  way  of 
 believing,  stumble  ;  the  law  is  a  stumbling-block  to  them,  being  ignorant  of  the  righteous- 
 ness of  God,  as  the  Jews  were.  "  For  they  being  ignoraut  of  God"s  righteousness,  and 
 going  about  to  establish  their  own  righteousness,  have  not  submitted  themselves  to  the 
 righteousness  of  God,"  Eom.  x.  3.  It  is,  as  I  have  often  told  you,  when  the  conscience  of  a 
 sinner  is  awakened,  and  he  sees  his  horrid  guilt  ;  0  then  he  seeks  for  help  and  relief  by 
 his  prayers,  tears,  leformation  of  life,  and  not  in  and  by  Jesus  Christ ;  and  at  this  stumb- 
 ling-block many  stumble  and  perish,  this  makes  the  sinner's  way  rough,  which  Christ  in 
 the  ministry  of  the  gospel  makes  smooth  ;  telling  all  both  Jews  and  Gentiles,  that  by  the 
 "  works  of  the  law  shall  no  flesh  be  justified,'"  Kom.  iii.  20.  "  For  had  there  been  a  law," 
 (any  law)  "  that  could  have  given  life,  verily  righteousness  should  have  been  by  the  law,'' 
 Gal.  iii.  21.  Again,  he  saith,  "  If  righteousness  came  by  the  law,  then  Christ  is  dead  in 
 vain,"  Gal.  ii.  21. 
 
 Secondly,  Jesus  Christ  himself  was  a  stumbling-block  to  the  Jews.  "  But  we  preach  Christ 
 crucified,  unto  the  Jews  a  stumbling-block,"  1  Cor.  i.  i;3,  not  intentionaUy ;   Christ  is  not 
 the  cause  of  their  stumbling,  but  the  object  at  whom  they  stumbled. 
 Quest.   How  came  this  to  pass  ? 
 
 Answ.  1.  They  thought,  that  the  Messiah  when  he  came,  would  appear  in  gi-eat  out- 
 ward grandeur,  as  a  mighty  temporal  prince,  to  save  them  from  all  their  earthly  enemies ; 
 they  not  knowing,  they  needed  a  C'ln-ist  to  come  to  die  for  them,  to  save  tliem  from  their 
 sins,  wrath,  and  all  their  spiritual  enemies  ;  yet  it  was  said  in  Daniel,  the  Messiah  should 
 be  cut  otf. 
 
 2.  And  as  they  stumbled  at  his  person,  so  also  at  his  shameful  and  ignonii-  Tiie  person 
 nious  death  ;  they  cuuld  not  believe  nor  once  imagine,  that  tliey  could  be  justi-  b,\,^'|'^j','J^ 
 fied  from  sin  by  the  obedience  and  righteousness  of  Christ,  or  by  a  person  that  block  to  tiia 
 they  hanged  on  a  tree  ;  they  could  not  see  how  their  sins  should  be  laid  upon     "^""^ 
 another,  or  one  in  the  sinner's  stead. 
 
 The  Scripture  saith,  that  the  soul  that  sins  shall  die ;  so  that  they  could  not  see,  how 
 another  should  die  in  tlie  stead,  or  room  of  the  guilty  criminal,  or  that  God  would  accept 
 of  a  surety,  the  just  for  the  unjust. 
 
 Thirdly,  the  word  of  faitli  was  another  stumbling-block  to  the  Jews,  "  Even  The  word  oj 
 them  that  stumble  at  the  word ;"  ( 1  Pet.  ii.  S.)  or  at  the  preachuig  of  tlie  Gospel :  s^u,!f,b*ing. 
 our  Lord  told  them,  "  That  unless  a  man  eat  his  flesh  and  drink  his  blood,  he  block. 
 
 hath  no  life  in  him And  wJien  they  heard  this,  they  said,  This  is  a  hard 
 
 saying,  who  can  hear  it  ?"  (Johu  vi.  53,  60).  By  this  eating,  the  Jews  thought  our 
 Saviour  meant  a  corporal  eating  ;  "  How  can  tliis  man  give  us  his  flesh  to  eat  ?"  (ver.  52.) 
 The  papists  say,  it  refers  to  a  sacramental  eating  his  flesh,  of  which  our  Lord  speaks  not; 
 men  may  eat  of  that  bread,  and  drink  of  that  cup  in  the  sacrament,  and  perish  ;  but  this 
 eating  is  a  beUeving  in  Jesus  Christ,  or  apprehending,  or  receiving  of  him  by  faith,  who 
 only  is  the  object  of  that  faith,  which  is  called  justifying  faith  ;  but  this  beUeving  to  righ- 
 teousness, and  justification,  was  a  mere  stumbling-block  to  the  Jews  ;  and  so  it  is  to  many 
 in  our  days,  who  would  eat  their  own  bread,  and  drink  their  own  drink,  and  wear  llieLr 
 own  api)arel. 
 
 Fourthly,  sin  is  another  grand  stumbling-block  in  the  sinner's  way,  which  Sin  is  a 
 makes  their  way  rough  :    U  my  sins  are  great,  my  sins  are  many,  I  am  a  vile  j,i""[.  il,"^' 
 and  a  polluted  wretch  ;  were  I  a  rigliteous,  a  holy,  and  spiritual  person  (saith  an  "'e  w.iy  to 
 ungodly  man)  I  could  believe  J  might  be  justified.   If  1  had  a  holy  heart,  and  a 
 holy  life,  or  were  I  truly  humbled,  and  broken  for  my  sins,  then  1  could  venture  my  soul 
 upon  Christ. 
 
 Answ.  1.  Now  to  remove  this  stumbling-block,  and  to  make  the  sinner's  bH^'^biock 
 way  smooth,  Jesus  Christ  shows  us  in  liis  word,  that  original  sin,  Adam's  first  sin,  ron^ved. 
 
16  EVERY    VALLEY    SHALL   EE   FILLED.  [bOOK   I. 
 
 brouglit  wrath  and  condemnation  upon  all  mankind,  or  "  Judgment  came  to  all  men  unto 
 condemnation,  and  so  death  passed  upon  all  men,"  Eom.  v. 
 
 2.  Moreover,  that  the  least  actual  sin  is  enough  to  damn  the  soul  for  ever ;  yea,  one 
 evil  thought,  as  well  as  ten  thousand  of  the  greatest  sins,  it  being  a  breach  of  God's 
 law. 
 
 3.  Nay,  If  a  sinner  could  live  and  not  commit  one  sin,  yet  he  could  not  be  justified  there- 
 by ;  for  "  I  know  nothing  of  myself,  yet  am  I  not  thereby  justified  ;"  or  if  Paul  should  say, 
 admit  I  did  not  know  any  sin  was  iu  me,  or  now  lived  and  sinned  not ;  yet  my  old  sins, 
 my  former  sins  wculd  condemn  me,  without  I  have  the  righteousness  of  Christ  to  stand  in 
 before  God. 
 
 Sirs,  all  our  sins,  original  and  actual,  before  grace  and  after  grace  ;  small  sins  as  well  as 
 great  sins,  were  laid  upon  Jesus  Christ ;  he  bore  the  sins  and  punishment  due  for  all  the  sins 
 of  God's  people,  both  past,  present,  and  to  come  ;  all  the  whole  debt  is  paid  for  God's  elect, 
 and  this  thou  must  believe,  God  in  Christ  is  reconciled  and  pacified  towards  all  that  be- 
 lieve in  Jesus  :  and  this  is  the  way,  by  which  he  makes  the  sinner's  way  smooth,  and  re- 
 moves this  stumbling-block  out  of  his  way,  2  Cor.  v.  18,  19 ;  Eom.  v.  10. 
 
 4.  Sinners  must  not  believe,  that  their  forgiveness  lies  in  their  repentance  and  sorrow 
 for  sin,  nor  in  their  inherent  holiness.  I  mean,  it  is  not  for  the  sake  of  their  repentance, 
 nor  for  the  the  worth  of  their  faith,  nor  that  their  inherent  holiness  is  any  part,  or  matter 
 of  their  justifying  righteousness  before  Go  J  ;  or  for  the  sake  and  worth  of  which  they  are 
 pardoned  and  justified;  but  only  by  the  active  and  passive  obedience  of  Christ.  "  Be  it 
 known  unto  you  therefore,  that  through  this  man  is  preached  unto  you  the  forgiveness  of 
 sins,  and  by  him  all  that  believe  are  justified  from  all  things,"  Acts  xiii.  38,  3i). 
 
 5.  Consider  that  repentance,  sorrow  for  sin,  and  humiliation,  faith  itself,  are  the  eflFects 
 of  Christ's  death  and  merits  ;  and  that  all  sense  of  sin,  and  such  a  believing  or  confidence, 
 ■which  an  ungodly  person  may  have,  before  he  obtains  a  vital  union  with  Christ,  are  but 
 dead  works,  and  profits  no  man  to  justification ;  and  know  also,  that  true  repentance,  &c., 
 is  the  immediate  product  of  saving  faith,  though  faith  itself  is  a  fruit  of  God's  Spirit,  Giil. 
 V.  22.  The  sense  of  divine  love  in  free  forgiveness,  works  brokenness  of  heart,  and  ti-ue 
 sorrow  for  sin.  Can  a  malefactor  be  melted  into  tears,  for  his  treason  and  rebellion  against 
 his  lawful  sovereign,  when  he  sees  he  is  condemned  to  die  ?  No,  no,  he  is  rather  hardened 
 against  him  ;  but  when  he  hears  that  there  is  a  proclamation  come  forth  of  a  free  pardon 
 for  all  his  rebellion  and  abominable  treasons,  then  he  is  melted  and  falls  down  at  the  feet 
 of  his  gracious  sovereign.     So  it  is  here. 
 
 6.  To  make  the  way  yet  more  smooth  and  easy,  God  pronounceth  a  free  pardon  to  the 
 rebellious  and  stout-hearted  ones  who  look  unto  him,  "  Hearken  unto  me,  ye  stout  hearted, 
 that  are  far  from  righteousness  ;  for  I  bring  my  righteousness  near  unto  you,"  Isa.  xlvi.  12. 
 Yea,  such  that  are  not  only  void  of  righteousness,  but  enemies  to  true  righteousness  and 
 holiness  of  life,  that  despise  God's  counsel,  and  hate  instruction  and  the  knowledge  of  God. 
 Sure  this  may  tend  to  remove  this  stumbling-block,  or  raise  these  vaUies,  and  level  this 
 mountain. 
 
 7.  The  blessed  God  is  so  gi-acious  in  Jesus  Christ,  that  though  he  afilict  thee  for  thy  sins, 
 and  thou  art  never  the  better,  but  rather  worse ;  yet  his  free  grace  comes  leaping  over 
 this  mountain,  and  all  impediments  and  unworthiness  in  us  whatsoever.  "  For  tlie  iniquity 
 of  his  covetousness  1  was  wroth,  and  I  smote  him,  and  hid  me,  and  was  wroth,"  Isa.  Ivii. 
 17,  18.  Well,  and  was  he  humbled  ?  No.  "  And  he  went  on  frowardly  in  the  way  of  his 
 heart ;"  and  what  will  God  do  now  with  him  ?  Will  he  not  pour  forth  his  anger,  and  con- 
 sume him  for  ever  ?  No,  no.  "  I  have  seen  his  ways,  saith  the  Lord,  and  will  heal  him, 
 and  restore  comfort  to  him."  Ay,  but  saith  a  poor  believer,  I  cannot  pray,  I  have  almost 
 given  quite  over  praying ;  such  a  temptation  thou  mayest  be  under,  and  so  it  was  with 
 some  of  God's  people  of  old  :  nay,  and  they  were  also  weary  of  God's  ordinances  and  holy 
 worship  ;  yet  see  how  God's  fi'ee  gi'ace  levels  this  mountain  and  removes  this  stumbling- 
 block.  "  But  thou  hast  not  called  upon  me,  0  Jacob,  but  thou  hast  been  weary  of  me,  0 
 Israel.  Thou  hast  not  brought  me  the  small  cattle  of  thy  burnt-oft'eriugs,  neither  hast 
 thou  honoured  me  with  thy  sacrifices.  I  have  not  caused  thee  to  serve  with  an  ofl'ering, 
 nor  wearied  thee  with  incense.  Thou  hast  bought  me  no  sweet  cane  with  thy  money, 
 neither  hast  thou  filled  me  with  the  fat  of  thy  sacrifices  ;  but  thou  hast  made  me  to  serve 
 ■with  thy  sins,  and  hast  wearied  me  with  thine  iniquities,"  Isa.  xhii.  22,  23.  24.  Thou 
 hast  (as  if  Christ  should  say)  made  it  necessary  for  me  to  take  upon  me  the  form  of  a  ser- 
 ■vant,  that  1  might  bear  the  weight  and  carrj'  away  the  load  of  thy  sins ;  see  how  our 
 
BOOK    I.]  F.VEKY    VALLF.Y    SHALL    BE    FILLED.  17 
 
 Lord  aggravates  the  sins  of  his  people,  not  to  magnify  his  justice,  but  to  exalt  his  mercy 
 in  his  free  pardon.  "  I,  even  I,  am  he  that  blotteth  out  thy  transgressions  for  my  own 
 Name's  sake,  and  will  not  remember  thy  sins,"  v.  25. 
 
 9.  0  what  promises  hath  God  made  to  great  and  notorious  sinners  !  "  Though  your 
 sins  be  as  scarlet,  they  shall  be  as  white  as  snow ;  though  they  be  red  Uke  cximson,  they  shall 
 be  as  wool,"  Isa.  i.  IS. 
 
 "  I  say  unto  you,  all  manner  of  sins  and  blasphemy,  against  the  Father  and  the  Son,  shall 
 be  forgiven  unto  men,"  &c.  Matt.  xii.  31. 
 
 "  Let  the  wicked  forsake  his  way,  and  the  unrighteous  man  his  thoughts,"  or  the  man 
 of  iniquity,  "  the  vilest  man,  and  let  him  return  unto  the  Lord,  and  he  will  have  mercy 
 upon  him,  and  to  our  God,  and  he  will  abundantly  pardon,"  Isa.  Iv.  7. 
 
 Let  him  believe  in  Jesus  Christ,  for  there  is  no  other  way  to  return  to  God  ;  and  then 
 all  their  wicked,  unbelieving,  presuming,  or  despairing  and  blasphemous  thoughts,  shall 
 be  forgiven,  and  all  acts  of  gross  transgi'essions  whatsoever. 
 
 10.  What  horrid  and  vile  sinners  hath  God  in  a  way  of  free  grace  through  Christ  pardoned ! 
 What  a  sinner  was  Manasses,  JIary  JIagdalene,  the  Jews  that  cried,  "  let  his  blood  be  on 
 us,  and  on  our  children,"  and  who  murdered  the  Lord  of  life  and  glory  !    Paul,  who  per- 
 secuted the  saints  to  death ;  nay,  what  a  sinner  was  Adam  ?    and  yet  was  pardonel. 
 What  did  God  do  for  him  ?   what  power  had  he  to  withstand  all  temptations  !  nessoF*'' 
 what  a  common  ht  ad  was  he  made  to  all  his  whole  oflspring  !    what  a  stock  Adam's 
 had  he  in  his  hand !    and  what  ruin  did  he  bring  upon  the  whole  world,  as  op'ened. 
 well  as  on  his  own  soul !  what  a  God  did  he  disbeliave,  contemn  and  despise  ! 
 what  a  holy  and  blessed  image  did  he  deface  !  what  a  vile  devil  did  he  obey,  and  set  on 
 his  hellish  throne  !     And  what  a  curse  did  he  by  his  sin  bring  upon  the  whole  Creation ! 
 Moreover,  what  were  some  of  the  Corinthians  ?  1  Cor.  vi.  10,  11. 
 
 Jl.  And  lastly,  what  kind  of  sinners  are  invited  to  come  to  Christ,  or  to  fly  to  God  in 
 him  ?  Such  who  are  heavy  laden  with  sin  and  horrid  g'uilt.  Matt.  xi.  28.  Backsliders 
 from  God,  and  such  that  had  done  as  evil  things  as  they  could,  Jer.  iii.  5.  And  why  is 
 all  this,  but  to  magnify  free-grace  without  works ;  and  to  fill  up  valUes,  and  bring  moun- 
 tains low,  and  remove  all  stumbling-blocks  out  of  the  sinner's  way,  that  the  glory  of 
 God  might  be  revealed  ?     But  no  more  at  this  time. 
 
 SERMON    III. 
 
 Evert/  valley  shall  be  filled,  and  every  mountain  shall  he  brought  low,  and  the  crooked  shall 
 be  made  straight,  and  rough  ways  shall  be  made  smooth. — Luke  iii.  5. 
 
 That  there  are  many  mountains  of  difficulties  that  Jesus  Christ  must  remove,  and  several 
 stumbling-blocks  which  he  must  take  up,  to  make  the  sinner's  way  smooth  unto  eternal 
 life. 
 
 I  have  spoken  already  of  four  things,  which  are  as  mountams  of  difficulty  or  stumbling- 
 blocks  in  the  sinner's  way,  and  have  showed  how  Jesus  Christ  doth  remove  them.  I  shall 
 now  proceed. 
 
 Fifthly,  there  is  another  stumbling-block  which  must  be  removed,  or  as  a  great  impedi- 
 ment, taken  out  of  the  sinner's  way  ;  and  that  is,  despair  of  the  pardoning 
 grace  of  God  in  and  by  Jesus  Christ.  °deep  viu' 
 
 1.  I  shall  show  what  despair  is.  ley,  or  a 
 
 2.  Discover  from  whence  it  is,  that  this  stumbling-block  comes  to  Ue  in  the   g"^'  JJ^' 
 sinner's  way. 
 
 3.  Show  the  great  evil  and  danger  thereof. 
 
 Note,  despair,  I  have  intimated,  in  opening  these  metaphorical  expressions,  is  like  a 
 valley,  and  presumption  as  a  mountain  ;  so  it  may  be  considered  as  a  stumbling-block  in 
 the  sinner's  way. 
 
 2.  Despair  of  any  sufficiency  in  ourselves,  of  any  worth,  power,  and  strength  of  our 
 own,  is  a  holy  despair ;  and  this  valley  of  humility  and  self-abasement  must  never  be 
 
18  ETERY   VALLEY   SHALL   BE   FILLED.  [bOOK   I. 
 
 filled  up ;  we  must  by  no  means  allow  of  self-exaltation.  "  No  flesh  must  glory  in  his 
 presence,"  1  Cor.  i.  29.     This  I  do  not  mean. 
 
 Despair  of  God's  pardoning  grace  in  Christ  is  that  I  speak  of,  which  is  either  (1.) 
 Private,  a  total  privation  of  the  habit  of  faith  or  hope  ;  or,  (2.)  Negative,  a  cessation  of  the 
 act  or  exercise  of  faith  and  hope,  at  least  for  a  time,  in  the  sense  and  discerning  of  the 
 soul  itself,  arising  through  temptation,  or  weakness  of  grace,  or  from  the  want  of  the  ex- 
 ercismg  of  faith  and  hope  in  God.  It  is  despair  in  this  sense,  I  chiefly  purpose  to  speak  to. 
 
 1.  L)espair  refuseth  all  manner  of  comfort,  or  hope  of  mercy,  under  those  strong  con- 
 victions the  sinner  hath  of  sin,  wrath,  and  misery  ;  he  urging  the  sentence  of  the  law,  not 
 considering  the  greatness  of  the  grace  of  God  in  Christ ;  whereas  faith  and  hope  have  to 
 do  with  the  promises. 
 
 2.  Utter  despair  takes  off  the  soul  from  inclining  to  embrace  the  free  favour  and  rich 
 grace  of  God  in  Jesus  Christ ;  Faith  and  hope  take  hold  of  it,  knowing  "  Where  sin  hath 
 abounded,  grace  hath  much  more  abounded."     Rom.  vi. 
 
 ii.  Despair  sees  more  sin  in  the  soul,  tlian  there  is  grace  and  pardon  in  Jesus  Christ ; 
 but  faith  sees  more  virtue  in  Christ's  blood,  and  favour  through  him  in  the  heart  of  God, 
 to  justify  and  save  the  soul,  than  there  is  demerit  in  sin,  to  damn  and  destroy  it. 
 
 4.  Despair  always  pores  upon  sin,  or  on  the  disease  of  the  soul ;  and  sees  not  the  cure  ; 
 faith  and  hope  eyes  the  Lord  Jesus  Christ,  as  that  full  and  blessed  remedy.  "  They  said 
 there  is  no  hope,"  Jer.  xviii.  21. 
 
 Despair  (as  one  observes)  is  very  peremptory  and  positive  in  concluding  against  itself; 
 it  is  resolved  upon  nothing  but  death,  sin  he  thinks  being  greater  than  can  be  forgiven  to  a 
 lost  and  undone  creature ;  as  in  the  highest  degree  of  faith  and  hope,  there  is  assurance 
 of  salvation,  so  in  despair  there  is  a  dismal  and  uncomfortable  apprehension  and  per- 
 suasion of  eternal  damnation.  But  hope,  though  it  may  be  accompanied  with  many  fears 
 and  doubts,  yet  hath  some  grounded  expectation  of  future  happiness,  and  therefore  in  a 
 patient  and  felicitous  manner  waits  on  God  in  the  use  of  means  for  it. 
 
 Secondly,  I  shall  show  you  from  whence  this  stumbling-block  comes  to  lie  in  the  way 
 of  sinners. 
 
 From  1.  It  ariseth  from  a  sense  that  the  sinner  hath  of  the  breach  of  God's  holy 
 
 Bp^ir  arises,  l^w,  and  his  Severe  sentence  against  aU  men  thereupon,  who  saith,  he  will  by 
 no  means  clear  the  guilty.  Now  to  remove  this,  consider,  that  the  guilt  of  our  sins  was 
 charged  upon  Christ  as  our  Sm-ety,  and  he  hath  made  a  full  satisfaction  to  the  law  and 
 justice  of  God  ;  so  that  every  soul  that  believes,  shall  be  acquitted  in  a  way  of  justice  and 
 righteousness,  as  well  as  in  a  way  of  gi-ace  and  mercy. 
 
 2.  But,  saith  the  despaii'ing  sinner,  I  find  naturally  such  pravity,  such  inward  filth  and 
 corruption  in  my  heart,  that  I  may  see  there  is  no  hope  for  me. 
 
 Answ.  1.  It  is  true,  there  is  in  all  unrenewed  persons  a  privation  of 
 The  wofui  power,  an  absence,  a  total  privation  ;  an  absence  not  in  part  but  in  degi'ees  ; 
 nersVy  na°"  '*  '^  not  only  a  Suspension  of  acts,  as  may  be  in  a  man  that  is  asleep,  but  in  a 
 ture.  man  that  is  dead,  when  we  were  without  strength  ;  Nay,  without  life  ;  not  as 
 
 Ciarkson,  p.    an  absence  of  power,  as  in  sickness,  but  a  total  privation  or  absence  of  power. 
 '5.  Also  (as  one  notes)  not  only  a  total  privation  in  the  respect  of  power,  but 
 
 it  is  universal  in  respect  of  the  subject  of  power,  every  part,  every  faculty  is  impotent, 
 and  depraved,  yea,  wholly  deprived  of  power  to  act,  do,  stir  or  move,  in  a  true  spiritual 
 manner  ;  the  will,  the  understanding,  the  afl'ections,  memory,  conscience,  &c. 
 
 3.  Nay,  and  the  soul  is  uncapable  in  a  natural  way  to  receive  power  as  a  branch  that 
 is  cut  off  from  a  tree,  and  is  withered,  is  incapable  to  become  fruitful;  it  is  such  an  incapa- 
 city as  are  in  stones  to  become  children  unto  Abraliam  ;  or  that  m  dry  bones  to  live,  to  be 
 joined  together,  and  to  be  animated,  and  made  instruments  of  vital  acts  ;  nothing  but  in- 
 finite power  can  bring  them  together  :  regeneration  is  a  new  creation,  it  is  God's  workman- 
 ship. 
 
 It  is  not  (as  woithy  writers  observe)  2  Cor.  v.  17  ;  Eph.  iv.  24,  only  a  physical  want 
 of  power  ;  but  a  moral  privation,  a  want  of  will,  both  unable  and  unwilling  to  be  able, 
 and  also  unable  to  be  willing,  without  infinite  power  inchne  the  will,  and  make  it  willing ; 
 "  Ye  will  not  come  to  me,"  John  v.  40. 
 
 Life  must  be  given  before  a  sinner  can  breathe,  stir,  or  move,  in  a  spiritual  manner  ; 
 either  to  believe,  repent,  love  God,  subdue  sin ;  faith,  repentance,  and  love  to  God,  &c., 
 are  given  to  a  sinner.  Sinners  are  in  a  wretched  state.  "  Their  thoughts  are  only  evil, 
 and  that  continually,"  Gen.  vi.  5 ;  their  lusts  have  power  over  them,  they  have  eyes  full 
 of  adultw-y,  that  cannot  cease  from  sin.  Moreover,  they  are  all  in  Satan's  chains,  he 
 liath  them  under  his  feet.     But  what  of  all  this  ?  Is  there  no  hope  ?     Must  a  sinner  de- 
 
BOOK  I.]  EVERT  VALLEY  SHALL  BE  FILLED.  19 
 
 spair  because  he  cannot  help  himself,  quicken  himself,  renew  himself,  and  change  his  own 
 heart  ?  Though  he  may  change  his  outward  course  of  life,  yet  his  heart  will  remain  vile 
 and  filthy  still.     Yet  sinners  ought  not  to  despair.     For,  iiow  this 
 
 1.  Consider,  is  not  God  able  to  put  a  principle  of  life  mto  thee  ?  Cannot  J,'i")ck'is'rc'- 
 he  quicken  thee,  and  put  a  new  spirit  into  thee  ?  moved. 
 
 2.  And  hath  he  not  promised  to  take  away  the  heart  of  stone,  and  give  a  heart  of 
 flesh  ? 
 
 3.  Were  not  such  who  have  got  a  new  heart,  and  are  renewed  and  do  believe,  once 
 in  the  same  condition  thou  art  in,  being  dead,  bUnd,  depraved,  filthy,  carried  away  with 
 folly  and  vanity  as  thou  art  ? 
 
 Object.  You  say  right,  saith  the  despairing  soul,  I  do  not  only  want  power,  and  am 
 prone  to  all  evil,  but  I  tind  that  I  love  vanity,  and  my  vile  lusts ;  and  I  find  in  me  an  in- 
 disposition to  that  which  is  good,  and  this  stumbles  me :  sin  is  sweet,  the  world  is 
 pleasant,  carnal  conipany  desirable.  But  I  find  no  propensity,  no  desire,  no  love  to,  nor 
 any  delight  in  spiritual  things  ;  nay,  and  not  only  an  indisposition  to  good,  but  also  an 
 averseness,  a  hatred  thereunto  ;  '  ■  There  is  enmity  in  my  carnal  mind  against  God  and 
 spiritual  things,"  Rom.  viii.  7 ;  so  that  such  things  are  wearisomeness  to  me,  therefore  I 
 give  up  all  hope,  and  cannot  believe.  Encouroge- 
 
 Answ.  To  answer  this,  suppose  thou  art  as  bad  as  sin  and  the  devil  can  JJerstoVe'-"" 
 make  thee.  lievein 
 
 1.  Yet  is  not  God  able  to  change  that  vile  lieart  of  thine  ?     Cannot  he  ^  '^'*'' 
 -  destroy  that  enmity  that  is  in  thee,  and  cause  thee  to  love  him,  and  hate  all  sin  ? 
 
 2.  Were  not  those  St.  Paul  speaks  of,  as  bad  as  thou  art?  viz.,  "  Thieves,  covetous, 
 drunkards,  revilers,  extortioners,  idolaters,  adulterers,  effeminate  persons,  abusers  of  them- 
 selves with  mankind  :  and  such  were  some  of  you,  but  ye  are  washed,  but  ye  are  sancti- 
 tified,  but  ye  are  justified,"  1  Cor.  vi.  9,  10,  11. 
 
 3.  You  can  be  but  sinners,  and  not  worse  than  the  chiefest  of  sinners,  and  Jesus  Christ 
 came  into  the  world  to  save  such.  This  is  a  "  saying  worthy  of  all  acceptation,  that 
 Christ  Jesus  came  into  the  world  to  save  sinners,  of  wliom  I  am  chief,"  1 1'im.  i.  15.  But 
 why,  Paul,  didst  thou  obtain  mercy  ?  see  ver.  16,  "  That  in  me  first  Jesus  Christ  might 
 show  forth  all  long-sutfering  for  a  pattern  to  them,  which  hereafter  should  believe  on  him 
 to  everlasting  life.  Were  not  his  sins  as  great  as  thine,  and  his  heart  as  much  depraved, 
 his  will  as  rebellious  ?  0  then  look  up  to  God  for  help,  and  cry  for  faith  to  believe,  and 
 resolve  to  venture  on  the  Lord  Jesus  Christ.  I  told  you  the  last  day,  what  great  shmers 
 (besides  Paul)  found  mercy. 
 
 4.  God  hath  sent  me  to  you  in  this  place,  to  treat  with  you  as  a  poor  despised  ambas- 
 sador, and  to  offer  peace  to  you,  thuugh  you  have  been  long  rebellious  against  him,  and 
 what  though  you  "  Have  spoken  and  done  as  evil  things  as  you  could  ?"  Jer.  iii.  5.  So  had 
 they  God  offered  mercy  to,  Jer.  iii.  5.  "  Now  then  we  are  ambassadors  for  Christ,  as 
 though  God  did  beseech  you  by  us,  we  pray  you  in  Christ's  stead,  be  you  reconciled  to 
 God,"  2  Cor.  v.  20.  The  ministration  of  the  gospel  is  ordained  to  that  end,  that  sinners 
 might  believe ;  and  God  hath  promised  it  shall  accomplish  that  for  which  he  hath  sent  it, 
 Isa.lv.  11.  It  shall  come  to  some  in  "power  and  not  in  word,"  only,  2  Thes.  i.  4,  5. 
 And  why  not  so  to  you  ?■  Cannot  you  say  with  the  poor  man  in  the  gospel,  "  Lord,  I  believe, 
 help  thou  my  unbelief,"  Mark  ix.  24.  The  moi-e  impotent  you  are,  the  more  need  to  look 
 to  Christ  for  help :  "  For  without  him  you  can  do  nothing,"  John  xv.  5. 
 
 5.  If  ye  perish,  it  is  not  only  because  you  are  great  sinners  (though  sin  is  the  procuring 
 cause  thereof)  but  it  is  because  you  refuse  to  look  to  Christ,  or  refuse  to  accept  of  Jesus 
 Christ,  or  despair  of  God's  mercy  in  him,  even  as  they  perished  in  the  wilderness,  who  re- 
 fused to  look  up  the  brazen  serpent ;  "  If  ye  believe  not  that  I  am  he,  ye  shall  die  in  your 
 sins,"  John  viii.  24.  What,  neither  believe  God,  when  he  saith  there  is  lite  in  his  son  ? 
 Not  believe  Christ,  who  saith,  "  Whosoever  coraeth  to  me  1  will  in  no  wise  cast  them  out,'' 
 John  vi.  37 ;  nor  believe  his  ambassadors  '  But  what  cause  or  reason  have  you  to  con- 
 clude there  is  no  Christ,  no  grace,  no  faith  for  you?  Is  there  not  less  cause  or  ground  for 
 you  to  despair  or  to  doubt,  than  the  Jews  had  that  put  our  Lord  to  death,  and  many  others 
 I  have  mentioned  ? 
 
 6.  Consider  how  soon  God  was  reconciled  to  Adam  ;  and  whose  sin  was  worse  than  his? 
 Who  was  made  ruler  and  lord  of  this  nether  creation  ;  who  had  no  spot,  no  stain  of  sin, 
 nor  inward  pollution  in  him,  who  had  power  to  stand ;  he  was  a  free-wilier  indeed,  and 
 none  but  he  had  power  of  himself  to  will  and  do  that  whicli  was  good  ;  he  was  set  up  as 
 a  common  head  of  all  his  posterity.     If  thou  sin,  thou  dost  but  murder  thyself,  or  destroy 
 
 c2 
 
20  EVERY    VALT.ET    SHALL   BE   FILLED.  [bOOK    I. 
 
 thine  own  soul ;  but  he  by  his  first  sin  murdered  millions  of  millions,  even  the  whole  world ; 
 yet  he  believing  the  free  promise  of  God  in  Christ,  was  pardoned. 
 
 7.  That  God  should  be  reconciled  in  Christ,  fully  reconciled  ;  so  that  all  his  wrath  is  over, 
 and  "No  fury  in  him"  (Isa.  xxvii.  4,)  to  all  that  fly  to  Jesus  (Arist,  who  hath  borne  all  God's 
 vindictive  wrath  and  justice.  God  is  not  in  Christ  only  reconcileable,  (as  some  speak)  but 
 he  is  reconciled  ;  if  it  were  not  so,  what  can  reconcile  him,  or  what  can  appease  his  anger  ? 
 Can  any  thing  but  a  sacrifice  ?  And  is  there  any  other  sin-atoning  and  wrath-appeasing 
 sacrifice,  to  be  offered  up  to  God  ?  Can  men's  believing,  repenting,  or  obedience,  reconcile 
 God  to  sinners  ?  Doth  Christ's  obedience  make  God  reconcileable,  and  sinners'  obedience 
 reconcile  him  ?  'Which  then  ought  to  have  the  greatest  glory,  Christ,  or  sinners  ?  Come, 
 a  free  pardon  is  offered  to  you  once  again,  upon  your  acceptance  of  Jesus  Christ ;  for  God 
 is  so  reconciled  in  his  Son,  that  he  doth  discharge,  pardon,  and  acquit  all  those  that  beheve 
 in  him,  without  a  satisfaction  made  by  sinners  to  his  law  and  justice,  and  without  any 
 foreseen  faith  or  obedience  (to  any  such  end  or  purpose)  done  by  them,  and  without  any- 
 thing wrought  in  them  :  faith  does  not  make  the  obedience  and  death  of  Christ  satisfactory 
 unto  God,  it  adds  no  worth  to  Christ's  merits.  Oh!  admire  free  grace,  what  love  and 
 favour  is  this ! 
 
 Should  a  sinner  lie  a  thousand  years  in  hell,  and  bear  a  part  of  God's  vindictive  justice, 
 and  yet  then  through  Christ's  blood  and  satisfactory  sacrifice,  be  discharged  and  redeemed 
 out  of  it ;  all  must  say  that  would  be  great  grace  ;  but  such  that  believe,  bear  no  part  of 
 his  vindictive  wrath  ;  we  pay  not  one  farthing  of  that  debt  (nor  were  we  able)  which  we 
 owed  to  God's  justice  :  no,  Christ  hath  borne  it  all,  he  hath  paid  all  that  we  stood  charged 
 with. 
 
 8.  God  is  reconciled  for  ever  to  such  that  believe,  and  no  new  war  shall  ever  arise  be- 
 tween God  and  them  ;  the  league  and  covenant  of  peace  can  never  be  dissolved,  never  be 
 broken,  "Sion's  warfare  is  accomplished,  her  sins  are  pardoned,  for  she  hath  received 
 (Jouble  for  all  her  sin,"  Isa.  xl.  1,  2.  Christ's  satisfaction  was  a  double  payment,  nay,  (as 
 Mr.  Caryl  notes)  it  was  an  hundred-fold  more  than  enough,  considering  the  infiniteness  of 
 the  worth  of  his  person.  Our  comfort  is  this,  our  warfare  is  ended,  and  the  fruits  of 
 Christ's  death  is  not  only  pardon  of  all  our  sins,  but  a  double  favour;  not  only  a  discharge 
 from  hell,  but  grace,  adoption,  sonship ;  nay,  a  marriage  with  Christ,  and  glory  in  heaven 
 for  evermore. 
 
 Thirdly.  It  is  not  only  from  the  sense  of  God's  law  being  broken,  or  their  sins  very 
 great,  and  their  state  deplorable,  that  some  despair,  "  But  by  reason  they  have  found  aU 
 Sorae  means  of  grace  hitherto  ineffectual,  or  insufficient  to  them,  to  this  very  day." 
 
 stumble  and  J  have  (saith  a  doubting  and  despaning  sinner)  heard  many  most  excellent 
 cause  the  sermons,  I  have  sat  under  a  powerful  ministry,  and  yet  I  find  I  cannot  beheve, 
 grace'hither-  1  ^^  Still  in  my  sins,  and  as  bad  as  ever ;  nay,  I  have  had  strong  convictions 
 to  have  been  sometimes,  but  they  are  gone  off ;  I  have  sinned  against  light,  promises,  and 
 'them.  solemn  covenantings  with  God,  when  under  his  rod,  &c. 
 
 Answ.  To  take  up  this  stumbling-block, 
 
 1.  May  be  thou  eomest  to  hear  men,  and  not  Christ,  speak  to  thee;  or  hadst  too  great 
 an  eye  upon  the  instruments  by  whom  the  gospel  is  administered ;  alas !  what  means  this 
 great  noise  that  is  abroad,  of  crying  up  one,  and  crying  down  another  free-grace  preacher? 
 The  people  of  this  age  are  carnal :  one  is  for  Paul,  and  another  for  ApoUos.  Sirs,  the 
 efficacy  of  the  word  hes  not  in  the  gifts,  learning,  eloquence,  or  abilities  of  ministers,  but  alone 
 in  the  agency  of  the  Holy  Spirit ;  "  We  have  this  treasure  in  earthen  vessels,  that  the  ex- 
 cellency of  the  power  may  be  of  God,  and  not  of  us,"  2  Cor.  iv.  7. 
 
 2.  Or  may  be,  you  looked  for  the  efficacy  and  divine  power  to  lie  in  the  bare  word ; 
 alas,  the  Word  is  like  Christ's  flesh,  without  the  Spirit  it  quickeneth  no  man,  it  profiteth 
 no  man.    John  vi. 
 
 3.  Or  may  be,  you  have  heard  the  word  out  of  cm-iosity,  or  to  feed  your  heads  only 
 with  notions  and  speculative  knowledge. 
 
 4.  Or  (perhaps)  never  prayed  to  God  before  you  came  to  hear,  that  he  would  bless  the 
 word  to  your  conversion ;  for  though  God  will  do  all  that  he  hath  promised,  yet  he  will  be 
 sought  unto  by  poor  creatures,  that  he  may  do  it  for  them.  "  I  will  cry  unto  God  most 
 high,  to  God  that  perforraeth  all  things  for  me,"  Psal.  xxxvii.  2.     Or, 
 
 5.  May  be,  the  day  of  God's  power  was  not,  is  not  yet  come  :  you  must  wait  (as  the 
 poor  man  did)  at  the  pool  though  it  be  thirty-eight  years ;  the  time  of  healing  may  come 
 at  last.  "  In  the  day  of  God's  power,"  John  v.  2,  3,  4,  5  ;  Psal.  ex.  3  ;  conviction  shall 
 never  finally  go  off. 
 
BOOK  I.]  EVERY  VALLEY  SHALL  BE  FILLED.  21 
 
 Fourthly.    Despair  may   arise  from   Satan's  temptations,  he  hath  many  Despair 
 ways  to  cause  doubts  and  fears  to  rise  in  the  mind  of  a  poor  sinner,  and  be  Satan's  sug- 
 sure  all  despairing  tliougbts  that  rise  in  the  heart  are  from  Satan.  gestions. 
 
 1.  May  be  thou  dost  believe  and  hast  hope,  but  because  thy  faith  is  small  and  weak,  the 
 devil  will  call  it  despair;  he  would  make  thee  believe  a  httle  grace  is  no  grace  ;  he  will  argue 
 from  thy  weakness  in  grace,  thy  total  want  of  it ;  as  he  persuades  some  that  are  strong  in 
 faith,  that  their  confidence  is  nothing  but  presumption. 
 
 2.  Consider  all  true  faith  is  mixed  with  some  doubts;  is  our  faith,  our  love,  our  patience, 
 our  humility  perfect?  Who  can  say  he  believes,  and  has  no  unbelief,  and  has  no  want  of 
 love  to  God  and  Jesus  Christ  ?  Who  is  so  meek,  that  never  was  angry,  or  so  patient,  that 
 he  never  did  unduly  complain,  or  so  humble,  that  he  never  had  one  high  thought  of  him- 
 self?    I  shall  now  proceed  to  the  next  thing  proposed. 
 
 Secondly,  viz.  speak  a  little  to  that  great  evil  and  danger  of  despair  and  unbelieving 
 thoughts. 
 
 I.  Consider,  that  despair  casteth  contempt  upon  the  word  of  God,  and  upon  ^he  end  and 
 the  ministers  of  Christ ;  for  both  declare  how  ready,  able,  and  willing  God  is  danger  of 
 to  embrace  and  save  all  that  come  to  him  by  Jesus  Christ ;  such  that  despair,     ''^p""'- 
 render  the  word  and  ministers  of  Christ  liars,  and  not  to  be  regarded  in  what  they  say  and 
 testify. 
 
 II.  But  this  is  not  the  worst,  for  despair  and  unbeHeving  thoughts  cast  contempt  upon 
 God  himself,  and  on  most  of  his  holy  attributes.  (1.)  On  his  mercy  in  Christ,  which  is 
 infinite.  (2.)  On  his  justice,  which  is  fully  satisfied,  towards  all  them  that  believe.  (3.) 
 On  his  power,  who  is  able  to  do  more  abundantly  than  we  can  conceive  or  think.  "  He  is 
 able  to  save  to  the  uttermost  all  that  come  unto  God  by  him,"  Heb.  vii.  2;') ;  and  the  like 
 might  be  said  in  respect  of  his  wisdom,  love,  truth,  and  faithfulness.* 
 
 III.  Despairing  and  unbelieving  thoughts,  cast  contempt  upon  that  fulness  that  is  in  Jesus 
 Christ,  on  the  fulness  of  his  merits  and  righteousness, and  upon  the  efficaciousness  of  his  blood; 
 also  it  casteth  contempt  upon  the  faithfulness  and  gracious  promises  of  our  Lord  Jesus  Christ. 
 
 IV.  The  evil  of  despairing  and  unbelieving  thoughts  are  aggravated  by  the  clearness  and 
 fulness  of  that  testimony  God  hath  given  of  the  freeness  of  his  grace,  in  the  pardon  of  sin 
 to  all  that  believe. 
 
 1.  The  Father  bears  witness. 
 
 2.  The  Son  bears  witness. 
 
 3.  The  Holy  Ghost  bears  witness,  that  whosoever  cometh  to  Christ,  "  Believes  in 
 Christ,  shall  not  perish,  but  have  everlasting  life,"  Mark  xvi.  16,  John  iii.  16. 
 
 4.  And  Christ's  faithful  ministers  bear  witness  also,  how  ready  God  is  to  receive  all  such. 
 
 V.  Despair  is  aggravated,  by  God"s  gracious  performance  of  his  free  promises  to  the 
 greatest  sinner,  to  thousands  of  sinners ;  yes,  to  every  individual  sinner  that  ever  threw 
 himself  upon  his  mercy,  believing  in  Jesus  Christ ;  multitudes  have  tried  God's  faithfulness 
 in  his  promises,  and  have  found  his  word  a  sure  word,  a  tried  word  ;  who  had  no  other 
 ground  to  beheve  but  what  you  have :  if  never  any  sinner  who  cast  himself  upon  God  in 
 Christ  in  a  right  manner,  missed  of  pardon  and  free  justification,  what  a  sin  is  it  for  any 
 to  say,  as  to  me,  there  is  no  hope  ? 
 
 VI.  The  evil  and  danger  of  despair  is  also  aggravated,  in  that  those  very  persons  will 
 and  can  believe  mortal  men,  who  are  faithful  in  respect  of  their  promises  ;  and  yet  will  not 
 beheve  and  trust  a  faithful  God,  and  the  ever-blessed  Redeemer,  who  cannot  lie  ;  so  that 
 the  credit  and  reputation  of  God  (it  seems)  is  gone  with  these  persons  ;  men  in  this  case 
 are  greatly  enraged  and  wounded,  i.  e.,  if  they  cannot  be  believed  nor  trusted,  who  are  both 
 able  and  faithful  persons. 
 
 VII.  Such  that  despair,  or  believe  not,  give  more  credit  to  Satan,  or  believe  the  devil 
 more  than  God  :  Satan  puts  these  despairing  and  unbelieving  thoughts  (as  you  heard)  into 
 their  hearts.  0  sinner,  smner,  will  you  believe  the  Devil,  rather  than  the  most  high  and 
 faithful  God  of  heaven  and  earth  ? 
 
 VII.  Despair  exposeth  a  sinner  (as  it  hath  many  a  one)  to  destroy  both  body  and  soul  for 
 ever ;  how  many  in  despair  have  destroyed  themselves,  by  self-murder,  by  hanging, 
 drowning,  and  by  cutting  their  own  throats  ? 
 
 IX.  It  renders  preaching  vain,  as  to  them  "  The  word  preached  did  not  profit  them,  not 
 being  mixed  with  faith  in  them  that  heard  it.  Can  God  spread  a  table  in  the  wilderness  ?  " 
 Can  God,  or  will  he  pardon  my  sins  ?    Such  that  believe  not,  profit  not  under  the  word. 
 
 X.  Despair  upholds  and  strengthens  Satan's  kingdom  in  tlie  sinner's  heart,  and  in  the 
 world,  and  binds  the  guilt  of  all  sin,  the  curse  of  the  law,  and  the  wrath  of  God,  upon  the 
 unbehcving  and  dcspauriug  person. 
 
22  EVERY   VALLET    SHALL  BE   FILLED.  [bOOK   I. 
 
 To  remove  this  stumbling-block,  I  shall  but  add  one  or  two  things  more. 
 The  (reateat       1.  Consider,  0  sinner,  that  thou  art  allowed,  or  admitted  to  believe  in  Jesns 
 lOTmitobe-    Christ,  whosoever  thou  art.   If  meat  be  set  upon  a  nobleman's  table,  with  a  free 
 lieve  oa  admittance  of  all  that  come  to  eat ;  certainly,  no  hungry  man  need  to  fear,  but 
 
 Christ.  |>^Q  ^^  ^^^  gjj  jjjg  [)g\\y  ■  ^vhy  should  he  say,  I  shall  perish  with  hunger,  when 
 
 he  is  come   to  such  a  plentiful  banquet  ? 
 
 He  is  invited  '-i-  And  not  Only  are  all  allowed  to  eat  and  spare  not,  but  they  are  invited 
 to  come  and   |,y  fjjjg  great  God,  to  come  and  feed  on  his  dainties. 
 
 Nay  com-  ^-  ^'^J'  '^hich  is  more,  they  are  not  only  allowed  to  eat,  and  invited  to  this 
 
 mandfd  to  feast,  but  Commanded  to  eat,  and  drink  abundantly  :  if  thou  art  a  sinner,  thou 
 be  leve.  art  Commanded  to  believe,  commanded  to  eat;  "This  is  his  commandment, 
 that  ye  believe  on  his  Sou  Jesus  Christ,"  1  John  iii.  23. 
 
 4.  And  thy  refusing  to  eat,  or  to  come  to  Christ,  or  to  believe  on  him,  will  grieve  him  ; 
 and  know  it  is  the  greatest  sin  not  to  believe  on  Christ. 
 
 5.  Besides  you  must  eternally  perish  if  you  do  not  beMeve,  therefore  endeavour  to  come, 
 labour  to  believe  ;  at  your  utmost  peril,  see  you  do  not  refuse  to  do  it.  Do  not  say  you  cannot 
 beUeve,  but  exercise  such  a  faith  as  you  can,  or  are  able  to  do. 
 
 How  a  weak  Secondly,  as  to  such  who  do  not  utterly  despair,  but  are  attended  with 
 may^'be"  re-  doubts  and  fears,  or  who  are  betwixt  hope  and  despair.  I  shall  add  a  word 
 lieved.  or  two  by  way  of  direction  to  them. 
 
 1.  Consider,  it  is  not  the  degree  of  grace,  but  the  truth  of  grace  to  which  salvation  is  pro- 
 mised :  therefore, 
 
 2.  Put  a  just  value  upon  the  lowest  degree  of  faith,  and  let  it  not  seem  contemptible 
 in  thy  siglit ;  let  it  not  appear  as  nothing,  though  it  be  as  small  as  a  grain  of  mustard-seed, 
 for  it  is  of  more  worth  than  the  whole  world. 
 
 3.  Labour  to  distinguish  between  the  weakness  of  grace,  and  grace  itself  under  that 
 weakness  ;  and  whilst  you  are  mourning  under  one,  be  sure  thai  you  rejoice  in  the  other.  Do 
 See  the  Pa-  not  cast  away  a  bit  of  bread  because  thou  hast  no  more,  nor  throw  away  one 
 i-able  of  the  pQj.jj  ^yjj|j  )-]jg  c}]aff ;  if  it  be  but  a  lost  groat,  do  not  sweep  it  up  with  the  dust 
 behind  the  door.  Christ  came  to  seek  a  lust  groat. 
 4.  Consider  the  many  promises,  which  are  made  to  the  weakest  degree  of  grace  ;  Jesus 
 Christ  will  not  quench  the  smoking  flax,  nor  the  bruised  reed.  If  there  be  in  thy  heart 
 a  hatred  of  sin,  and  a  sense  of  the  want  of  righteousness,  thou  being  taken  off  from  resting 
 on  any  thing  short  of  Christ,  thou  hast  no  cause  to  doubt. 
 
 5.  Consider,  to  deny  the  least  degree  or  measure  of  grace  in  us,  against  clear  demon- 
 strations and  evidences  brought  to  convince  us  of  it.  is  to  be  cruel  to  our  own  souls  ;  nay, 
 and  (as  one  observes)  it  is  a  kind  of  denying  of  Jesus  Christ.  I  have  (saith  he)  sent  in 
 provision  into  such  a  soul,  and  have  often  bid  him  eat ;  and  he  says,  there  is  nothing 
 before  him.    Is  not  this  an  affront  put  upon  the  Lord  Jesus  ? 
 
 6.  Christ  will  make  weak  grace  victorious,  all  the  devils  of  hell  cannot  quench  the  least 
 degree,  suiallest  spark  of  true  grace  in  the  soul ;  and  it  shall  in  due  time  become  strong 
 and  mighty  through  God. 
 
 7.  All  graces  are  mixed  (as  I  have  often  told  you)  with  their  contraries  ;  no  faith  but 
 is  mixed  up  with  some  unbelief  at  first ;  no  hope  without  some  kind  of  despair  ;  nor  humility 
 witliout  some  pride  ;  no  grace  is  perfect ;  that  which  is  perfected,  is  not  yet  come  :  be- 
 cause thou  hast  a  weak  eye,  wilt  thou  say  thou  art  quite  blind.  And  to  accept  of  a  small 
 favour,  is  the  way  to  receive  a  greater. 
 
 USE. 
 
 1.  Let  us  dread  all  despair  and  unbeheving  thoughts,  about  God's  mercy,  free  grace, 
 justification,  and  pardon  in  Christ ;  since  the  evil  and  danger  of  this  sin  is  so  great. 
 
 2.  We  infer  also,  that  God  is  infinite  in  his  patience  and  forbearance  towards  sinners  in 
 preserving  of  such,  and  calling  to  them,  and  in  crying  after  them  who  cast  such  horrid 
 contempt  upon  him  ;  yea,  and  upon  his  goodness,  power,  truth,  and  faithfulness. 
 
 3.  Admire  the  grace  and  goodness  of  God,  in  his  continuance  and  renewal  of  the 
 offers  of  pardon,  to  such  unbelieving  and  desponding  sinners  ;  also  admire  the  love  of 
 Jesus  Christ,  who  is  come  to  fill  the  vallies,  and  level  the  mountains ;  and  to  remove  all 
 obstacles  and  stumbling-blocks  out  of  the  sinner's  way. 
 
 4.  0  what  encouragement  is  here  for  great  sinners,  old  sinners,  backsliding  sinners, 
 Jer.  iii.  12,  to  believe  in  Christ !  What  though  thou  art  the  worst  of  men,  the  greatest  of  sin- 
 
BOOK  1.]  EVERY   VALLEY   SHALL   BE  FILLED.  23 
 
 ners,  and  under  matchless  guilt ;  let  it  be  so,  and  thou  art  under  the  blackest  character, 
 yet  there  is  hope  ;  "  Thy  scarlet  sins  shall  be  made  as  wliite  as  snow,"  Isa.  1,  18.  i.  e. 
 they  shall  be  washed  away  in  Christ's  blood  that  very  moment  that  thou  behevest  in  him. 
 AV'hat  though  thou  art  without  Christ  now,  without  God,  and  without  hope ;  so  were  they 
 Paul  speaks  of,  Eph.  ii.  12.  Christ  is  offered  to  sinners  as  sinners,  he  came  to  call 
 sinners.  The  whole  need  not  a  physician,  but  they  that  are  sick  ;  and  such  that  believe 
 not,  sin  grievously. 
 
 5.  Let  all  tremble  who  believe  not,  because  their  sins  are  so  great,  and  they  are  not 
 humbled  enough,  as  they  say  ;  such  are  digging  up  the  foundation  of  God's  free  grace,  as 
 much  as  lieth  in  them ;  the  greater  your  sins  are,  the  more  need  you  have  of  a  Saviour  : 
 the  more  polluted,  the  more  need  you  have  to  go  to  tlie  fountain  to  be  washed  ;  the  sicker 
 thou  art,  the  more  need  thou  hast  of  a  physician. 
 
 6.  You  can  have  no  true  and  well-grounded  hope,  until  you  believe  in  Christ,  or  come 
 to  him  ;  nothing  can  secure  you  from  God's  divine  wrath  and  vengeance  ;  no,  not  your 
 praying,  not  your  hearing,  not  your  sorrow  for  sin,  not  your  tears,  not  the  reforming  your 
 lives ;  all  is  vain,  until  you  believe  in  Christ,  or  rest  on  him. 
 
 Lastly,  you  that  do  believe,  strive  for  a  gi-eater  faith  ;  some  see  not,  and  yet  believe  : 
 0  give  all  the  glory  unto  God,  and  to  Christ ;  let  us  assume  none  of  it  to  our  selves,  nor 
 ascribe  it  to  faith  ;  but  to  him,  who  is  the  Object  and  Author  thereof. 
 
 SERMON  IV. 
 
 Every  valley  shall  be  filled,  and  every  mountain  shall  he  brouc/ht  low,  ^c. — Luke  iii.  5. 
 
 DocT.  That  there  are  many  mountains  of  difficulties  that  Jesus  Christ  must  remove,  and 
 several  stumbling-blocks  taken  out  of  the  way  of  sinners,  to  make  their  way  smooth  to 
 
 eternal  Ufe.  Presumption 
 
 The  last  day  I  spoke  of  despair,  which  is  a  great  stumbling-block  in  the  '^^^^  ^^^^^ 
 way  of  some  sinners,  and  showed  how  the  Lord  Jesus  removes  that.  in   the  sin- 
 
 Fifthly,  presumption  is  another  mountain  Christ  came  to  brmg  low  ;  or,  as  it  ""'  *  *'''^" 
 is  a  stumbling-block,  to  take  up  out  of  the  sinner's  way. 
 
 Some  are  so  far  from  despairmg,  that  they  are  very  confident  of  their  salvation,  and 
 doubt  not,  but  pretend  they  wholly  rest  upon  Jesus  Christ,  and  yet  go  on  in  a  wicked 
 course  of  life  ;  are  earthly,  covetous,  proud,  loose,  vain,  and  carnal ;  find  no  change  of 
 heart,  no  regeneration,  no  sanctification ;  yet  say,  they  doubt  not  of  being  saved  :  and  it 
 may  be,  there  are  more  that  stumble  here  than  fall  into  the  ditch  or  valley  of  desperation ; 
 though  Christ  says,  "  Except  a  man  be  born  again,  he  shall  not  enter  into  the  kingdom  of 
 heaven,"  John  iii.  3.  And  "  that  without  holiness,  no  man  shall  see  the  Lord,"  Heb.  xii. 
 14  ;  which  consisteth  in  a  spiritual  conformity  to  God,  and  is  peculiar  to  all  God's  elect 
 that  are  called  ;  is  the  result  and  quintessence  of  all  the  graces  of  the  Spirit,  and  effects  of 
 the  death  and  resurrection  of  Jesus  Christ,  and  fruits  of  true  faith,  and  of  our  union  with 
 Christ.  Moreover,  as'  the  body  without  the  Spii-it  is  dead,  so  faith  without  proper  fruits 
 is  dead  also.     See  the  opening  of  the  words,  page  II. 
 
 1  shall  here  speak  of  this  stumbling-block,  I  mean  presumption  ;  in  respect  had  to 
 four  sorts  of  people,  besides  them  I  have  mentioned. 
 
 1.  Some  like  the  Jews  (of  whom  1  have  spoken)  presume  on  their  own  righteousness ; 
 and  what  is  that  ?  Why,  a  sober  and  moral  life,  doing  to  all  men  as  they  would  be  done 
 unto ;  or  by  living  up  to  the  fight  and  dictates  of  natural  conscience  ;  this  is  good,  but 
 such  that  depend  on  this,  trust  to  this,  make  faith  void,  and  intimate  that  Christ  is  dead 
 in  vain.  To  this  sort  I  may  add  and  rank  all  those,  who  pretend  to  a  Christ  within  ;  they 
 give  a  new  name,  a  blasphemous  name  to  this  inward  light ;  but  their  whole  religion  is  no 
 more  than  that  of  a  sober  moral  man's  (and  some  of  them  have  not  that)  yet  presume  and 
 boast  of  an  absolute  perfection  in  themselves,  by  the  light  within,  casting  seePon's 
 contempt  on  a  Christ  without,  and  on  his  imputed  righteousness  in  justification,  fl^^l  f^a-"" 
 
 Moreover,  there  is  among  these,  another  sort  near  of  kin  to  them  (who  are  ken. 
 like  mountains  lifted  up,  that  God  in  due  time  will  bring  low)  who  magnify  natural  reli- 
 gion, light  and  knowledge  of  Christ  crucified,  and  like  the  Greeks  of  old,  call  it  Thedcist 
 foolislmess  ;  nay.  decry  all  revealed  and  supernatural  religion.     They  pretend  condemned. 
 
24  EVERY   VALLEY    SHALL   BE   FILLED.  [BOOK    I. 
 
 to  own  and  acknowledge  a  God,  but  deny  he  is  such  a  God  as  his  holy  word  declares  him 
 to  be;  viz.,  one  infinite,  simple,  and  entire  essence,  subsisting  in  three  distinct  Persons; 
 they  deny  Christ  and  the  Holy  Spirit,  to  be  God  equal  with  the  Father  ;  and  also  affirm, 
 that  God  is  raaile  up  wholly  of  mercy  and  goodness,  and  that  they  believe  not,  that  justice 
 is  such  a  property  of  his  very  being,  that  he  cannot,  will  not  pardon  sins,  as  a  simple  act 
 of  mercy,  without  a  satisfaction  to  his  law  and  justice. 
 
 Yet  they  seem  to  commend  moral  virtue,  like  the  old  heathen,  saying,  God  will  reward 
 it  here  with  inward  serenity  of  mind ;  nay,  and  will  also  eternally,  seeing  it  so  well  suits 
 with  his  goodness  and  benignity  :  but  that  it  doth  not  suit  with  his  goodness  nor  justice, 
 to  punish  sin  with  eternal  torments.  Because  (say  they)  there  is  no  proportion 
 between  temporal  guilt  and  eternal  punishment,  they  neither  consider  the  na- 
 How  coaid  ture  of  God,  against  wliom  sin  is  committed  ;  nor  the  nature  of  the  soul  of 
 justice  af-  man,  who  offends  and  sins  against  this  God ;  nor  will  they  give  credit  to  the 
 ish  h^'"'  PJJ""  testimony  of  his  unerring  word. 
 
 Son  for  our  And  from  hence  these  wretched  persons,  who  are  swollen  up  with  pride  and 
 tody'and'^  presumption,  intimate  that  wicked  men  need  not  fear  any  hell,  but  only  an  in- 
 soul?  capacity  for  heaven,  thinking  that  natural  religion  is  a  sure  title  for  it,  and 
 
 that  which  makes  men  meet  for  it  also  ;  so  that  according  to  them,  the  vilest 
 sinner  can  but  only  expect  a  sentence  of  being  eternally  annihilated,  or  cease  for  ever  to 
 be,  or  lose  their  beings  ;  and  thus  they  open  a  door  to  all  profaueness,  by  exempting  sin- 
 ners from  hell  flames,  and  strokes  of  God's  divine  vengeance. 
 
 These  men  boast  of  human  reason,  and  will  believe  nothing  but  what  they  can  compre- 
 hend, or  give  a  reason  of  ;  and  say  that  there  is  no  mystery  contained  in  the  gospel,  though 
 the  Holy  Ghost  testifies  that  "  without  controversy,  great  is  the  mystery  of  godliness,  God 
 manifested  in  the  flesh,"  1  Tun.  iii.  16,  itc.  And  strange  it  is,  that  they  should  aflirni 
 they  will  believe  nothing  in  divine  things,  that  is  above  their  reason  and  compre- 
 hension ;  and  yet  are  forced  to  confess,  that  there  are  many  thmgs  m  natui'e  they  cannot, 
 nor  could  any  mere  man  comprehend,  or  give  a  reason  of. 
 
 Above  reason  (as  one  notes),  is  an  equivocal  expression,  and  signifies  two  things. 
 
 1.  It  signifies  a  thing  which  does  not  exceed  our  powers  of  understanding  ; 
 Brown.  but  is  Concealed  from  us,  and  lies  out  of  our  reach,  by  some  accidental  impedi- 
 
 ment or  obstruction,  which  is  impossible  for  us  to  remove.  And  in  this  sense,  it  is  above 
 our  reason  to  know  certainly  what  is  the  centre  of  the  earth,  or  the  cause  of  the  flowing 
 and  ebbing  of  the  sea,  or  the  true  motion  of  the  heavenly  bodies,  and  what  order  they  ob- 
 serve amongst  themselves,  and  the  different  configuration  of  the  little  parts  of  matter,  &c. 
 That  which  makes  those  things  above  our  reason,  is  not  something  essential  to  them,  but 
 it  is  that  ignorance  that  is  in  us  ;  therefore  our  knowledge  of  them  is  improved  by  the 
 help  of  glasses,  &c.,  so  that  we  may  say  they  were  above  our  reason,  before  such  helps 
 were  found  out. 
 
 2.  Things  may  be  above  our  reason  in  their  own  nature,  exceeding  our  capacities,  and 
 are  no  proper  objects  of  those  faculties  of  knowledge,  which  we  are  now  endued  withal  : 
 and  in  this  sense  the  nature  and  being  of  God,  Father,  Son,  and  Spu-it,  in  one  entire  and 
 individual  essence  ;  the  mystery  of  the  union  of  the  two  natures  in  the  person  of  Christ, 
 and  that  of  the  incarnation,  and  the  manner  of  the  operation  of  the  Holy  Ghost ;  as  also 
 the  mystery  of  the  resurrection,  and  many  other  things,  are  more  properly  above  our  rea- 
 son, than  earthly  things  are  ;  as  eternity  than  time  ;  a  spirit  than  a  body  ;  the  joys  of  hea- 
 ven, than  sensual  pleasures ;  the  eternal  generation  of  the  Son,  than  the  ordinary  procrea- 
 tion of  man  ;  the  operations  of  the  Holy  Spirit,  than  the  nourishment  of  our  bodies  :  there 
 is  as  yet  no  proportion  between  these  objects  and  faculties  of  knowledge.  Our  intellectual 
 powers  are  not  get  formed  and  so  adapted  to  them,  as  they  are  for  those  things  in  nature  ; 
 and  though  the  Spirit  reveals  to  believers  greater  knowledge  than  any  mere  natural  man 
 hath  of  them,  yet  St.  Paul  himself  saith,  "  He  knew  but  in  part,  and  saw  darkly,  as 
 through  a  glass,"  1  Cor.  xiii.  12.  "  What  man  knoweth  the  things  of  a  man,  save  the 
 Spirit  of  a  man  that  is  in  him  ?  even  so  the  things  of  God  knoweth  no  man,  but  the  Spirit 
 of  God,"  1  Cor.  ii.  11.  "For  the  natural  man  receiveth  not  the  things  of  God,  for  they  are 
 foolishness  to  him ;  neither  can  he  know  them,  because  they  are  spiritually  discerned," 
 ver.  14.  From  hence  it  appears,  these  mere  natural  men  are  ignorant  of  gospel  mysteries, 
 and  being  under  Satan's  influences,  tiiey  speak  thus,  and  fain  would  overthrow  tiie  whole 
 of  the  Christian  religion ;  but  their  folly  is  made  manifest,  and  these  mouutams  and  hills 
 Christ  will  bring  low.  ''They  professhig  themselves  to  be  wise,  they  become  fools,"  Rom. 
 i,  22. 
 
BOOK    1.]  EVERY    VALLKT    SHALL    BK    FILLED.  25 
 
 II.     TliRre  is  another  sort,  who  have  greater  light  and  knowledge,  as  touch-  Baxterian- 
 ing  the  Christian  religion,  and  the  necessity  of  Christ's  obedience,  and  dying  demiKd. 
 to  satisfy  divine  justice  ;  yet  conclude  Jesus  Christ  having  made  a  full  comjieu- 
 satiou  for  the  breach  of  the  law  of  works,  or  the  law  of  perfect  obedience,  hath  abrogated 
 that  law,  and  taken  it  away,  and  hath  merited  a  mild  law  of  faith  and  sincere  obedience  ; 
 so  that  faith  in  the  largest  sense,  viz.,  faith,  repentance,  and  sincere  obedi- 
 ence, through  Christ's  merits,  is  that  righteousness  which  justifies  us  before  God,  p^^|.l''o/*'°' 
 even  so  far  as  we  have  attained  ;  for  they  declare  that  justification  is  imperfect,  Wickhani'» 
 as  well  as  inherent  sanctification,  until  death.  Justmcation. 
 
 Thus  these  men  presume  upon  their  own  inherent  righteousness,  and  so  go 
 about  to  overtlurow  the  doctrine  of  free  justification  by  the  righteousness  of  God.      To  level 
 these  mountains,  the  Holy  Ghost  declares, 
 
 1.  That  the  righteousness  that  justifies  a  sinner,  is  a  free  gift ;  "  But  the  free  gift  is 
 of  many  offences  to  justification.  They  which  receive  abundance  of  grace,  and  of  the  gift 
 of  righteousness,"  &c.  Rom.  iv.  16,  18.  How  can  a  righteousness  wrought  out  by  us,  be 
 a  free  gift  ? 
 
 2.  It  is  the  righteousness  of  one,  not  of  many,  not  every  man's  own  righteousness ; 
 "  For  as  by  one  man's  disobedience,  many  were  made  sinners ;  so  by  the  obedience  of 
 one,  shall  many  be  made  righteous,"  ver.  1 9.  Adam's  sin  was  counted  to  us,  or  imputed 
 to  all  men,  as  he  was  a  common  head  of  all  his  seed ;  so  Christ's  righteousness  is  counted 
 to  us,  or  imputed  to  all  his  seed,  as  he  is  their  common  head. 
 
 3.  That  righteousness  that  justifies  a  sinner  in  God's  sight,  is  imputed,  not  inherent 
 in  us,  but  put  upon  us,  counted  or  imputed  ;  "  Blessed  is  the  man  to  whom  God  imputeth 
 righteousness,"  &e.,  Rom.  iv.  6.  And  that  righteousness  might  be  imputed  to  them.  Also 
 "  He  was  made  sin  for  us  who  knew  no  sin,  that  we  might  be  made  the  righteousness  of  God 
 in  him,"  2  Cor.  v.  21.  Now  Christ  was  not  inherently  a  sinner,  but  by  imputation  of  the 
 sins  of  the  elect  to  him ;  even  so  that  righteousness  by  w  hich  we  are  justified,  is  not  inherent 
 in  us,  but  imputed  to  us. 
 
 4.  That  righteousness  that  justifies  us  is  called  the  righteousness  of  God,  in  contradic- 
 tion to  the  inherent  righteousness  of  a  mere  man :  it  is  called  the  righteousness  of  God, 
 because  Christ  is  God  as  well  as  man  ;  it  is  not  the  essential  righteousness  of  God,  but  the 
 meditorial  righteousness  of  God-man,  Christ  Jesus  :  "  They  being  ignorant  of  God's  right- 
 eousness, went  about  to  establish  their  own  righteousness,  and  have  not  submitted  them- 
 selves to  the  righteousness  of  God,"  Rom.  x.  3.  Though  these  swelling  mountains  would, 
 yet  "  Paul  would  not  be  found  in  his  own  righteousness,  but  in  the  righteousness  of  God," 
 Phil.  iii.  8,  9. 
 
 5.  That  righteousness  that  justifies  a  sinner,  is  a  righteousness  without  works  ;  works 
 are  works,  whether  legal  or  evangelical.  "  Even  as  David  also  describeth  the  blessedness 
 of  the  man,  to  whom  God  imputeth  righteousness  without  works :  to  him  that  worketh 
 not,  but  believeth  on  him  that  justifies  the  ungodly,  his  faith  is  counted  for  righteousness," 
 Rom.  iv.  5,  6;  that  is,  Christ's  righteousness  received  by  faith,  faith  objectively,  not  subjec- 
 tively taken. 
 
 6.  The  righteousness  that  justifies  a  sinner  is  a  perfect  righteousness,  answering  to 
 the  pure  nature  of  God,  and  his  holy  law  ;  but  our  inherent  righteousness  is  imperfect 
 and  as  filthy  rags  ;  therefore  must  these  mountains  be  brought  low.  A  new  law  !  Why 
 did  not  God  give  this  law  of  faith  and  sincere  obedience  at  first  ?  And  so  have  saved  the 
 precious  blood  of  his  Son  from  being  shed,  to  purchase  a  law  of  imperfect  obedience  ;  but 
 pray  did  the  law  of  perfect  obedience  only  result  from  the  sovereignty  of  God ;  and  not 
 rather  from  the  rectitude  of  his  holy  nature  ?  if  from  the  first  they  may  conclude,  God 
 repenteth  he  gave  such  a  severe  law,  the  removing  of  which  cost  him  so  dear. 
 
 Take  what  a  learned  man  speaketh  on  this  occasion,  "  Could  not  man  keep  *'■'■  Cross— 
 the  law  of  works  ?  Then  it  seems,  the  first  law  was  too  strict ;  this  reflecteth  Lawdetect- 
 upon  the  wisdom  and  justice  of  God :  it  must  be  granted,  that  perfect  man  '^'*' 
 could  observe  a  perfect  law,  had  God  given  him  grace  and  assistance  sufficient  to  his  state 
 and  necessity  ;  and  so  there  was  no  need  the  law  should  be  altered,  and  the  obedience, 
 the  condition  of  it  changed  from  perfect  to  imperfect.  For  if  perfect  man  could  not  keep 
 the  law  of  perfect  obedience,  with  sufficient  grace,  how  should  sinful  man  perform  the  law 
 of  sincere  obedience,  having  no  more  than  sufficient  grace  to  assist  him  ?  Lid  not  God 
 foreknow  that  man  would  break  the  law  of  works,  and  so  was  necessitated  to  make  a 
 new  and  more  easy  law  ?  Or,  did  not  God  both  foreknow  and  permit  the  fall  of  .man, 
 or  could  he  not  have  hindered  it  ?     Why  then  should  he  give  way  to  the  abrogating  the 
 
26  EVERY   VALLEY   SHALL   BE   FILLED.  [bOOK   I. 
 
 command  of  perfect  obedience,  to  bring  in  that  of  imperfect.  Surely  (as  Augustine  saith) 
 God  is  so  just,  that  he  can  allow  of  no  evil ;  and  so  good,  that  he  can  permit  no  evil ; 
 except  it  be  with  a  design  to  bring  greater  good  out  of  it.  If  God  permitted  the  first 
 covenant  to  be  broken,  that  thereby  he  might  abase  man,  and  magnify  his  own  grace  and 
 his  Son  ;  in  bestowing  heaven  freely  on  him,  and  in  bringing  him  thither  by  the  continued 
 power  of  pardoning  and  sanctifj^ing  grace  ;  hereby  God  indeed  doth  advance  his  own  glory, 
 by  changing  of  the  covenants. 
 
 "  But  that  the  condition  of  perfect  obedience,  being  broke  by  man's  sin,  the  law  therefore 
 should  be  disannulled,  and  a  new  way  of  treating  with  man  set  up,  wherein  still  man 
 should  be  something,  and  his  works  bring  about  his  own  salvation,  and  God  be  contented 
 with  few  and  very  imperfect  acts  of  obedience  ;  this  certainly  is  a  prejudice  to  his  honour  ; 
 nor  doth  this  make  it  up,  i.  e.,  that  our  obedience  is  accepted  for  Christ's  sake ;  for  Christ 
 only  made  way  for  removing  the  old  covenant  (say  they)  and  the  granting  a  new,  but  he 
 dill  not  obey  in  our  stead  ;  nor  doth  add  any  worth  to  our  obedience  ;  unless  they  will 
 say,  that  we  are  justified  by  our  own  sincere  obedience,  the  righteousness  of  Christ  making 
 up  the  defect  of  it ;  and  so  our  own  righteousness  will  be  a  co-ordinate  cause  of  om-  justi- 
 fication with  the  righteousness  of  Christ." 
 
 7.  We  are  justified  by  grace  alone,  or  by  such  a  righteousness  that  man  should  not  boast, 
 nor  have  any  ground  or  cause  to  boast;  but  the  way  that  these  men  speak  of,  i.  e.,  that 
 we  are  justified  by  our  sincere  obedience,  makes  way  for  boasting.  "  Being  justified  by 
 his  grace,  through  the  redemption  that  is  in  Christ  Jesus.  Whom  God  hath  set  forth,  &c. 
 To  declare  his  righteousness,  that  God  might  be  just,  and  the  justifier  of  him  that  be- 
 lieveth  in  Jesus,"  Rom.  iii.  2i — 26.  That  he  may  appear  just,  or  that  we  may  know 
 the  purity,  justice,  and  holiness  of  his  nature ;  that  no  righteousness,  but  that  which  is 
 perfect,  can  justify  us  before  him.  AVhere  is  boasting  then  ?  It  is  excluded.  By  what 
 law  ?     Of  works  ?     Nay,  but  by  the  law  of  faith. 
 
 If  it  be  by  grace  we  are  justified,  it  is  not  of  works,  any  kind  or  sort  of  works  whatso- 
 ever, either  wrought  in  us  or  done  by  us,  either  to  the  law  or  Gospel ;  But  it  is  of 
 grace,  &c.  "  And  if  it  be  grace,  then  it  is  not  of  works,  otherwise  grace  is  no  more 
 grace  ;  but  if  it  be  of  works,  then  it  is  no  more  of  grace,  otherwise  work  is  no  more 
 work,"  Rom.  xi.  6.  There  is  no  mixing  God's  grace  and  our  works  together ;  for  one 
 of  these  will  destroy  the  other,  it  must  be  by  works  alone,  or  by  grace  alone ;  by  Christ's 
 righteousness  only,  without  ours,  or  else  by  our  righteousness  alone,  without  his,  and  then 
 we  may  glory  in  ourselves,  and  not  in  our  Lord  Jesus  Christ. 
 
 And  thus  these  bold  presumptuous,  or  high  and  lofty  mountains,  are  brought  down. 
 
 Alas !  Sirs,  the  law  of  perfect  obedience  remains  the  same  in  Christ's  hand,  as  firm  as 
 ever  ;  though  it  is  abrogated  as  a  covenant  of  work  ;  yet  it  abides  as  a  perfect  rule  of 
 obedience.  For  it  is  still  our  duty  to  love  God  with  all  our  hearts,  souls,  and  strength, 
 and  our  neighbour  as  ourselves ;  yea,  to  be  perfect  as  our  Father  in  heaven  is  perfect. 
 Though  this  perfection  we  have  only  in  Christ  to  justify  us  before  God  ;  yet  notwithstand- 
 A  third  sort  ^^g,  it  is  our  duty  to  press  after  it,  and  not  to  obey  sincerely  only, 
 of  persons  m.     There  is  anotlier  sort  of  presumptuous  sinners,  who  are  lifted  up 
 
 way  by  with  a  mighty  conceit  of  their  faith,  and  persuasion  that  they  are  in  Christ, 
 
 presumption,  jjefieve  and  doubt  not  of  their  salvation. 
 
 1.  Some  of  this  sort  are  they,  that  tell  you  they  believe  the  whole  revelation  of  God's 
 SVord  and  Gospel  of  Christ,  and  do  not  deny  one  truth  contained  therein,  such  is  the 
 assent  of  theii'  understanding. 
 
 2.  And  not  only  so,  but  they  conform  to  all  the  external  rules,  commands,  and  precepts 
 of  Jesus  Christ,  and  are  brouglit  into  a  visible  profession  of  religion,  and  so  walk  that  all 
 true  Christians  take  them  for  sincere  believers  ;  they  are  baptised,  break  bread,  give  to 
 the  poor,  &c. ;  of  this  sort  were  the  "  foolish  virgins,"  Matt.  sxv.  1 — 3  :  who  presumed 
 their  state  was  good,  but  had  not  one  dram  of  saving  grace  in  their  hearts,  but  only  bad 
 a  form  of  godliness  without  the  power  thereof ;  now  some  of  these  empty  professors  may 
 perhaps  be  more  confident  than  many  true  believers. 
 
 1.  Because  they  have  but  little  to  do  with  their  own  hearts,  but  labour  to  wash  clean 
 the  outside  of  the  cup  and  platter ;  or  keep  their  outward  conversation  as  spotless  as  they 
 can  ;  so  that  men  may  see  no  just  cause  to  suspect  them,  and  thus  they  go  on  and  doubt 
 not. 
 
 2.  Because  Satan  does  not  disturb  and  perplex  them  as  be  doth  sincere  Christians,  he 
 having  (as  a  curious  observer)  found  all  theii-  religion  is  but  in  show  or  appearance  only  ; 
 they  harbouring  the  love  of  the  world,  or  some  sin  or  another  in  their  hearts. 
 
BOOK  I.]  EVERY  VALLEY  SHALL  BE  FILLED.  97 
 
 3.  Because  perhaps  good  men,  nay,  pious  ministers,  take  them  for  sincere  Christians  ; 
 nay,  may  be,  a  whole  congregation  ;  and  tliis  tends  to  deceive  them,  and  make  them  con- 
 clude all  is  well,  when  indeed  Satan  hath  them  in  his  chains. 
 
 4.  They  never  look  to  God  for  converting  gi-ace  (as  great  sinners  are  forced  to  do, 
 when  awakened)  because  they  think  they  are  renewed  already,  and  thus  they  are  lifted  up, 
 or  exalted,  like  hills  and  mountains,  wliich  Christ  in  due  time,  will  one  way  or  another 
 bring  low  ;  as  those  under  despair  are  like  vallies  who  shall  be  exalted,  though  the  work 
 is  difficult  on  either  hand,  i.e.,  it  is  as  hard  to  fill  up  vallies,  as  it  is  to  level  hills  and  moun- 
 tains. 
 
 Pray  note,  that  either  ignorance  of  God's  nature  and  of  his  law,  or  the  Jf''pr'e^um'  - 
 ignorance  of  the  Gospel,  and  the  design  of  God  therein,  or  else  ignorance  of  tion  in  men. 
 the  state  men  are  in,  are  the  causes  of  presumption  ;  together  with  self-love,  and  that 
 good  opinion  men  are  too  apt  to  have  of  themselves. 
 
 Therefore  (as  one  well  observes)  "  a  faithless  confidence,  a  fond  credulous  presumption, 
 ariseth  from  a  groimdless  over-easy  persuasion  of  tlie  mercy  of  God  towards  us."  To 
 which  I  might  add,  also  it  riseth  from  mistaken  apprehension  about  the  death  of  Christ, 
 and  the  extent  thereof;  and  from  ignorance  of  the  nature  of  true  faith  and  regeneration. 
 Sirs,  if  it  be  a  difficult  thing  ;  nay,  impossible  for  us  to  pursuade  a  profane  person,  to  be- 
 lieve his  state  is  bad,  how  much  harder  and  more  impossible  is  it  to  persuade  a  Pharisee, 
 or  a  zealous  professor,  and  self-righteous,  and  a  self-deceived  man  or  woman,  to  believe 
 that  their  condition  and  state  is  as  bad,  if  not  worse  ? 
 
 But  to  proceed  a  little  further,  to  open  the  nature  of  presumption,  and  to  bring  these 
 hills  and  mountains  down,  if  Christ  will  put  his  hand  to  it. 
 
 1.  Presumption  in  most  persons  is,  I  say,  no  more  than  a  strong  fancy  or  '^^^'^  nature 
 vain  imagination,  that  carries  them  away  into  a  belief  of  the  goodness  of  their  lion  open- 
 present  condition,  without  any  true  ground  thereof     They  assure  themselves  '"^'  ~" 
 
 of  that  which  they  possess  not,  nor  God  ever  gave  to  them,  crj'ing,  peace,  peace  ;  when 
 God  hath  not  spoken  peace  to  them  in  such  a  state. 
 
 2.  They  do  not  rightly  distinguish  between  the  working  of  conscience,  and  Wemustdis- 
 
 1       Ai     ■  11  -1  11-1^  1  111    tiuguish  be- 
 
 natural  afflctions  towards  that  good  propounded  m  the  Gos;.  el,  and  tlie  real  tween  tue 
 and  efficacious  actings  of  faith  in  Christ,  in  order  to  the  obtaining  of  it ;  they  natm'"i" cou- 
 may  find  some  sense  of  sin,  and  the  dangerous  consequents  of  it,  but  the  pro-  science  and 
 mises  are  misapplied. 
 
 3.  They  catch  at  the  promises  with  a  presumptuous  faith  in  their  own  sense,  ^resume's"*' 
 like  as  did  the  Jews  in  another  case  ;  we  have  "  Abraham  to  our  father,"  John  does  but 
 viii.    39 ;    not   considering  that   the  promise   ran   to  the   spiritual  seed  of  promises. 
 Abraham  only.    Thus  they  cry  we  are  God's  elect,  I  beheve  Christ  died  for  me, 
 concluding  that  faith  is  nothing  but  a  confident  persuasion  that  they  are  elected,  and  that 
 Christ  died  for  them ;  Jews  should  have  counted  from  their  having  Christ,  they  were 
 AbraJiam's  seed,  and  not  his  seed  because  by  natural  generation  they  proceeded  from  his 
 loins ;  so  these  persons  do  not  regard  the  effects  and  nature  of  true  faith,  uor  the  fruits 
 and  effects  of  God's  "  everlasting  love,"  Jer.  xxxi.  3;  election,  nor  of  the  death  of  Jesus 
 
 Christ.  One  that 
 
 4.  Presumption  in  these  persons  fastens  on  some  promises  only,  and  little,  on^y'for' " 
 or  not  at  all  on  others,  viz.,  the  promises,  and  privileges  of  pardon  of  sin  some  purti- 
 and  justification,  and  freedom  from  condemnation,  and  eternal  life.     But  mind  mis'es.'"°" 
 not,  (or  very  little)  the  promises  of  "  A  new  heart,  a  new  spirit,  grace,  and  sanctifica- 
 tion,"  Ezek.  xxxvi.  25 — 27.  Now  it  is  much  if  the  pressing  of  such  promises  be  not  called 
 by  them  a  legal  doctrine. 
 
 5.  Presumption  in  them,  is  so  strong  and  so  sweet,  that  it  gives  them  no  fe'"to°apre- 
 taste  of  the  bitterness  of  sin,  as  true  faith  alivays  doth;  true  faith  makes  sin  sumptuuua 
 bitter  to  the  soul,  and  causeth  us  to  loath,  and  abhor  ourselves  in  the  sight  of  *"""^"■• 
 God  ;  thus  did  Job,  (Job  xlii.  5),  and  thus  did  Isaiah  (Isa.  vi.  5),  and  holy  Paul,  (Rom.  vii. 
 lb,  24) ;  and  thus  God  saith  shall  all  do  when  he  hath  taken  hold  of  them.  "  And  then 
 ye  shall  remember  your  own  evil  ways,  and  your  doings  that  were  not  good,  and  you  shall 
 loath  yourselves,"  Ezek.  xx.  41.  And  again  he  saith,  "  That  thou  maj'est  remember,  and 
 be  confounded,  and  never  open  thy  mouth  any  more,  because  of  thy  shame,  when  I  am 
 pacified  towards  thee,  for  all  that  thou  hast  done,  saith  the  Lord,"  Ezek.  xvi.  63. 
 This  all  those  do  who  have  true  faith  ;  because  of  tiie  nature  of  sin  as  it  is  against  God. 
 Shall  we  not  bewail  ourselves  for  our  sins,  because  Christ  hath  borne  it,  borne  the  guilt  and 
 Weight  thereof,  for  us  ?  Yes,  they  do  it  the  more  upon  that  account,  "  They  shall  look  up 
 
28  EVKRT    VALLIiY    SHALL    BE   FILLKD.  [bOOK    I. 
 
 unto  him  whom  they  have  pierced,  and  shall  mourn,  and  be  in  bitterness  because  of  him," 
 Zech.  X.  12,  considering  what  sorrow  he  underwent.  But  these  presumers  and  self-con- 
 fident persons,  look  upon  sin  as  a  small  thing,  and  speak  slightingly  of  repentance,  though 
 it  was  the  first  doctrine  John  preached.  Matt.  iii.  1,  and  the  first  that  our  Saviour  preached, 
 Matt.  iv.  17,  and  the  first  doctrine  that  St.  Peter  preached  upon  his  receiving  that  great 
 measure  of  the  Spirit,  Acts  ii.  37.  But  alas  these  seem  above  repentance  ;  "  They  are 
 rich,  and  increased  in  goods,  and  have  need  of  nothing,  and  know  not  that  they  are 
 wretched,  miserable,  poor,  blind,  and  naked  ;"  Laodicean-like,  Eev.  iii.  17. 
 
 6.  Such  who  have  this  presumptuous  confidence,  are  chiefly  set  upon  comfort  ;  they  are 
 
 for  cordials,  when  indeed  corrosives  are  more  proper  for  them  ;  they  cry  up  the 
 A  person  free  grace  of  God  in  justification,  and  pardon,  more  than  the  free  grace  of 
 by™resumpr  ^*"^  ^  regeneration,  faith,  and  new  obedience  ;  whereas  the  former  more  refers 
 tion  is  most  to  our  good,  to  our  happiness,  and  to  our  title  to  heaven  ;  they  are  wonder- 
 fully affected  with  such  things,  but  the  latter  refers  more  directly  to  the  glory 
 of  God.  True,  the  glory  of  God  is  wonderfully  raised  by  Jesus  Christ  in  our 
 free  and  eternal  justification,  but  in  regeneration,  holiness,  and  new  obedience,  we  by  the 
 Spirit  show  forth  the  praises  of  his  glory  ;  and  hereby  we  bear  his  Likeness,  and  magnify 
 the  nature  of  grace,  and  bring  forth  the  fruits  of  the  Spirit.  "  Hereby  is  my  Father  glorified, 
 that  you  bring  forth  much  fruit,"  John  xv.  8.  "  This  people  have  I  formed  for  myself,  they 
 shall  show  forth  my  praise,"  Isa.  xliii.  21.  And  this  it  appears  is  the  end  of  God  in 
 creating  us  anew  in  Christ  Jesus  ;  nay,  to  this  end  were  we  chosen,  "that  we  might  be  holy," 
 Tit.  ii.  14.     And  to  this  end  we  were  also  redeemed. 
 
 These  people  think  that  the  riches  of  free  grace  appears  only  in  justification,  or  at  least- 
 wise they  are  most  afl'ected  with  that  ;  but  see  what  Paul  saith,  "  And  the  grace  of  our 
 Lord  was  exceeding  abundant  with  faith  and  love,"  1  Tim  i.  14.  Our  vocation  and  sancti- 
 fication,  our  faith  and  love,  doth  abundantly  set  forth  the  free  grace  of  God;  and  this  all  true 
 behevers  as  much  admire,  which  these  persons  take  but  little  notice  of. 
 
 7.  Presumption  is  easy ;  it  is  no  hard  thing  to  presume  on  the  mercy  of  God,  and  on 
 That  pre-  the  death  and  merits  of  Christ ;  Satan  will  help  them  here,  and  not  any  ways 
 is  easy'.""       hinder  them  ;  but  to  believe  truly  in  Christ,  this  is  a  hard  and  ditficult  thing. 
 
 Satan  labours  to  oppose  us  in  resting  in  a  right  manner  on  Jesus  Christ ;  faith 
 is  not  easily  had  ;  no,  but  after  much  crying  to  God,  and  beating  down  a  man's  own  self; 
 no  man  believes,  but  self  dies ;  sinful  self,  and  religious  self  also.  Faith  is  the  death  of 
 sin,  the  death  of  the  old  man ;  but  sin  and  self  too,  live  in  a  presumptuous  person. 
 Unbelief  is  contrary  to  faith,  and  makes  head  against  it ;  despair  is  contrary  to  faith,  and 
 makes  head  against  it ;  and  also  presumption  is  contrary  to  faitii,  and  makes  head  against  it. 
 Sin  is  opposite  to  faith,  and  a  man's  own  legal  heart  is  opposite  to  faith,  and  self  is 
 opposite  to  it,  and  Satan  is  the  grand  enemy  to  it ;  therefore  it  is  no  easy  thing  to  believe. 
 
 8.  Such  who  are  carried  away  with  this  presumptuous  confidence  are  commonly  very 
 Apresurop-  negligent  in  the  use  of  the  means  God  directs  unto,  in  order  to  the  obtaining  of 
 ncr"ittic"in  ^^'^'"&  faith,  as  prayer,  hearing  of  the  word,  &c.  They  are  httle  concerned 
 prayer  or  about  praying,  they  do  not  say.  Lord,  I  beheve,  help  thou  my  unbehef.  Mark 
 other  daties.  ^  ^4.     Alas,  they  have  no   doubts,  no  unbelief;  that  faith  that  is  attended 
 
 with  godly  fear  or  douhtings,  it  may  be  contemned  by  them,  but  if  there  are  no 
 true  believers  but  such  who  have  a  full  persuasion,  or  full  assurance  that  Christ  is  theirs, 
 then  there  is  no  little,  or  small  faith,  nor  any  weak  believers,  no  babes  in  Christ,  Matt, 
 vi.  30,  Heh.  v.  12.  Nor  indeed  can  there  be  any  further  growth  m  faith.  What  is  a 
 higher  degree  of  faith  then  a  full  assurance  ?  Moreover,  to  press  the  duties  of  religion  upon 
 men's  consciences,  is  a  very  unpleasant  doctrine  with  these  men. 
 
 9.  Such  who  have  this  presumptuous  confidence,  talk  much  of  what  Christ  has  done 
 A  presump-  for  them,  but  very  httle  of  what  he  hath  wrought,  and  done  in  them.  A  true 
 more  affected  helieveris  as  much  affected  with  the  work  of  the  Holy  Spirit,  in  renewing  him, 
 ri"'Th^'  as  with  the  love  of  the  Father  in  electing  him,  or  as  with  the  love  of  the  Son  in 
 done  for  iiim  redeeming  him.  For  there  is  equal  love  and  grace  in  all  the  three  Persons  of 
 hM° wrought  *''^  hlessed  Trinity ;  nor  indeed  can  we  know  that  we  were  elected  by  the 
 in  him.  Father,  and  redeemed  by  the  Son,  until  we  are  efl'ectuaUy  called,  and  renewed 
 by  the  Holy  Spirit.  Therefore  they  love,  adore,  and  admire  the  grace  and  goodness  of 
 the  Holy  Ghost,  without  whose  divine  operations  the  death  of  Christ  is  not,  cannot  be  made 
 effectual  or  efficacious  to  them.  It  is  Christ  in  us  the  hope  of  glory.  Col.  i.  27.  To 
 depend  upon  Christ  for  life  and  salvation  by  his  righteousness,  and  yet  never  feel,  nor  ex- 
 perience the  effects  of  his  death,  is  but  a  bold  piece  of  presumption. 
 
BOOK  I.]  F.VERT   VaLLET   SHALL   BE  FILLEP.  29 
 
 .10.  Faith  is  grouniled  upon  the  promises  of  God  by  the  Spirit  rightly  applied  to  a  proper 
 subject ;  a  lost,  undone,  a  sick,  and  wounded  sinner  :  not  only  lost  in  himself,  ^  presum 
 but  absolutely  lost  in  the  first  Adam,  and  a  child  of  wrath,  even  as  others,  t"""'  pi-rson 
 Presumptuous  sinners  have  no  such  promise  by  the  Spirit  applied  to  them, and  righuyappiy 
 perhaps  think  their  state  was  as  good  before  their  pretended  calling,  as  after,  "^c  promises, 
 though  they  did  not  know  it,  and  never  were  indeed  children  of  wrath  in  their  conceit, 
 though  the  Holy  Ghost  asserts  the  direct  contrary,  Eph.  ii.  3. 
 
 11.  Those  who  are  carried  away  with  a  presumptuous  confidence,  do  not  love  to  be  tried 
 by  the  marks,  and  characters  of  true  faith  ;  no,  they  cannot  endure  such  a  doctrine  a  prcsum- 
 that  comes  so  close  to  their  consciences;  though  this  was  Christ's  doctrine.    "A  p'oo"*  per- 
 good  tree  brings  forth  good  fruit,"  Matt.  vii.  17.    And  Paul's  doctrine,  "  They  to  be  tried 
 that  are  after  the  Spirit  mind  the  things  of  the  Spirit,"  Rom.  viii.  5.     "If  any  grac'l"'  °^ 
 man  be  in  Christ,  he  is  a  new  creature,"  2  Cor.  v.  17.  "  They  that  are  Christ's  have  crucified 
 the  flesh,  with  the  afl'ections  and  lusts,"  Gal.  v.  24.   And  this  was  James's  doctrine,  "  Shew 
 me  thy  faith  without  thy  works,  I  will  shew  thee  my  faith  by  my  works,"  Jam.  ii.  18. 
 And  this  also  was  John's  doctrine,  "  We  know  that  we  are  passed  from  death  to  life,  because 
 we  love  the  brethren,"  1  John  iii.  14.     Moreover,  how  often  are  we  required  to  try  our 
 selves,  prove  our  selves,  and  to  examine  our  own  selves  ?  Now  which  way  can  we  do  this, 
 if  all  signs  or  marks  of  a  true  behever  must  be  decried,  and  by  no  means  regarded? 
 
 Fourthly,  There  are  another  sort  of  presumptuous  sinners,  who,  like  hills  and  mountains, 
 Christ  will  bring  low,  and  they  are  such  who  glory  that  they  are  true  to  the  ^^^^ 
 church,  and  abide  in  that  religion  in  which  they  were  born,  and  in  which  their  testants  like 
 forefathers  walked,  who  are  zealous  perhaps  for  such  rites,  ceremonies,  or  modes  mounuilis 
 of  worship  that  are  nowhere  found  in  God's  word,  nor  were  indeed  instituted  ''*^"'''  ^'^^  * 
 by  Jesus  Christ.  S^rS-"" 
 
 Not  but  that  there  are  many  good  Christians  amongst  this  sort ;  but  0  the  '*'"'•''=• 
 vain  confidence  of  the  most  of  them  ;  they  believe  in  God  the  Father,  and  in  Jesus  Christ 
 his  only-begotton  Son,  and  in  the  Holy  Ghost;  this  is  very  good,  were  theii-  faith  the 
 faith  of  God's  elect.  Nay,  more,  they  in  their  baptism  are  (they  say)  made  the  ciiddren 
 of  God,  members  of  Christ,  and  inheritors  of  the  kingdom  of  heaven  ;  and  beino-  then  fas 
 they  are  taught  to  believe)  regenerated  and  born  again,  they  presume  they  shall  be  saved, 
 though  never  brought  indeed  under  a  real  change,  but  live  in  sin,  serve  sin,  and  the  devil,  and 
 hate  all  such  who  are  truly  religious  ;  they  are  Protestants,  they  say,  and  good  Christians, 
 yet  many  of  them  are  guilty  of  all  gross  immorahties  ;  and  yet  presume  through  God's  mercy 
 and  the  death  of  Christ,  by  saying  their  prayers,  and  coming  to  church,  they  shall  be  saved. 
 But  the  time  wiU  come  when  Christ  wiU  bring  down  these  mountains,  and  remove  all  these 
 stumbling-blocks  out  of  the  way  of  these  sinners,  and  all  others  I  have  mentioned. 
 
 APPLICATION. 
 
 This  may  serve  to  awaken  all  sorts  of  persons  to  consider  what  a  state  and  tion.  '^^^  ""' 
 condition  they  are  in  ;  and  to  take  heed  their  hope  at  last  prove  not  as  the  spiders'  web. 
 
 2.  Moreover,  it  may  inform  us  what  a  subtle  devil  we  have  to  do  with ;  0  how  many  ways 
 hath  he  to  deceive  and  eternally  ruin  poor  sinners  ;  some  by  their  despairing  of  God's 
 mercy  in  Christ,  and  others  by  a  vain  and  faithless  confidence  that  their  state  is  good,  when 
 it  is  very  bad  and  dangerous. 
 
 a.  It  may  also  serve  to  stir  up  all  true  Christians  to  praise  the  blessed  God,  who  hath 
 helped  them  over  all  these  stumbling-blocks,  and  hath  made  their  way  smooth  and  plam 
 before  them. 
 
 4.  It  may  likewise  be  a  caution  to  all  to  take  heed  what  principles  they  do  embrace, 
 and  to  pray  they  may  not  swerve  to  the  right  hand  nor  the  left ;  it  also  shows  what  a 
 blessed  thing  it  is  to  be  found  in  the  true  apostolical  doctrine,  and  to  have  true  faith  and 
 a  holy  life. 
 
 5.  Happy  are  they  who  sit  under  a  clear  gospel  ministry,  and  understand  how  Christ 
 doth  fill  up,  or  exalt  every  valley  and  bring  low  every  mountain  and  hill ;  makino-  the  crooked 
 straight,  and  rough  ways  smooth  ;  so  that  the  glory  of  the  Lord  may  be  revealed. 
 
 6.  Know  assuredly  that  the  levelling  of  mountains,  is  the  raising  up  of  valleys  ;  and 
 that  when  man  is  abased,  God's  free  grace,  and  the  believing  soul  is  exalted. 
 
 7.  Also,  when  all  mountains,  all  obstructions  are  finally  removed  out  of  the  way  of 
 believers,  then  they  shall  arrive  to  a  perfect  state,  and  be  glorified  ;  which  will  not. be  ef- 
 fected in  this  life ;  for  we  shall  meet  with  some  obstructions  from  within  and  from  without, 
 whilst  we  are  in  this  body. 
 
30  THE    GLOEY    OF   THE    LORD   REVEALED.  [doOK  I. 
 
 SEHMON    V. 
 
 And  the  glory  of  the  Lord  shall  he  revealed. — Isa.  xl.  5. 
 
 DocT.  That  the  grand  design  of  Christ  coming  unto  this  world,  and  in  exalting  every 
 valley,  and  in  bringing  low  every  hill  and  mountain,  and  making  that  which  was  crooked 
 straight,  and  rough  ways  smooth,  was  to  discover,  reveal,  or  manifest  the  glory  of  the  Lord. 
 
 My  brethren,  in  my  opening  of  these  words,  I  showed  you  what  I  understood  by  the 
 revelation  of  the  glory  of  the  Lord. 
 
 I  shall  now  insist  a  little  further  upon  the  opening  of  it.  And  the  glory  of  the  Lord 
 shall  be  revealed,  and  all  fiesh  shall  see  it :  the  design  of  Christ  in  his  filling  every  valley, 
 and  in  bringing  low  every  mountain  and  hill,  it  was  to  reveal  the  glory  of  Jehovah  ; 
 
 1.  In  all  his  blessed  attributes. 
 
 2.  The  glory  of  all  the  three  sacred  Persons  in  the  blessed  Trinity. 
 
 3.  I  shall  speak  to  both  these,  and  briefly  apply  it,  and  so  conclude  with  this  metaphori- 
 
 cal text.  The  great  God  designed  from  eternity  to  magnify  his  glory,  in  per- 
 '?ti  '^'"^  mitting  the  fall  of  man,  and  in  bringing  in  a  Saviour,  but  it  was  never  so  fully 
 dom  of  God  and  clearly  revealed,  until  Jesus  Christ  came,  and  removed  all  those  mountains 
 Chrisrsun-''^  of  difficulties,  and  takes  all  stumbling-blocks  out  of  his  and  our  way.  I  say, 
 dertakings.      the  Supreme  end  of  God  in  the  contriving  of  our  salvation,  was  chiefly  and 
 
 principally  his  own  glory.  1.  In  all  the  perfections  of  iiis  nature,  and  more 
 particularly  the  glory  of  his  wisdom.  2.  The  subordinate  end  was  the  recovery  of  lost 
 sinners,  and  the  overthrow  of  Satan  and  his  kingdom.  The  glory  of  God's  wisdom  is  re- 
 vealed in  his  works  of  creation  and  providence:  "  The  heavens  declare  the  glory  of  the 
 Lord,"  Psal.  xix.  1.  but  not  so  conspicuously,  not  so  in  every  one  of  his  attributes,  nor  so 
 resplendently  in  any  of  them,  as  in  the  work  of  redemption  is  revealed,  and  wrought  out 
 by  our  Lord  Jesus  Christ.     And, 
 
 I.  The  misery  of  fallen  man  was  great,  and  mercy  pities  him,  and  was  ready  to  restore 
 liim  ;  but  justice,  hke  a  high  mountain  interposed,  and  requires  satisfaction  ;  and  whatso- 
 ever p'ea  mercy  had,  justice  had  every  way  as  great.  Mercy  might  say,  shall  such  an 
 excellent  creature  as  man  was,  who  was  created  in  the  image  of  God,  be  lost,  and  mercy 
 and  divine  goodness  in  God  be  veiled  and  eclipsed  ?  Justice  might  say,  shall  not  such 
 guilty  criminals  be  punished,  and  shall  not  God  be  just  ?  Shall  holiness  and  justice  be 
 vailed  and  eclipsed,  and  lose  their  glory  ?  Now  divine  wisdom  is  manifested,  in  finding 
 out  a  way  to  reconcile  infinite  mercy  and  infinite  justice,  that  they  miglit  meet  in  sweet 
 harmony,  and  the  glory  of  both  be  equally  magnified.  Divine  goodness  and  mercy  is 
 exalted  to  the  wonder  of  men  and  angels,  for  the  divine  justice  receives  double  for  all 
 the  injury  the  sin  of  man  hath  done  to  it ;  considering  the  worth  and  dignity  of  the  person 
 that  wisdom  found  out  to  bear  our  sin,  and  pay  our  debts. 
 
 II.  The  wisdom  of  God  is  revealed  in  and  by  Christ  in  an  astonishing  manner,  in  taking 
 occasion  from  the  sin  of  man,  to  bring  so  great  glory  to  God  ;  sin  it  is  true,  in  its  own 
 nature,  hath  no  tendency  to  the  glory  of  God,  but  is  most  hateful  to  him,  and  the  great- 
 est dishonour  is  thereby  done  to  him  imaginable  ;  but  0  see  the  wisdom  of  God.  God 
 can  bring  good  out  of  sin  and  the  fall,  the  highest  glory  to  his  name  :  he  therefore  per- 
 mitted man  to  fall, 
 
 III.  That  we  might  see  the  glory  of  God's  wisdom,  in  restoring  of  poor  sinners,  and  his 
 mercy,  which  was  hid  before,  (there  being  no  proper  object  that  the  sovereignty  of  God 
 was  resolved  to  let  it  towards)  until  Ms  wisdom  sufiered  man  to  fall  under  misery  to  a 
 lamentable  degree. 
 
 My  brethren,  the  lower  man  was  fallen,  the  higher  is  wisdom  and  divine  goodness 
 exalted,  in  raising  of  him  up  again.  "  God's  wisdom  is  seen  (saith  a  worthy  writer)  in 
 Mr.  Char.  bringing  good  to  the  creature  out  of  sin ;  he  hath  ordered  sin  to  such  an  end  as 
 Auributes.  ^  ^^^  never  dreamed  of,  and  the  devils  never  imagined,  and  sin  in  its  own  nature 
 !'■  '^s-  could  never  attain  ;  sin  in  its  own  nature  tends  to  no  good,  but  that  of  punish- 
 
 ment, it  hath  no  relation  to  the  creature's  good  in  itself,  but  to  his  mischief;  but  God  by  an 
 act  of  infiunite  wisdom,  brings  good  out  of  it  to  the  creature,  as  well  as  glory  to  his  own 
 name  ;  contrary  to  the  nature  of  the  crime,  the  intention  of  the  criminal,  and  design  of 
 the  tempter.  God  wiUed  sin,  that  is,  he  willed  to  permit  it,  that  he  might  communicate 
 himself  to  the  creature  in  the  most  excellent  manner.  He  willed  the  permission  of  sin 
 as  an  occasion  to  bring  forth  the  mystery  of  the  incarnation  and  passion  of  our  Saviour ; 
 
BOOK  I.]  THK  GLOUT  OF  THE  LORD  REVEALED.  31 
 
 as  he  permitted  tlie  sin  of  Joseph's  brethren,  that  he  might  use  their  evil  to  a  good  end. 
 Because  of  his  hoHness  ;-=— he  never  willed  sin  as  an  end,  but  in  regard  of  his  wisdom,  he 
 willed  to  permit  it  as  a  means  and  occasion.  And  thus  to  draw  good  out  of  those  things 
 which  are  in  their  own  nature  contrary  to  good,  is  the  highest  act  of  wisdom. 
 
 And  thus,  my  brethren,  from  the  occasion  of  sin,  God  brings  the  greatest  glory  to  liim- 
 self,  and  the  higlicst  good  to  lost  creatures,  that  ever  any  were  blessed  with. 
 
 Some  measures  of  wisdom  were  given  out  in  creation  and  providence,  but  the  infinite 
 treasures  of  it  are  opened  in  redemption,  or  revealed  in  Jesus  Christ ;  and  hence  he  is 
 called  "  the  wisdom  of  God,"  and  the  gospel  is  called  the  wisdom  of  God,  yea,  "  the  hidden 
 wisdom,"  1  Cor.  i.  24  ;  that  is  so  called,  because  it  reveals  God's  glorious  wisdom  that 
 was  long  hid  as  to  its  clearest  discovery. 
 
 IV.  The  wisdom  of  God  is  revealed  in  and  by  Christ,  or  in  that  glorious  contrivance 
 of  his  in  the  after  disappointment  and  overthrow  of  the  design,  and  work  of  the  devil,  iu 
 drawing  man  into  sin  to  his  undoing  ;  no  doubt  Satan  read  his  own  fall  in  the  first  pro- 
 mise, the  seed  of  the  woman  shall  break  the  serpent's  head,  though  he  know  not  what  seed 
 God  intended  thereby  ;  he  is  conquered  by  that  nature  he  had  cast  undern  Chamock 
 ■wi-ath  and  the  curse.  The  flesh  of  old  Adam  infected  us,  and  the  flesh  of  the  second 
 Adam  cures  us. 
 
 Secondly,  The  glory  of  the  divine  goodness,  love,  and  mercy,  is  revealed  in  and  by 
 Jesus  Christ. 
 
 1.  Mercy  and  goodness  was  the  spring  of  our  redemption  ;  it  was  that  which  stirred 
 up  wisdom  to  contrive  the  way,  that  goodness  and  mercy  might  flow  forth.         The  glory 
 
 2.  It  is  called  the  riches  of  mercy  and  goodness ;  God  who  is  rich  in  mercy.    ?ove',"nd' 
 
 3.  It  was  free  and  undeserved  goodness,  there  was  no  obligation  lay  on  goodness, 
 God  to  pity  fallen  man. 
 
 4.  It  was  sovereign  goodness,  why  should  God  show  his  love  and  mercy  to  falleii  man, 
 and  not  to  fallen  angels  ? 
 
 5.  It  is  infinite  and  incomprehensible  love,  mercy,  and  goodness  ;  what,  save  a  vile  rebel, 
 to  give  his  own  Son  !  could  God  show  a  greater  love  ?  certainly  no  greater  demonstration 
 of  love  and  goodness  could  be  manifested,  considering  who  the  Redeemer  is,  what  he 
 suffered,  and  for  whom,  and  what  we  are  delivered  from,  and  what  raised  unto,  by  this 
 blessed  Redeemer ;  it  was  greater  love  and  goodness  (saith  one)  than  was  for  a  time  mani- 
 fested to  Christ  himself;  "  God  so  loved  the  world,  that  he  gave  his  only-begotton  Son," 
 John  iii.  16. 
 
 I'hirdly,  The  glory  of  divine  justice  is  hereby  also  revealed,  in  that  man  is  not  raised 
 out  of  this  lapsed  state,  as  a  simple  act  of  love  and  mercy  ;  but  to  the  highest  exaltion  of 
 his  justice,  in  that  blessed  satisfaction  Christ  hath  made  by  his  active  and  passive  obe- 
 dience to  the  law  and  justice,  in  doing  and  suffermg  what  we  were  to  have  done  and 
 suft'ered.  Jlercy  might  plead,  if  man  be  ruined  for  ever,  the  creation  is  in  vain,  and  that 
 sweet  property  of  God's  nature,  divine  mercy  and  goodness,  for  ever  covered  and  remained 
 obscure  to  any  created  being.  Justice  miglit  plead,  if  man  be  not  sentenced,  the  law  is  iu 
 vain,  and  God  appears  not  just  nor  true,  in  his  threatening :  gi'ace  abets  mercy,  that  pity 
 might  be  showed,  yet  justice  will  be  injured  if  man  be  not  punished ;  now  in  Jesus 
 Christ  the  plea  of  justice  is  answered  in  punishing,  and  the  plea  , of  mercy  in  pardoning. 
 Justice  (saith  one)  shall  not  complain  for  want  of  punishment,  nor  mercy  want  in  pardon- 
 ing sins ;  the  love,  grace,  and  goodness  of  God  in  Christ,  is  to  the  honour  of  God's  truth 
 and  justice;  he  preserves  "the  righteousness  of  his  law,  and  the  counsel  of  his  mercy, 
 not  by  changing  the  sentence  against  sin,  but  the  person  ;  laying  that  upon  his  Son  as  our 
 Surety,  which  by  the  rigour  of  the  law  we  were  to  endure  in  our  own  persons  ;  whereby 
 God  appears  just,  and  justice  is  satisfied  with  the  punishment  due  to  the  sinner,  and  mercy 
 is  satisfied  with  the  merit  due  to  our  Saviour,  and  the  truth  of  Ciod  preserved  in  the 
 execution  of  the  sentence  pronounced." 
 
 Fourthly,  The  glory  of  divine  power  is  also  revealed  in  and  by  Jesus  Christ,  Glorious 
 who  is  called  "  the  power  of  God,  and  the  arm  of  the  Lord,"  1  Cor.  i.  24,  veaied. 
 Isaiah  liii.  1. 
 
 1.  "  In  that  all  the  divine  attributes  are  united,  and  meet  in  sweet  hannony,  in  and 
 by  the  Lord  Jesus,  and  thus  God  is  said  to  be  made  strong,  by  the  man  of  his  right  hand  ;" 
 not  that  Christ  added  any  strength  to  the  essential  power  of  God  ;  no,  that  could  not  be ; 
 but  hereby  he  exerts  or  puts  forth  his  united  and  wonderful  power. 
 
 2.  His  power  is  revealed  in  the  incarnation  of  Jesus  Christ,  who  was  born  without  sin, 
 and  yet  partook  of  our  nature  ;  he  did  not  take  the  person  of  any  man  into  union  with 
 his  own  divine  person,  but  the  nature  of  man. 
 
32  THE  GLORY  OF  THE  LOET>  REVEALED.  [bOOK  I. 
 
 3.  His  power  is  revealed  in  bis  divesting,  and  utterly  destroying  the  power  of  Satan, 
 and  the  power  of  sin,  both  for  us  and  in  us. 
 
 4.  In  his  vanquishing  of  death  by  the  death  of  his  own  Son,  that  "  through  death  he 
 might  destroy  him  that  had  the  power  of  death,  and  deliver  them  who  through  fear  of 
 death  were  all  their  life-time  subject  to  bondage,"  Heb.  ii.  14.  15. 
 
 5.  His  power  is  revealed  in  his  bringing  low  and  removing  of  all  those  mountains  of 
 difficulty  and  stumbling-blocks  that  were  in  the  way  of  God's  being  reconciled  unto  iis. 
 
 6.  In  his  quickening  of  all  his  elect  "  who  were  dead  in  sins  and  trespasses,"  Ephes. 
 ii.  1 ;  and  in  preserving  grace  in  them,  which  though  it  be  hut  as  a  small  spark  of  fire, 
 yet  no  enemies  within,  nor  devils  without,  can  finally  quench  or  extinguish  it ;  and  in 
 raisincf  those  who  are  fallen  so  low,  to  a  higher,  and  more  firm  state,  and  to  greater  glory 
 and  happiness  than  man  had  before  he  fell.  These  things  are  ascribed  to  God's  almighty 
 power,  i!  Thess.  i.  11,  Eph.  i.  19,  Isa.  xii.  1. 
 
 7.  And  in  raising  the  dead  at  the  last  day. 
 
 „.   .  Fifthly,  The  glory  of  the  holiness  ol  the  Lord  is  revealed  in  our  Lord  Jesus 
 
 holiness  Christ. 
 
 revealed.  j^  jg^  judgment,  no  punishment  which  God  ever  brought  on  the  wicked 
 
 in  this  world,  no,  not  that  burning  wrath  in  the  consciences  of  any,  nor  the  torments  and 
 groans  of  the  damned  in  hell,  discovereth  the  glory  of  divine  holiness,  like  that  marred 
 countenance,  bloody  agony,  bleeding  sides,  and  dying  groans  of  the  blessed  Jesus,  con- 
 sidering who  he  was,  or  the  dignity  of  his  person,  the  eternal  Son  of  God,  or  the  only- 
 begotten  of  the  Father. 
 
 2.  The  gloi-y  of  hoUness  is  revealed  in  God's  infinite  hatred  of  sin,  not  only  in  punish- 
 ing of  his  Son  standing  in  our  law-place,  but  in  his  justifying  of  us  by  the  righteousness 
 of  him  who  "  is  God  over  all,  blessed  for  evermore,"  Rom.  ix.  5.  By  a  righteousness  far 
 exceeding  that  of  Adam's  in  innoceney,  or  that  the  holy  angels ;  for  Adam's  holiness  and 
 righteousness  was  but  the  righteousness  of  a  mere  creature,  and  so  is  the  holiness  and 
 righteousness  of  angels,  is  the  righteousness  of  mere  creatures  ;  but  this  of  God-man. 
 
 3.  In  his  glorious  design  in  sending  of  Jesus  Christ  to  redeem  us,  which  was  not  only 
 to  satisfy  justice,  and  magnify  mercy,  but  it  was  also  to  exalt  his  infinite  holiness,  in  purg- 
 ing away  both  the  guilt  and  filth  of  all  sin,  by  the  blood  of  his  own  Son.  The  same  grace 
 that  inclined  God  to  send  his  Son  to  die  for  us,  to  bear  our  sins,  hath  purchased  the  Holy 
 Spirit,  and  sends  it  to  us  to  renew  us,  and  to  live  in  us,  that  we  being  regenerated,  and 
 having  his  own  image  stamped  on  us,  might  be  capable  to  enjoy  communion  with  him  here, 
 and  eternally  hereafter  :  and  as  faith  apprehends  Jesus  Christ  to  our  justification  by  God's 
 ordination,  so  the  same  faith  purifies  our  liearts  through  the  Spirit  to  our  inherent  sanctifi- 
 cation  and  hoUness,  by  its  own  divine  operations. 
 
 4.  In  that  his  design  is  to  present  all  his  elect  at  last  in  Jesus  Christ,  absolutely  holy, 
 perfect,  and  without  spot  and  blemish,  Ephes.  v.  27. 
 
 The  glory  Sixthly.  The  glory  of  God's  sovereignty  and  dominion  over  his  creatures,  is 
 
 sovereign-      revealed  in  and  by  Jesus  Christ. 
 
 ty  revealed  1.  In  that  he  was  not  obliged  to  save  any  of  the  lost  sons  of  Adam,  by  any 
 in    e  Gospe   jjgggggjjy  arising  from  his  nature,  any  more  than  he  was  the  fallen  angels. 
 
 2.  In  that  he  did  not  send  his  Son  with  a  pui-pose  to  save  all  men,  but  only 
 such  whom  he  foreknew  and  predestinated,  and  gave  to  him  from  everlasting,  Rom.  viii. 
 29  ;  The  whole  gospel  is  but  a  declaration  of  his  sovereign  pleasure  concerning  Christ 
 and  his  elect,  in  him  ;  it  is  therefore  called,  the  mystery  of  his  will,  and  the  purpose  of  his 
 will ;  "  Who  hath  saved  us,  and  called  us  with  an  holy  calling,  not  according  to  our  works, 
 but  according  to  his  own  purpose  and  grace  given  us  in  Christ  Jesus  before  the  world 
 began,"  Eph.  i.  9 ;  2  Tim.  ii.  9;  Tit.  iii.  5. 
 
 And  thus  the  glory  of  the  Lord  is  revealed  in  respect  to  his  glorious  attributes  and  per- 
 fections of  his  nature. 
 
 Secondly,  I  shall  show  how  the  glory  of  God  is  revealed  in  the  gospel,  personally  con- 
 sidered ;  or  the  glory  of  all  the  three  Persons  of  the  ever-blessed  Trinity. 
 
 Pray  let  it  be  considered,  that  though  God  is  often  called  a  Father  in  the  Old  Testament, 
 yet  how  hard  is  it  without  the  help  of  the  gospel  to  find  out  where  he  is  so  called,  or 
 taken  in  distinction  from  the  Son  and  the  Holy  Spirit,  sith,  father  (as  many  di^^nes  ob- 
 ■  serve)  in  some  places  of  Scripture  respects  all  the  three  Persons  ;  and  hence  the  Jewish 
 Piabbins,  (who  allow  not  of  the  New  Testament)  manifestly  declare  their  ignorance  touch- 
 ing this  great  truth  of  the  Trinity,  though  it  may  in  part  be  imputed  to  that  judicial  blind- 
 ness they  are  left  imder,  yet  it  must  be  granted,  that  there  is  in  the  gospel  a  more  clear  and 
 
SEBU.  v.]  THE  GLORY  OF  THE  LORD  nKVEALED.  33 
 
 discovery  of  this  glorious  mystery,  then  there  is  in  tlie  law  or  Old  Testament.     0  how 
 plainly,  and  by  manifold  testimony,  is  this  borne  witness  unto  ! 
 
 1.  By  the  angels,  "  He  shall  be  great,  and  shall  be  called  the  Son  of  the  highest,"  Luke 
 L32. 
 
 2.  By  the  Father  himself  from  heaven,  "  And  lo,  a  voice  came  from  heaven,  saying, 
 this  is  my  beloved  Son,  in  whom  I  am  a-ell  pleased,'"  JIatt.  iii.  17.  St.  Peter  saith,  men- 
 tioning this  passage.  "  He  received  from  God  the  Father  honoiu-  and  glury,  when  there 
 came  such  a  voice  from  the  excellent  glory,  this  is  my  beloved  Son,  in  whom  I  am  well 
 pleased,''  ■>.  Pet.  i.  17. 
 
 3.  By  the  testimony  of  Christ  him?elf,  "  I  thank  thee,  0  Father;  even  so  Father 
 
 the  Father  sent  me the  Father  hath  not  left  me  alone  ;  I  and  my  Father  are  one," 
 
 Matt.  xi.  2.5.     It  is  observed,  he  calls  God  Father  near  an  hundred  times  in  the  gospeL 
 
 4.  By  the  testimony  of  the  Holy  Ghost,  in  and  by  the  apostles  ;  so  tliat  the  very 
 personality  of  the  Father  is  here  fully  revealed. 
 
 First,  the  glory  of  the  Father  is  hereby  revealed  ;  my  brethren,  the  Father  in 
 magnifying  his  Son,  did  not  design  to  vail  or  eclipse  his  own  glory,  but  to  q^^  ff,""^ " 
 magnify  it,  though  all  are  to  honour  the  Son,  as  they  honour  the  Father  ;  but  F.ither  re- 
 how  did  our  Lord  endeavour  to  the  utmost  to  glorify  the  Father.     "  My  doc-  Gospel. 
 tj'ine  is  not  mine,  but  the  Father's  that  sent  me,"     John  vi.  57.  "  As  the 
 
 living  Father  sent  me,  and  I  live  by  the  Father 1  honour  my  Father,"  John  xiv.  29. 
 
 "  I  have  glorified  thy  name,  0  holy  Father,"  John  xvii.,  kc. 
 
 6.  In  that  whatsoever  belief,  succour,  and  saving  benefit  we  receive,  all  primarily  is 
 ascribed  to  God  the  Father. 
 
 (1).     To  the  wisdom  of  the  Father,  in  contriving  the  way  of  oui-  redemption. 
 (2).     To  the  love,  mercy,  and  goodness  of  the  Father. 
 (3).     That  all  might  redound  to  the  gloiy  of  God  the  Father. 
 
 All  things  are  of  God,  who  hath  reconciled  us  to  himself  by  Jesus  Christ.  The  Father, 
 be  is  the  first  Person,  and  he  is  also  the  first  in  order,  in  all  the  divine  operations. 
 
 1.  The  Father  chose  Christ  to  be  our  Suiety  and  Saviour. 
 
 2.  He  accepted  of  him  in  our  stead. 
 
 3.  He  sent  him  into  the  world. 
 
 4.  He  anointed  him. 
 
 5.  He  upheld  him. 
 
 C.     He  raised  him  from  the  dead,  and  justified  him,  and  God  the  Fat  her  justifies  us  in  him. 
 
 7.  Our  union  is  of  the  Father;  "  Of  him  are  ye  in  Christ  Jesus,  who  of  God  is  made 
 unto  us,"  &c. — that  is,  God  the  Father. 
 
 Secondly,  The  glory  of  the  Son  our  blessed  Piedeemer,  is  also  herein  revealed,  and  all 
 3esh  shall  first  or  last  see  it. 
 
 1.  The  glory  of  his  person,  who  is  God  essential  with  the  Father  ;  "  I  and  my  Father  are 
 one."  He  thought  it  not  robbery  to  be  equal  with  God.  See  "  pearl  of  great  price,"Phil.  ii.6. 
 
 2.  His  glory  is  revealed  in  his  glorious  oflices,  which  indeed  He  executed  from  the  be- 
 ginning under  the  Old  Testament ;  but  the  nature  and  exercise  of  his  offices  never  were 
 so  fully  and  clearly  revealed,  as  in  the  gospel,  when  he  was  actually  anointed  and  pro- 
 claimed King,  Priest,  and  Prophet,  and  gave  forth  laws,  taught  his  people,  and  sufiered  for 
 their  sins.  The  „,„ry 
 
 3.  In  the  glory  of  his  works,  in  what  he  did  in  obedience  to  the  law,  and  of  Goi  the 
 in  those  wonderful  miracles  which  he  wrought ;  and  in  his  death,  glorious  re-  ed°ii'  the' " 
 surrection,  and  ascension  into  heaven.  Gospel. 
 
 4.  The  glory  of  Christ  is  revealed  in  respect  of  those  glorious  names  or  titles  that  are 
 given  to  Him,  and  in  resi>ect  had  to  what  he  is  made  of  God  unto  all  tliem  that  believe 
 on  him,  i.  e.,  to  them  indeed  he  is  all,  and  in  all.     J'or, 
 
 5.  Christ  is  all  with  God,  he  is  all  to  God,  and  he  is  all  from  God  ;  we  have  no  ac- 
 ceptance but  in  him,  we  only  come  to  God  by  him,  and  receive  aU  from  God  through 
 him ;  be  is  all  in  redemption,  all  in  satisfaction,  reconciliation,  justification,  union  and 
 communion,  and  in  regeneration  and  sanctification,  in  pardun,  peace,  and  in  all  glorifica- 
 tion. Christ  is  the  foundation  on  which  we  are  built,  the  fountain  in  which  we  are 
 washed,  the  bread  of  life  with  which  we  are  fed,  and  the  water  of  life  of  which  we  drink. 
 In  a  word,  he  is  our  life,  our  light,  our  strength  ;  he  is  made  every  thing  to  our  souls  that 
 we  need.  He  is  the  power  of  God  ;  Christ  is  the  great  repository  of  all  sacred  truth,  and 
 of  all  grace  ;  and  Christ  is  the  great  out-let  or  conduit-pipe  of  all  that  gi-ace  and  good- 
 ness we  receive  from  God  also.     Thus  is  the  glory  of  the  Son  of  God  revealed. 
 
34  THE    GLORY    or    THE    LORD   REVEALED.  [dOOK   t. 
 
 Lastly,  his  glory  is  revealed  in  that  great  victory  and  conquest  he  hath  obtained  over 
 all  his,  and  our  enemies. 
 
 The  glory  of         Thirdly,  The  glory  of  the  Holy  Ghost  is  hereby  also  revealed. 
 GhoS°i3  re-         •'■■     -^^  ^^^^^  manifestation  of  his  distinct  personality  from  the  Person  of  the 
 veaied  also.       Father  and  the  Son,  i.  e.,  that  he  is  an  eternal  divine,  existing  substance  or 
 essence  with  the  Father  and  the  Son,  or  an  intelligent  voluntary  divine  agent ; 
 he  knoweth,  worketh,  he  vs'illeth,  &c.,  and  therefore  an  intelligent  agent. 
 
 Now  his  being  a  distinct  Person  from  the  Father  and  the  Son,  and  yet  the  same  God  in 
 essence,  sets  forth  the  glory  of  the  Holy  Ghost. 
 
 1.  He  is  called  God. 
 
 2.  The  Saints  are  called  the  temple  of  God,  because  the  "  Holy  Ghost  dwells  in  them." 
 Acts  v.  3,  4  ;  1  Cor.  iii.  10. 
 
 3..  We  are  baptized  in  the  name  of  the  Father,  Son,  and  Holy  Spirit,  and  therefore 
 the  Spirit  is  the  same  God  ;  and  we  are  thereby  obliged  to  worship  him,  and  live  to  him. 
 
 4.  He  is  called  the  Comforter,  which  is  a  personal  appellation,  John  xiv.  20. 
 
 5.  He  is  the  voluntary  Author  of  all  divine  operations,  i.  e.,  he  cherished  the  crea- 
 tion, moved  upon  the  waters  ;  yea,  he  made  and  formed  them.  Gen.  i.  ;i  Psal.  xxiii.  6, 
 Job  xxvi.  13. "  The  Spirit  of  God  (saith  Job)  hath  made  me;"  he  spake  by  the  pro- 
 phets, he  enlightened,  renewed,  regenerates,  sanctifieth,  teacheth,  and  guideth  us. 
 
 6.  We  may  grieve  him,  nay,  vex  him;  and  so  we  cannot  be  said  to  do  to  a  mere 
 divine  quality  or  operation  ;  grief  denotes  or  belongs  to  a  person,  Ephes.  iv.  30. 
 
 7.  He  is  said  to  appoint  overseers,  or  give  pastors,  and  send  them  forth  ;  "  The  Holy 
 Ghost  said,  separate  me  Paul  and  Barnabas,  for  the  work  whereunto  I  have  appointed 
 them,"  Acts  xx.  28  ;  Acts  xiii.  2. 
 
 II.  The  glory  of  the  love  of  the  Holy  Ghost  is  in  the  gospel,  revealed  in  removing 
 all  those  mountains  of  difficulties,  that  lie  in  the  way  of  the  conversion  of  sinners.  (1). 
 All  that  the  Father  elected,  the  Son  redeemed,  the  Holy  Spirit  renewed  and  sanctifieth  ; 
 the  love  of  the  lather,  and  of  the  Son,  and  of  the  Holy  Spirit,  is  the  same  in  nature,  and 
 of  like  extent ;  the  Father  prepared  the  matter  of  which  the  garment  of  Christ's  righteous- 
 ness is  made ;  he  prepared  the  body  of  Christ,  the  Son  wrought  that  garment,  by  his  ac- 
 tive and  passive  obedience,  and  the  Holy  Spirit  puts  it  upon  us.  (2).  Our  union  with 
 Christ  is  by  the  Spirit.     (3).     All  graces  in  us  are  the  fruits  of  the  Holy  Spirit. 
 
 III.  The  glorious  power  of  the  Holy  Spirit  is  also  herein  revealed.  (1).  In  quicken- 
 ing us.  And  (2).  In  forming  Christ  in  us.  (3).  Raising  us  from  the  dead,  in  his 
 enabling  us  to  mortify  sin.  (4).  And  to  repel  all  Satan's  temptations,  and  to  overcome 
 the  world,  (f)).  Likewise  in  helping  of  us  to  bear  all  manner  of  trials,  torments,  and 
 sorrows,  with  an  undaunted  courage.  (7).  In  his  helping  us  to  perform  all  holy  duties, 
 and  to  exercise  all  our  spiritual  graces,  and  in  his  preserving  us  in  a  state  of  grace  to  the 
 end,  and  in  perfecting  of  that  work  in  our  souls. 
 
 APPLICATION. 
 
 1.  We  may  infer  from  hence,  that  the  grand  design  of  God  in  sending  his  Son,  &c.,  is 
 to  abase  man,  and  wholly  to  advance  and  magnify  his  own  name  and  glory. 
 
 2.  That  salvation  is  alone  of  God's  free  grace. 
 
 a.  This  may  tend  also  sharply  to  reprove  all  those  who  are  lifted  up  in  pride  and  vain 
 glory,  and  such  that  ascribe  part  of  that  glory  which  belongs  unto  God,  to  sorry  man,  or 
 to  the  will,  or  power,  or  righteousness  of  the  creature. 
 
 4.  By  it  likewise  we  may  learn  to  give  equal  honour  to  the  Father,  and  to  the  Son, 
 and  to  the  Holy  Ghost,  they  being  all  but  one  and  the  same  God.  "  These  Three  are 
 one,"  one  in  essence. 
 
 5.  Let  all  the  ministers  of  the  gospel  learn  from  hence  to  exalt  the  Holy  God,  and  his 
 free  grace  in  our  salvation. 
 
 6.  From  hence  also,  I  infer  that  such  who  have  not  the  gospel,  are  ignorant  of  God,  in 
 respect  of  his  chiefest  glory,  and  of  their  own  good. 
 
 7.  And  that  the  knowledge  of  Christ  and  the  gospel,  is  the  way  to  be  truly  wise, 
 Christ  being  the  wisdom  of  God,  and  the  gospel  a  declaration  of  the  depth  of  God's  wis- 
 dom ;  "  the  wisdom  of  God  in  a  mystery,"  which  is  hid  from  most  men  :  those  that  would 
 be  truly  wise,  must  leara  to  know  Jesus  Christ.  And  tliis  wisdom  also  will  enrich  the 
 soul,  even  to  make  such  who  understand  it  "  wise  unto  everlasting  life."  It  makes  not  only 
 knowing  heads,  but  knowing  and  gracious  hearts,  and  thus  I  close  with  these  words. 
 
SLl;M.    VI.]  THE    AXK    LAID    TO     THE    ROOT    OF    THE    TREES.  35 
 
 SERMON    I. 
 
 THE  AXE  LAID  TO  THE  ROOT  OP  THE  TREES. 
 
 /Ind  now  also  the  axe  is  laid  to  the  root  of  the  trees,  every  tree  therefore  that  briiK/elJi  vol 
 forth  good  fniit,  is  hetvn  down  and  cast  into  the  jire. — Matt.  iii.  10. 
 
 In  speaking  to  this  symbolical  te.xt,  I  shall, 
 
 1.  Open  the  scope  and  coherence  thereof. 
 
 2.  Explain  the  parts  ami  terms  therein  contained. 
 
 3.  I  shall  observe  one  or  two  points  of  doctrine  therefrom. 
 
 4.  Improve  the  whole  by  way  of  application. 
 
 First,  From  the  scope  and  coherence  of  the  place,  it  is  evident,  that  John  The  scope  of 
 Baptist  endeavours  to  take  off  the  Jews,  particularly  the  Pharisees  and  Saddu-  opened. 
 cees,  from  the  external  and  legal  covenant  God  made  with  Abraham  and  his 
 fleshly-seed,  or  offspring.     See  verse  7.    "  But  when  he  saw  many  of  the  Pharisees  and 
 Sadducees  come  to  his  baptism,  he  said  unto  them,    0   generation  of  vipers,  who  hath 
 warned  you  to  flee  from  the  wrath  to  come !'' 
 
 Historians  tells  us,  That  there  were  three  more  eminent  religious  sects  amongst  the 
 Jews,  the  tirst  were  called  Essenes,  of  whom  we  do  not  read  in  the  holy  scripture  ;  their  main 
 doctrine  N\'as  fate ;  they  (say  our  annotators)  ascribed  all  things  to  it.  Secondly,  the  Sad- 
 ducees were  directly  opposite  to  the  Essenes,  they  ascribed  nothing  to  fate,  but  asserted 
 the  Uberty  and  power  of  man's  will,  in  the  largest  sense,  or  in  the  most  extravagant  height ; 
 they  denied  the  immortality  of  the  soul  of  man,  the  resurrection,  angels,  &c.,  all  which 
 the  Pharisees  owned.     See  Act.  xxiii.  8. 
 
 Thirdly,  T'he  Phai'isees,  who  were  outwardly  a  very  zealous  sort  of  people  ;  and, 
 though  they  were  tainted  with  that  false  opinion  of  tke  freedom  of  man's  will  to 
 do  good,  yet  they  ascribed  much  to  the  providence  and  grace  tif  God ;  they  were  inter- 
 preters of  the  law,  and  separated  themselves  from  others  ;  they  spent  much  time  in  fasting 
 and  prayer.  1.  They  held,  nevertheless,  a  righteousness  by  the  works  of  the  law,  by 
 which  they  thought  they  were  justified  aud  accepted  of  God,  "  And  so  stumbled  at  that 
 stumbling-stone,"  Rom.  ix.  32.  2.  They  gave  a  very  corrupt  interpretation  of  the  law.  o. 
 They  held  many  unwritten  traditions  of  equal  force  with  the  law  of  Gud  ;  by  which  means, 
 they  made  void  the  commandments  of  God.  4.  They  were  a  mere  hypocritical  sort  of 
 men  in  Uieir  practices,  being  very  strict  aud  zealous  for  the  smaller  matters  of  the  law, 
 and  neglected  the  weightier  things  tliereof. 
 
 Whether  these  Pharisees  and  Sadducees  came  with  an  intention  to  be  baptized,  or  unly 
 out  of  curiosity,  is  hard  to  be  resolved,  since  it  is  said,  "  They  rejected  the  counsel  of 
 God  against  themselves,  being  not  baptized  by  John,"  Luke  vii.  30. 
 
 John,  however,  sharply  treats  them  both,  calling  them  "  a  generation  of  vipers,"  a  sort 
 of  serpents  ;  of  whom  it  is  said,  they  make  way  into  the  world  through  the  bowels  of  their 
 dam.  It  may  be  upon  this  account,  he  gave  them  that  name,  or  so  called  them,  who 
 tiiought  through  the  bowels  (as  I  may  so  say  of  their  ancestors)  or  being  the  seed  of  Abra- 
 ham, or  the  offspring  of  godly  progenitors,  to  cume  to  heaven  ;  "  who  hath  warned  you  to 
 flee  from  the  wrath  to  come  ?  What  is  the  reason  that  you  come  to  my  baptism  ?  Whereas 
 some  of  you  think  there  is  no  resurrection,  no  heaven,  no  liell,  no  angels,  no  spirits  ;  or, 
 you,  who  think  you  are  so  righteous,  as  you  need  no  repentance,  and  so  need  fear  no  wrath 
 to  come.  From  whence  comes  this  to  pass,  that  you  seem  to  fear,  or  to  be  afraid  of  future 
 wrath,  and  the  vengeance  of  an  angry  God  ?  "  Bring  forth  therefore  fruits  meet  for  repent- 
 ance," ver.  8. 
 
 0  come  now,  and  put  yourselves  among  the  crowd  of  poor  sinners,  and  godly  penitent 
 persons;  repent  of  your  false  doctrines  you  have  taught;  repent  of  the  corrupt  and  wicked 
 notions  and  opinions  you  hold,  and  of  tlie  vain  and  hypocritical  lives  you  have  led,  and 
 think  not  that  a  bare  profession  of  this  will  do  neither ;  fur  you  must  bring  forth  fruits  of 
 true  repentance,  fi-uits  of  true  holiness,  from  a  tliorough  ciiange  of  heart  that  must  be 
 wrought  in  you. 
 
 _  But,  (as  if  he  should  say)  I  know  your  thoughts,  I  have  heard  what  a  belief  you  are  of. 
 1  on  think  you  are  in  covenant  with  God.  and  so  are  federally  holy,  and  in  a  saved  aud  safe 
 cimdition,  because  you  have  Abraham  to  your  father.  You  conclude,  that  the  covenant  God 
 niaile  with  Abraham,  and  his  natural  or  fleshly  seed,  was  tlie  covenant  of  grace;  and  so 
 the  promise  is  sure  to  you :  aud  therefore,  he  adds,  ver.  7,  "  Aud  think  not  to  s.iy  within 
 
36  TflK.    AXE    I.AIT>   TO    TUE    TIOOT   OF    THE    TKEK.  [eOOK    I. 
 
 yourselves,  We  liave  Abraham  to  our  Father  :  for  I  say  uuto  you,  that  God  is  able  of  these 
 stones  to  raise  up  children  to  Abraham." 
 
 You  promise  good  to  yourselves,  because  you  are  the  natural  offspring  of  believing 
 Abraham,  you  rest  upon  your  descent  from  him.  The  very  same  plea  we  find  they  made 
 to  our  blessed  Saviour,  Job  viii.  33,  "We  be  Abraham's  seed,  and  were  never  in  bondage 
 to  any  man.  How  sayest  thou,  ye  shall  be  made  iree  ?"'  We  were  never  under  the  bon- 
 dage of  sin,  as  others  are  ;  that  covenant  made  with  Abraham  being  the  covenant  of  grace, 
 we  are  thereby  set  at  liberty,  and  no  man  shall  by  his  doctrine  make  us  believe  the  con- 
 trary. We  are  a  free  people,  in  respect  of  our  souls  and  spiritual  privileges,  (for  they  could 
 not  mean  otherwise,  because  they  had  often  been  in  bondage  to  men,  in  respect  of  external 
 liberty  and  freedom  :  first  to  Pharaoh  king  of  Egypt,  and  then  to  Nebuchadnezzar,  and 
 now  were  so  in  bondage  under  the  Romans).  I  know  (saith  our  Saviour)  that  ye  are 
 Abraham's  seed,  (John  viii.  37  ;)  according  to  the  flesh,  they  were  his  ofi:spring ;  but  that 
 was  no  spiritual  advantage  to  them  ;  tliough  it  did  give  them  right  to  legal  privileges  and 
 ordinances  under  the  law,  yet  it  signified  notliing  now,  it  would  not  profit  them  under  the 
 gospel  dispensation,  they  must  be  the  spiritual  seed  of  Abraham,  and  do  the  works  of 
 Abraham,  and  walk  in  his  steps  ;  which  they  did  not ;  and  therefore  the  Lord  Jesus  told 
 them,  "  Ye  are  of  yom-  father  the  devU,  and  the  lusts  of  you  father  you  will  do." 
 
 John  Baptist  intimates  the  same  thing,  when  he  called  them  a  generation  of  vipers  ; 
 though  they  entitled  themselves  to  the  covenant  of  grace,  (like  as  some  do  now  a-days)  upon 
 that,  in  Gen.  xvii.,  extended  to  Abraham's  seed,  as  well  as  to  himself,  and  concluded,  they 
 were  members  of  God's  church,  then  on  earth,  and  could  not  therefore  be  denied  any  pri- 
 vilege, or  ordinance,  that  of  light  belonged  to  covenant  children.  But  this  gi-eat  prophet 
 knew  how  blind  and  deceived  they  were,  not  understanding  that  there  were  two  covenants 
 made  with  Abraham  ;  and  also  a  two-fold  seed  (viz.),  a  natural,  and  a  spiritual  seed:  they 
 thought  that  promise  of  God,  made  with  Abraham,  must  be  made  of  none  effect,  if  they 
 should  not  be  owned  or  allowed  to  be  the  seed  of  Abraham.  But,  (saith  the  Baptist)  God 
 is  able  of  these  stones,  to  raise  fcp  children  to  Abraham.  If  he  should  turn  stones  into  men 
 and  women,  who  have  Abraham's  faith,  they  would  be  certainly  the  true  seed  of  Abraham, 
 and  not  such  as  they  were,  though  they  naturally  proceeded  from  his  loins,  according  to 
 the  flesh ;  or,  God  could  of  the  Gentiles  raise  up  children  to  Abraham,  and  so  make  good 
 his  promise  to  liim,  who  said,  "  In  thy  seed  shall  aU  the  nations  of  the  earth  be  blessed,'' 
 Gen.  xii.  3. 
 
 And  now  farther  to  convince  them,  and  so  to  take  away,  for  ever,  all  their  hope  and 
 pretences  of  right  to  gospel-ordinances,  and  church-membership,  by  vu-tue  of  the  covenant 
 made  with  Abraham  ;  or,  from  the  consideration  of  their  being  his  natural  or  fleshly  seed, 
 be  in  the  words  I  first  read  to  you,  says,  "  and  now  also  the  axe  is  laid  to  the  root  of  the 
 trees,  therefore  every  tree  which  bringeth  forth  not  good  fruit,  is  hewn  down  and  cast  in- 
 to the  fire,"  ver.  10. 
 
 Now,  this  now  refers  to  time  in  this  place,  sometimes  it  refers  to  the  matter,  or  occasion 
 What  is         of  what  is  spoken.  "  Now  the  axe  is  laid  to  the  root  of  the  trees  ;"  this  is  cer- 
 
 axe^being""    ^^^^'  ^^^  ^^®  ^^^  ^°^  '''^  '^°^^'  °'"  ""^"-^  *^'^*  '''™®  ^"  ^^^^^'  '■'^  '^"^  ^'^^^  *°  "'^  '"^°*- 
 
 (now)  laid,  We  cannot  understand  what  the  Holy  Ghost  intends  hereby,  unless  we  observe, 
 '^'  and  well  consider,  the  scope  and  coherence  of  the  text,  which  does  clearly  un- 
 
 fold the  whole  drift  and  purport  of  the  Baptist.  He  shewed  them  before  in  the  context, 
 that  their  plea  to  gospel  bajitism,  was  not  good  nor  pleadable,  i.  e.,  "  We  are  Abraham's 
 seed  ;"  they  might  object  and  say, 
 
 Obj.  All  the  seed  of  Abraham  were  taken  into  covenant  with  God,  and  all  that  sprang 
 from  liis  loins  were  members  of  the  visible  church  ;  and  had  right  to  the  external  rites,  or- 
 dinances, and  privileges  thereof. 
 
 Ans.  This  John  Baptist  seems  to  grant,  i.  e.,  that  it  was  so  from  Abraham's  time  un- 
 til these  days,  or  under  the  law  or  old  covenant-dispensation  ;  they  had,  he  denies  not,  a 
 right  to  Jewish  church-membership  and  legal  ordinances  :  but  what  of  that,  "  now  tlie 
 axe  is  laid  to  the  root  of  the  trees  ;"  that  is,  as  Abraham  was  the  root,  or  common  cove- 
 nanting-fatber,  as  concerning  the  flesh,  out  of  which  root,  all  the  Jews,  his  natm-al  off- 
 spring, sprang ;  and,  upon  which  foundation,  they  and  their  natural  church-state  was  founded : 
 yet,  now  the  axe  is  laid  to  this  root,  i.  e.,  to  this  covenant,  i.  e.,  the  legal,  or  external 
 covenant  made  with  Abraham  ;  and  down  must  the  building  fall,  when  the  foundation  is 
 removed  ;  ttown  goes  the  trees,  when  the  root  (out  of  which  they  grew)  is  cut  down.  So 
 nuch  as  to  the  scope  and  coherence  of  words. 
 
 Secondly,  I  shall  explain  the  lernip  and  parts  of  the  text : 
 
SE1;M.    VI.]  THK,    AXK    LAID    To    THF.    HOOT    OF    TltK    Tlil-E.  37 
 
 1.  Show  farther  what  is  meaut  bj'  the  root. 
 
 2.  What  is  intended  by  the  trees. 
 
 3.  What  is  meaut  by  the  axe. 
 
 4.  Wliat  by  laying  the  axe  to  tlie  root  of  the  trees,  and  by  cutting  down. 
 
 5.  What  by  the  tire,  and  casting  into  the  fii-e. 
 
 First,  by  the  root  is  meant,  tliat  which  bears  up  the  branches,  and  on  which  '^'^^^  ^'^™' 
 the  trees  and  branches  stand  and  grow  ;  and  it  is  from  lience,  from  this  allusion,  opened, 
 the  Baptists  makes  use  of  these  words  and  expressions.   .i\pw  the  root,  whereof  he  speaks 
 (as  I  conceive)  was  that  covenaut  God  made  with  Abraham,  and  his  natural  seed,  or  otf- 
 spring;    which  covenant  did  in  a  mystical  sense,  as  clearly  bear  up  the  national  What  is 
 church  of  Israel,  and  all  the  trees,  i.  e.,  members  or  branches  thereof,  as  com-  the*rootf 
 mon  natural  root  doth  the  tree,  or  trees  that  grow  out  of  it. 
 
 2.  And  as  by  root  may  be  meant  that  covenant  made  with  Abraham,  and  his  natural 
 seed,  as  such  (from  whence  the  national  policy,  and  church  of  the  Jews,  sprang,  and  was 
 borne  up,  and  from  wheuce  it  grew  and  was  to  abide)  until  the  gospel  dispensation  came  in, 
 and  was  established  ;  so  also  by  the  root  may  be  intended  the  foundation  of  all  their  hopes, 
 confidence,  and  outward  privileges  ;  for  that  they  (I  mean  the  natural  offspriug  of  Abra- 
 ham), had  great  confidence  in  the  flesh,  by  means  of  that  legal  or  external  ministration  they 
 were  under,  cannot  be  denied,  and  had  many  outward  rights  and  privileges  also,  above  all 
 people  then  in  the  world  ;  and  if  so  (I  mean  if  this  be  granted,  which  I  am  sure  cannot 
 be  denied),  then  it  follows  there  was  some  root,  ground,  or  foundation,  which  they  had, 
 and  upon  which  they  built,  and  laid  claim  to  those  outward  ecclesiastical  and  civil  rights 
 and  privileges  ;  and  that  the  ground,  root,  or  foundation  of  all  this,  was  that  covenant  God 
 made  with  Abraham  and  his  natural  seed,  is  apparent  to  all  who  are  not  wiUingly  blind. 
 For  before  those  covenant  transactions  with  &.braham,  we  read  not  that  the  people.,  from 
 whom  Abraham  sprang,  had  any  such  rights  or  privileges  granted  to  them,  and  what  out- 
 ward privileges  God  promised  them  afterwards  by  Moses,  it  is  signified  in  divers  places  to 
 be  upon  the  account  of  the  covenant  made  with  Abraham,  &c.  And  according  to  the  exact 
 time,  told  by  the  Lord  to  Abraham,  God  brought  his  natural  seed  out  of  the  land  of 
 Egypt. 
 
 This,  from  the  scope  and  coherence  of  the  words  therefore,  I  must  affii-m,  is  prima- 
 rily, and  chiefly  intended  by  the  root  of  the  trees  in  this  place  :  but, 
 
 Thirdly,  by  wot,  in  a  more  remote  sense,  may  be  meant  the  state  and  standing  of  every 
 ungodly,  unbelieving,  and  impenitent  person ;  let  their  hopes,  expectation,  and  confidence,  be 
 what  it  will ;  if  he  be  not  a  good  tree,  a  believing  and  true  penitent  person,  his  root,  or 
 foundation  on  which  he  builds,  let  it  be  what  it  will,  cannot  secure  him,  for  down  he  must 
 go  with  all  his  vain  hopes,  works,  expectation,  and  confidence  whatsoever  with  him,  for 
 "  now  is  the  axe  laid  to  the  root  of  the  trees." 
 
 Secondly,  by  trees  are  meant  men  and  women,  but  chiefly  the  seed  of  the  stock  what  is 
 of  Abraham,  according  to  the  flesli ;  of  whom  the  national  church  of  the  Jews  tries!'  ^^ 
 was  made  up,  and  did   consist ;   as  also,  all  wicked  and  unbelieving  persons 
 whatsoever,  who  embrace  not  the  ofi'ers  of  grace  in  the  gospel,  or  believe  not  in  Jesus 
 Christ.     For,  as  the  Church  of  God  is  compared  to  a  good  tree,  and  godly  men  in  particular, 
 are  called  good  trees,  so  is  the  adulterated  church  of  the  Jews  compared  to  an  evil  tree  ; 
 and  wicked  and  ungodly  persons,  called,    "  Evil  and  corrupt  trees,"     Matt.  vii.  1".     Yet 
 it  might  be  here  noted,  that  they  are  in  tliis  place  compared  to  fruit  trees,  though  to  such 
 that  bring  not  forth  good  frait,  as  (by  the  Prophet)  the  Jewish  church  is  compared  to  a 
 vine,  and  an  oUve  tree,  though  she  brought  forth  sour  grapes,  Isa.  v.  1,  2,  4. 
 
 Thirdly,  as  to  the  axe,  we  all  know  an  axe  is  that  instrument  used  by  men  to  cut  down 
 trees,  at  the  pleasure,  or  for  the  profit  of  the  owner  thereof;  by  the  axe  here,  may  be  in- 
 tended divers  things,  by  which  God  may  be  said  to  cut  down  impenitent  sinners,  or  un- 
 fruitful churches,  or  bodies  and  souls  of  men.     For  cutting  down  may  refer, 
 
 1.  To  the  souls  of  men,  &c. 
 
 2.  To  their  outward  rights  and  privileges. 
 
 3.  To  their  bodies  and  souls  both. 
 
 4.  To  their  external,  fleshly  and  corrupt  church-state. 
 
 First,  to  the  souls  of  sinners,  which  is  done  by  an  act  of  God's  justice,  when  what  is 
 he  cuts  off,  from  profiting  by  the  means  of  grace,  giving  them  up  to  unbelief  "^^i"''''^ 
 and  hardness  of  heart :   and  thus  he  in  judgment  dealt  with  the  Jews,  by  <Jowu  the 
 giving  them  up  to  blindness  of  mind,  when  they  have  ears,  and  hear  not ;  '"'"" 
 eyes,  and  sec  not ;  hearts,  and  understand  not ;  God  utterly  leaving  them  to  a 
 
38  THE  AXE  LAID  TO  THE  BOOT  OF  THE  TRKES.  [bOOK  I. 
 
 seared  conscience,  or  gives  them  up  to  their  own  heart's  lusts,  and  to  walk  in  their  own 
 counsel.  Then  they,  in  respect  of  their  souls,  may  be  said  to  be  cut  down  in  wrath  for 
 ever. 
 
 2.  Or,  when  he  takes  away  the  kingdom  of  God  from  them,  i.  e.,  the  dispensation 
 of  the  gospel.  "  Therefore  shall  the  kingdom  of  heaven  be  taken  from  you,  and  given  to 
 another  people,"  &c.  Matt.  xxi.  43. 
 
 Secondly,  it  may  refer  to  the  cutting  down  their  religious  and  civil  rights  and  privi- 
 leges. 
 
 1.  When  God  takes  away  all  the  external  and  spiritual  immunities,  blessmgs,  and  favours, 
 a  people  once  enjoyed. 
 
 No  gospel  more  preached  to  them,  no  ministers  to  preach  it,  the  hedge  of  protection 
 and  preservation  plucked  up,  and  ravenous  beasts  let  in  to  devour  them  ;  like  as  God 
 threatened  the  national  church  of  Israel,  Isa.  v.  The  sun  to  shine  upon  them  no  more, 
 nor  the  clouds  to  rain  upon  them.  This  is  a  dismal  cutting  down. 
 
 Thirdly,  their  bodies  left  to  be  destroyed  by  merciless  enemies,  or  cut  down  by 
 famine,  sword,  or  pestilence,  as  this  very  people  were  dealt  with,  when  God  brought 
 the  Romans  upon  them,  and  their  souls  cut  off  for  their  final  unbelief  and  impenitency. 
 Also, 
 
 Fourthly,  It  may  refer  to  the  cutting  down  of  their  church-state,  sacrifices,  priest- 
 hood, sabbaths,  temple,  and  all  taken  away  and  overthrown  ;  and  another  people,  another 
 seed,  and  more  spiritual  church,  constituted  and  established  in  the  room  thereof  And  thus 
 God  dealt  with  this  people,  ».  e.,  the  church  of  the  Jews  they  were  broken  off,  or  cut  down, 
 and  the  Gentiles  were  grafted  in,  as  the  apostle  shows  at  large,  Rom.  xi. 
 
 The  axe,  by  which  they  are  cut  down,  may  be. 
 What  i»  First,  the  dispensation  of  God's  providence,  or  time.  Time  is  pictured  with  a 
 
 by  the  scythe  ;  but  then  man  is  compared  to  grass,  but  it  may  be  pictured  with  an  axe, 
 
 '^^^  since  men  are  compared  to  trees  ;  a  scythe  is  no  fit  instrument  to  cut  down  trees. 
 
 Men,  as  you  have  heard,  are  here  compared  to  trees,  and  when  once  the  time  set  for  the 
 Jewisli  church  to  stand,  or  abide  in  the  world,  was  expired,  time,  or  the  dispensation  of 
 God's  providence,  like  an  axe,  cut  it  down  for  ever  ;  and  so  will  the  prefixed  time  ap- 
 pointed by  the  Lord,  when  it  is  come,  even  cut  down  at  the  root,  the  bloody  idolatrous 
 church  of  Rome  ;  when  the  beast,  forty-two  months  are  expired,  down  she  shall  go  with  ven- 
 geance, and  unless  time  lays  the  axe  at  her  root,  and  at  the  root  of  all  other  corrupt 
 churches,  there  will  be  no  cutting  them  down,  nor  will  there  be  any  then  able  to 
 save  her  or  them.  The  standing  of  all  human  and  ecclesiastical  states  and  constitutions,  are 
 determined  by  the  Almighty,  who  works  all  things  according  to  the  counsel  of  his  own 
 will. 
 
 2.  The  axe  also  may  refer  to  the  gospel :  the  word  of  God  is  an  axe  to  hew  and  square 
 some  persons  for  God's  spiritual  building,  and  to  cut  down  others  also,  as  trees  that  are 
 rotten,  and  bear  no  good  fruit ;  "Therefore  (saith  the  Lord)  I  have  hewn  them  by  the 
 prophets ;  and  what  follows,  mark  it,  "  I  have  slain  them  by  the  words  of  my  mouth,"  Hos. 
 vi.  5.  The  word  of  God  either  kills  or  cures  ;  it  is  either  a  savour  of  life  unto  life,  or  the 
 savour  of  death  unto  death,  2  Cor.  ii.  16.  Like  as  sweet-meats  are  to  some  pleasant  and 
 comfortable,  and  to  others  pernicious  and  deadly. 
 
 The  abuse  of  gospel  grace  cut  the  Jews  down,  and  so  it  will  all  others  who  slight  and 
 contemn  it ;  the  word  either  softens  or  hardens,  like  as  the  sun,  which  shining  on  the  wax, 
 it  softens  that  ;  but  shining  on  the  clay,  it  hardens  that.  When  the  word  comes  in  judg- 
 ment, tlien  it  is  like  an  axe  in  the  hand  of  God's  justice.  I  find  one  learned  man  speaking 
 tiius  on  tliis  place,  viz.,  the  Word  of  God,  which  is  a  spiritual  axe,  cutteth  down  spirit- 
 ually wicked  men,  and  hypocrites,  like  rotten  and  barren  trees.  This  is  it,  which  is  else- 
 where meant  by  plucking  up,  destroying,  hardening,  &c.  Some,  (saith  he)  expound  this, 
 not  of  spiritual  judgments,  tlireatened  in  his  word  against  impenitent  sinners,  but  of  the 
 power  of  the  Romans,  which  were  the  instruments  of  God,  to  destroy  utterly  the  unfaith- 
 ful and  wicked  generation  of  the  Jews.  The  former  is  (saith  he)  the  best  exposition,  but  I 
 conceive  it  may  refer  to  both. 
 
 3.     The  axe  may  refer  to  men,  whom  God  makes  use  of,  as  instruments  in 
 cutting  his   hand,   to   cut   down  and  destroy  a  wicked  and  God-provoking  people  : 
 
 'e°fe"to'"^  hence  wicked  rulers  and  kings,  whom  God  raises  up  as  instruments  in  his  hand, 
 judgment.  to  chastise  and  cut  down  a  rebellious  people,  are  called  "  his  sword,  and  the  rod 
 of  his  wrath  and  indignation."  Psal.  xvii.  14.  "Arise,  0  Lord,  disappoint  him,  cast  him 
 down,  deliver  uiy  soul  from  the  wicked,  which  is  thy  sword."    And   Urns  the  Assyrians 
 
SEAM.  VI.]         THE  AXE  LAID  TO  TUE  EOOT  OF  TUE  TEEES.  S'J 
 
 were  an  axe  in  God's  hand,  to  use,  as  he  pleased,  and  the  Romans  afterwards,  to  the 
 Jews  likewise. 
 
 Jloreover,  God's  Israel  is  called  his  axe  "  Thou  art  my  battle-axe  and  weapons  of  war  ; 
 ■with  thee  I  will  break  in  piece?  the  nations,  and  with  thee  will  I  destroy  kingdoms."  God's 
 people,  in  the  last  days,  which  are  now  very  near,  shall  be  his  axe,  by  whom,  as  instru- 
 ments in  his  baud,  be  wUl  destroy  Babylon,  Jer.  li.  20,  24.  "  And  I  will  render  unto 
 Babylon,  &c.,  all  the  evil  they  have  done  to  Sion,  in  your  sight,  saith  the  Lord.  Reward 
 her  as  she  hath  rewarded  you,  double  to  her  double,"  Rev.  xviii.  0.  Give  her  blood  to 
 drink,  for  she  is  worthy.  "  The  stone  cut  out  of  the  mountains  without  hands,  shall  break 
 to  pieces  all  the  powers  of  the  earth,  that  oppose  Christ's  kingdom,  or  that  stand  iu  the 
 way  of  its  establishment,"  Dan.  iii.  oi,  44. 
 
 4.  By  the  axe,  may  in  general  be  meant  God's  wrath  ;  however  it  is,  or  may  I}'^  ^^^r^i7 
 
 _  J  1  1-11  ,  1  II    1  mean     Godi 
 
 be  executed,  or  upon  whom,  wrath  will  sooner,  or  later,  cut  down  all  the  un-  wrath, 
 godly,  both  false  churches,  and  tyrannical  powers  of  the  earth,  and  all  who  The  axe  laid 
 continue  in  unbelief  and  in  rebellion  against  God.  at  the  root 
 
 The  laying  the  axe  to  the  root,  discovers  the  final  fall  and  ruin  of  sinners,  ^ali  ""cuuing 
 whether  considered  as  a  church,  or  as  particular  persons  ;  dig  up,  or  cut  down  ''<""'  "^  *""■ 
 the  root,  and  down  falls  the  body,  and  all  the  branches  of  the  tree. 
 
 Fifthly,  and  lastly,  "  therefore  every  tree  that  bringeth  not  forth  good  fruit,  shall  be 
 hewn  down  and  cast  into  the  fire."  Now  he  draws  a  necessary  inference  and  conclusion 
 from  the  premises. 
 
 Every  tree,  that  is,  every  man  and  woman,  or  every  corrupt  church,  be  they  who  they 
 will,  either  Jew  or  Gentile,  Babylonian  or  Christian  ;  if  not  plants  of  God's  planting,  if 
 not  fruitful  to  God,  if  they  answer  not  his  design  and  end,  if  they  bring  not  forth  good 
 fruit,  they  shall  be  hewn  down  and  cast  into  the  fire  of  external  and  eternal  wrath.  A  fire, 
 saith  the  Lord,  is  kindled  in  my  auger,  and  it  shall  burn  to  the  lowest  hell.  Wrath  seizes, 
 and  shall  seize  on  them  here ;  but  at  last  they  shall  be  cast  into  hell-fire,  "  where  the 
 worm  dies  not,  and  the  fire  is  not  quenched,"  Mark  ix.  46. 
 
 1.  The  words  being  thus  opened  and  explained,  I  shall  take  notice  of  two  points  of 
 doctrine. 
 
 '  1.  Doct.  Now  the  dispensation  is  changed.  To  be  of  the  natural  root,  or  of  the  nation- 
 al church  of  the  Jews,  or  the  seed  of  Abraham,  according  to  the  flesli,  as  such,  is  no  ground 
 of  church-membership;  or  it  is  no  argument  for  such  to  be  admitted  into  the  gospel  church, 
 or  to  gospel  baptism. 
 
 2.  Doct.  Now  in  the  times  of  the  Gospel,  God  is,  and  will  be,  severe  "with  all  ungodly, 
 uubeUeving,  and  impenitent  sinners  ;  he  strikes  at  their  root,  at  the  root  of  all  their  hopes, 
 false  faith,  or  fleshly  confidence  whatsoever. 
 
 These  propositions  I  shall  not  prosecute  now,  but  shall  make  some  brief  use  of  what 
 I  have  said. 
 
 1.  Caution.  Take  heed  on  what  you  build  your  hopes  of  justification  and  salvation, 
 what  is  that  which  beai-s  up  your  spirits  :  for  if  you  are  trees  that  grow  not  out  of  the  true 
 root,  Jesus  Christ,  and  the  covenant  of  grace  ;  if  you  have  not  union  with  the  Lord  Jesus, 
 or  are  not  built  on  that  foundation,  or  corner-stone,  God  hath  laid  in  Sion,  down  you  fall ; 
 for  "  now  the  axe  is  laid  to  the  root  of  the  trees." 
 
 2.  Enquiry.  Is  not  morality,  a  civil  and  honest  life,  doing  to  all  as  you  would  be  done 
 unto,  the  ground  or  foundation  of  your  hopes  ?  Do  you  build  upon  this  ?  If  it  be  so, 
 tremble  :  remember  Christ  saith,  "  Except  a  man  be  born  again,  he  cannot  see  the  king- 
 dom of  God,"  John  iii.  3. 
 
 If  you  have  no  other  ground  of  hope,  but  from  your  own  moral  righteousness,  when 
 death  comes  wiih  his  axe,  down  you  will  go,  and  be  cast  into  the  fire. 
 
 3.  Consider,  all  you  profane  and  ungodly  ones,  what  is  that  which  bears  your  hopes 
 up,  what  do  you  buUd  upon  ;  is  it  not  on  the  mere  mercy  of  God,  or  death  of  Christ  ?  God 
 (say  you)  is  gracious,  slow  to  anger,  and  we  therefore  have  hopes,  and  do  trust  to  that  : 
 Christ  died  for  sinners,  &c.  You  say  right,  God  is  merciful ;  but  what  then  ?  Will  yuu 
 tlierefore  presumptuously  go  on  in  ungodly  and  wicked  courses  ?  Oh  !  know  he  is  just  as 
 well  as  "  gracious,  and  will  in  no  wise  clear  the  guilty,"  Exod.  xxxiv.  7.  "  Except  ye  re- 
 pent therefore,  ye  shall  all  likewise  perish,"  Luke  xiii.  3,  5.  Shall  the  goodness  of  Goil, 
 which  shuuld  lead  you  to  repentance,  be  thus  evilly  improved  ;  i.  e.,  to  strengthen  your 
 hands,  and  encourage  you  to  sin  against  him,  and  provoke  him  ?  It  is,  I  fear,  with  you  as 
 Solomon  speaks,  "  Because  sentence  against  an  evil  work  is  not  executed  speedily,  there- 
 fore the  hearts  of  the  sons  of  men  are  fully  s«t  iu  them  to  do  wickedly,"  Eccies.  viii.  11. 
 
40  THE    FAN    IN    CHUIST's    HAXD.  [bOOK    I, 
 
 Christ,  it  is  true,  died  for  sinners,  but  you  have  no  true  faith  in  him  ;  he  died  to  save 
 sinners  from  their  sins,  and  that  thej'  live  to  him.  See  my  text,  "  now  the  axe  is  laid  to 
 the  root  of  tlie  trees  ;"  if  you  believe  not  on  Christ,  if  you  are  not  made  new  creatures,  1 
 Cor.  V.  17,  the  axe  will  cut  you  down,  and  with  vengeance  and  wrath,  will  at  last  cast 
 you  into  the  fire.  You  must  leain  to  know  the  way  of  salvation,  and  how  the  mercy  of 
 God  shines  forth  in  a  Mediator.  Clirist  hath  satisfied  his  justice,  and  by  him  you  must 
 come  to  God  ;  out  of  Christ,  he  is  a  consuming  tire.  Abused  mercy,  O  sinner  !  will  be 
 turned  at  last  into  fury.  Except  you  obtain  an  interest  in  Jesus  Christ,  you  are  undone ; 
 "  for  the  wrath  of  God  is  revealed  from  heaven  against  all  ungodliness  and  unrighte- 
 ousness of  men,"  Rom.  i.  18. 
 
 3.  Or  are  you  self-righteous  persons  ?  Do  you  build  on  your  own  righteousness,  like 
 the  Jews  and  h}'pocritical  Pharisees  ?  You,  may  be,  think  your  state's  good,  because  you 
 are  not  swearers,  drunkards,  &c..  May  be,  you  do  read,  pray,  and  hear  sermons,  and  give 
 to  the  poor,  and  do  much  good  ;  but  if  you  build  your  hopes  of  heaven  on  these  things  ; 
 down  this  axe  will  cut  you  also  ;  "  Except  your  righteousness  exceed  the  righteousness  of 
 the  Scribes  and  Pharisees,  you  shall  in  no  wise  enter  into  the  kingdom  of  heaven,"  Matt. 
 v.  20.  Nay,  you  must  be  found  in  the  righteousness  of  Christ ;  "  all  ours  is  but  dung," 
 Phil.  iii.  8,  9.  You  must,  in  a  word,  bring  forth  good  fruit,  every  soul  of  you,  or  perish  ; 
 and  this  you  cannot  do,  till  your  hearts  are  changed,  and  so  you  become  good  trees. 
 Make  the  tree  good,  and  then  the  fruit  will  be  good;  "an  evil  tree  cannot  bring  forth  good 
 fruit,"  &c.  All  works  of  regenerate  persons,  yea,  their  religious  duties,  are  but  dead  works, 
 not  good  fruits  ;  nor  can  they  bring  forth  good  fruits,  unless  they  are  planted  by  faith  into 
 Jesus  Clirist.  Nay,  I  must  tell  you,  that  gospel-holiness  will  not  save  us  ;  it  must  be  the 
 righteousness  of  God  by  faith. 
 
 SERMON  1. 
 
 Whose  fan  is  in  his  hand,  and  he  will  thoroiifiMy  purge  his  floor,  and  gather  the  wheat  into 
 his  garner,  but  the  chaff  he  will  burn  up  with  unquenchable  fire. — Matt.  iii.  12. 
 
 Oins  text  is  metaphorically,  and  as  touching  the  main  scope  and  coherence  of  it,  it  is  one 
 and  the  same  with  the  10th  verse  of  this  chapter,  I  have  already  spoken  unto. 
 
 John  the  Baptist  endeavoureth  to  take  off  the  Jews  from  their  pretended  privileges,  of 
 Laving  Abraham  to  their  father,  or  their  being  his  natural  seed,  or  offspring  ;  and  so  con- 
 sidered in  covenant  with  God,  and  thought  their  state  and  condition  good.  Which  he 
 strove  to  eonvuice  them  was  a  mistake,  an'i  this  he  doth  by  that  tropical  expression  in  ver. 
 10,  "  Now  also  is  the  axe  laid  to  the  root  of  the  trees."  And  in  this  12th  verse,  "  whose  fan 
 is  in  his  hand,"  &c.  As  if  he  should  say,  you  shall  ere  long  see  yourselves  deceived,  for 
 all  your  great  confidence  in  the  flesh,  touching  your  external,  federal,  relative  hoUness,  and 
 legal  privileges  :  for  Christ  with  his  axe  will  now  quickly  cut  you  down  :  and  with  his 
 fan,  fan  you  away  as  chaff',  if  you  have  no  better  right  to  church-membership  on  earth, 
 and  to  the  glory  in  heaven,  than  that  which  is  derived  to  you  from  the  account  whereof 
 you  boast,  viz.,  having  Abraham  to  your  Father.  So  much  only  shall  now  serve  as  to 
 the  scope  and  coherence  of  the  words. 
 
 1.  I  shall  proceed  to  give  you  the  parts  of  this  symbolical  text. 
 
 2.  Open  the  terms  hereof 
 
 3.  Note  two  or  three  points  of  doctrine  therefrom. 
 
 4.  Apply  the  whole. 
 
 First,  we  have  the  person  speaking,  and  that  is,  John  the  Baptist. 
 
 Secondly,  the  person  spoken  of,  and  that  is  Jesus  Christ. 
 
 Thirdly,  The  predicate,  or  what  is  spoken  of  Christ,  i.  e.,  whose  fan  is  in  his  hand,  &c. 
 
 John  the  Baptist  was  a  great  prophet,  yea,  "  the  greatest  prophet  that  was  born  of 
 woman ;"  having  greater  light  and  knowledge  of  the  Messiah  than  any  of  them  that  went 
 before  him,  in  that  he  could  tell  them  this  is  he.  He  was  sent  to  prepare  the  way  of  the 
 Lord,  as  his  great  messenger  or  harbinger.  He  therefore  was  well  instructed  into  the 
 nature  and  excellency  of  his  Master's  kingdom,  which  was  suddenly  to  be  set  up,  upon  the 
 removal  of  the  old  Jewish  church,  and  church  membership ;  this  John  was  he  tluit  the 
 prophet  Malachi  spoke  of,  that  God  would  send  as  his  messenger,  to  prepare  the  way  of  the 
 
SERM.    VI.]  THE    FAN    IN    CUKISTS    I[ANII.  41 
 
 Lord,  as  also  how  he  would  do  this,  even  by  a  spirit  of  burning,  that  should  consume  that 
 people,  and  leave  them  neither  root  nor  bnuicli,  ;'.  e.,  burn  up  all  their  hopes  in  respect  of 
 their  root,  viz.,  that  external  covenant,  God  made  with  Abraham,  on  which  they  stood, 
 and  of  which  they  boasted  :  as  also  all  that  confidence  they  had  in  their  own  good  works, 
 and  inherent  righteousness.  And  this,  Jolni's  ministry,  clearly  held  forth,  and  thereby  dis- 
 covered the  grand  effect  and  glorious  design  of  Christ's  doctrine,  and  nature  of  his  spiritual 
 kingdom,  which  was  near  at  hand. 
 
 Secondly,  As  touching  Jesus  (Jhrist,  who  is  the  person  John  speaks  of.  I  shall  not  now 
 treat  of  his  office,  power,  dignity,  and  glory,  which  are  more  fully  hinted  at  in  the  context. 
 "  Whose  shoes  I  am  not  worthy  to  bear,  he  shall  baptize  you  with  tho  Holy  Ghost  and  with 
 fire,"'  ver.  11. 
 
 But  I  shall  pass  by  that,  and  shall  explain  the  terms. 
 
 1.  Show  you  what  is  intended  by  tioor. 
 
 2.  What  by  the  fan  in  Christ's  hand. 
 
 3.  What  is  meant  by  the  chaff. 
 
 4.  What  by  the  wheat. 
 
 5.  What  are  we  to  understand  by  Christ's  garner. 
 
 6.  And  lastly,  what  is  meant  by  the  fire,  and  by  burning  up  the  chaff. 
 
 First,  Thoroughly  purge  his  floor.    No  doubt  by  flour  the  Holy  Ghost  alludes  _. 
 to  that,  which,  in  common  acceptation,  is  well  understood  by  husbandmen,  i.  e.,  meant  by  the 
 a  floor  is  a  heap  of  corn  that  is  threshed  out  of  the  straw,  and  laid  in  a  barn,  *"'"'■ 
 ■wheat  and  chaff  together  ;  this  usually  is  called  a  floor. 
 
 By  floor  here,  is  doubtless  intended  more  directly  and  immediately  the  Jewish  church, 
 but  in  a  more  remote  and  comprehensive  sense,  any  spiritual  community  of  Christians, 
 church,  or  body  of  people,  professing  religion. 
 
 1.  The  -Jews  were  then  God's  floor  (or  God's  people),  as  God  himself  is  called  a  husband- 
 man ;  and  they  were  a  great  heap,  a  mighty  floor.  But  almost  all  chaff';  loose,  vain,  empty, 
 carnal,  and  unbelieving  men  and  women.  A  more  profane  and  ungodly  generation  was 
 hardly  ever  in  the  world;  and  but  a  very  few  godly  ones  among  them,  but  a  very  little 
 wheat,  viz :  few  sincere  or  believing  persons  in  all  that  floor,  who  waited  for  Christ's 
 coming,  and  did  when  he  came,  in  truth  receive  him. 
 
 But  now  the  Lord  Jesus  was  come,  with  his  fan  in  his  hand,  to  separate  the  wheat  from 
 the  chaff,  and  not  let  them  remain  any  longer  together  on  that  floor  in  that  old  barn,  i.  e., 
 in  the  legal  Jewish  church-state,  according  to  the  external  covenant  of  peculiarity  God 
 made  with  Abraham,  and  his  natural  seed  as  such :  which  had  stood  near  its  full  period  of 
 time  prefixed  by  the  Almighty,  but  now  must  be  pulled  down,  Jesus  Christ  being  come,  and 
 just  going  to  build  a  new  spiritual  garner,  or  Gospel  church,  to  put  all  his  choice  grain  or 
 wheat  into ;  viz.,  all  believing  and  true  penitent  persons  ;  this  primarily  I  am  satisfied,  is 
 intended  by  floor.  For  the  Jewish  church  was  not  to  abide  or  continue  any  longer  than  till 
 the  death  and  resurrection  of  Jesus  Christ ;  it  being  a  typical  church.  When  the  Antitype 
 was  come,  that  must  needs  vanish  away. 
 
 Whose  fan  is  in  his  hand.     A  fan  is  a  certain  instrument  which  the  husband-  ^^hat  ia  a 
 man  uses  to  cleanse,  or  purge  his  corn  from  the  chaff',  evil  seeds,  and  all  filth  f""- 
 whatsoever.     And  this  instrument  he  holds  in  his  hands,  and  uses  upon  his  knees,  by 
 which  he  tosses  up  the  wheat  and  chaff'  together,  and  then  shakes  it  to  and  fro,  moving  all 
 at  once,  by  which  a  wind  is  made,  and  the  chaff'  is  blown  away,  and  the  wheat  separated 
 and  purged  from  it.     Now  John  Baptist  alludes  to  such  an  instrument  as  this.    ^^^.^^ 
 
 1.  By  Christ's  fan  is  meant  his  word,  his  holy  Gospel,  especiaUy  the  doctrine  cimsfs  fan 
 thereof;  it  is  by  this  he  cleanses  and  purges  his  floor.  "Now  you  are  clean 
 through  the  word  I  have  spoken  unto  you."  Now  the  unclean  person,  the  traitor  Judas,  is 
 gone  out  from  you,  Through  my  word,  i.  e.,  through  my  doctrine,  you  believing  in  me,  and 
 receiving  me  by  faith  for  righteousness  and  eternal  life.  It  is  said  "  Christ  gave  himself 
 for  his  cluuxh,  that  he  might  sanctify  and  cleanse  it  with  the  washing  of  water  by  the 
 word,"  Ephes.  v.  26.  Cleansing  here  imports  the  means  by  which  it  is  wrought,  or  the  in- 
 strument, namely  the  word  ot  the  Gospel,  especially  the  promise  of  free  justification  and 
 sanctification  by  Christ.  Sirs,  this  was,  and  still  is,  Christ's  fan,  namely,  the  glorious  doc- 
 trine of  God's  free  grace  through  the  redemptiiju  that  is  in  Christ's  blood ;  and  it  was  by 
 this  fan  Christ  cleansed  that  Jewish  floor,  to  which  my  text  primarily  refers.  For  the 
 Jews  were  his  floor,  and  now  Jesus  Christ  was  come  with  his  fan  in  his  hand,  to  purge  this 
 floor  ;  and  evident  it  is,  his  holy  doctrine  severed  or  separated  the  wheat  from  the  chaff; 
 and  by  this  means  was  the  wheat  gathered  into  Christ's  gospel-garner,  and  the  chaff  blown 
 
42  THE   FAN    IN   CHEIST's   HAND.  [bOOK    I. 
 
 away  ;  for  as  chaff  cannot  endure  the  wind  of  the  fan,  so  could  not  those  unhelieving  Jews, 
 and  hypocritical  Pharisees,  endure  Christ's  holy  and  heavenly  doctrine,  see  John  vi.  52,  to 
 ver.  60.  "  How  can  this  man  give  us  his  flesh  to  eat?''  They  thought  he  spake  of  a  na- 
 tural eating  of  his  flesh,  as  we  eat  the  flesh  of  heasts  or  fish  :  liis  doctrine  was  not  under- 
 stood by  them.  "  Then  Jesus  said  unto  them.  Verily,  verily  I  say  unto  you,  except  you 
 eat  the  flesh  of  the  Son  of  man,  and  drink  his  blood,  ye  have  no  life  in  you,"  ver.  03. 
 The  eating  of  Christ's  flesh,  and  drinking  of  his  blood,  is  no  other  thing  than  the  receiving 
 Jesus  Christ  by  faith  for  righteousness  and  eternal  life.  "  Believing  in  Clirist,  coming  to 
 Christ,  looking  to  Christ,  leaning,  trusting,  or  staying  on  Christ,  receiving  of  Christ,  and 
 eating  of  Christ,"  imply  one  and  tlie  same  thing.  It  is  our  going  out  of  ourselves  to  him, 
 or  feeding  by  faith  on  him,  or  resting,  or  relying  on  his  merits,  on  his  obedience  in  his  life, 
 and  in  his  death,  for  justiiication  and  eternal  life,  without  any  works  done  by  us,  or 
 any  righteousness  wrought  in  us,  as  the  Apostle  speaks,  "  But  to  him  that  worketh  not, 
 but  believeth  on  him  that  justifies  the  ungodly,  his  faith  is  cyunted  for  righteousness,"  Rom. 
 iv.  5. 
 
 But  this  mysterious  and  sublime  doctrine  the  Jews  could  not  bear,  but  it  was  such  a  fan 
 as  fanned  them  all  away  that  believed  not,  "  For  they  being  ignorant  of  God's  righteous- 
 ness, going  about  to  estabhsh  then-  own  righteousness,  have  not  submitted  themselves  to  the 
 righteousness  of  God,"  Rom.  x.  3.  They  thought  their  own  personal  inherent  righteous- 
 ness was  that  by  which  they  must  be  justified,  accepted,  and  eternally  saved;  they  had 
 meat  of  their  own  to  eat,  and  therefore  saw  no  need  to  go  to  their  neighbours'  door  for  it ; 
 they  were  full,  and  increased  in  goods,  and  thought  they  had  need  of  nothing.  Andlience 
 the  doctrine  of  justification  by  the  righteousness  of  Christ  alone  was  rejected  by  them,  it 
 was  not  understood  by  them :  that  "  Christ's  flesh  should  be  meat  indeed,  and  his  blood 
 drink  indeed.''  was  a  strange  doctrine  in  their  apprehensions  ;  they  could  not  conceive  how 
 such  things  could  be,  (as  Nicodemus  spake  of  regeneration,)  John  iii.  9.  Nor  can  any  man 
 whatsoever,  who  will  receive  no  point  of  faith,  but  what  his  natural  reason  can  comprehend. 
 And  thus  this  doctrine  of  our  Lord  Jesus  was  a  fan  in  his  hand,  and  it  fanned  away  all  the 
 The  disnen-  "^''^^  °^  ^^^^  ni'gli'y  Jewish  floor,  who  believed  not  in  Christ. 
 Bationof  God  Second  place,  Jesus  Christ  hatli  another  fan  also,  and  that  is  (I  doubt  not  like- 
 Christ's'"' ""  wise  intended  here.  The  dispensation  of  God's  providence :  for  this  was  also  a  fan 
 )iand.  in  Christ's  hand,  by  which  he  fanned  away  those  unbelieving  Jews,  and  sc  purged 
 
 his  floor ;  I  mean,  the  time  was  now  come  that  their  national,  legal,  and  external  church- 
 state  umst  be  pulled  down  and  dissolved,  the  dispensation  was  changed,  the  priesthood 
 changed,  and  right  of  church-membership  changed.  Their  having  Abraham  to  their  father, 
 or  being  the  seed  of  professing  parents,  would  do  them  no  good,  nor  avail  them  any  thing, 
 because  the  covenant  of  peculiarity  God  made  with  him  and  his  natural  seed  as  such,  as 
 to  the  date  or  duration  thereof,  was  now  run  out  and  expired,  the  axe  being  now  laid  to  the 
 root  of  the  tree,  ver.  10.  So  that  unless  they  receive  Christ,  believe  in  Christ,  and  are 
 found  gracious  persons,  fit  wheat  for  Christ's  spiritual  garner  or  gospel-church  (wliich  is 
 built  up  of  lively  stones)  as  chaff  the  gospel-dispensation  like  a  fan  purges  them  out,  as 
 indeed  it  did,  and  blew  them  all  away  ;  and  we  are  not  alone  in  respect  of  this  great  truth, 
 for  many  of  our  worthy  brethren  (who  in  some  things  dift'er  from  us)  assert  the  same ;  par- 
 ticularly the  Rev.  Mr.  Cotton,  who  speaking  of  this  text,  Matt.  iii.  10,  saith,  "  The  first  is 
 the  root  of  Abraham's  covenant,  which  this  people  much  trusted  upon,  and  of  that  it  is 
 which  John  Baptist  speaketh,  '  Now  is  the  axe  laid  to  the  roi>t  of  the  tree,  think  not  to  say 
 within  yourselves,  we  have  Abraham  to  our  father,'  so  that  all  their  confidence  that  they 
 had  in  Abraham's  covenant,  temple,  and  tabernacle,  and  such  things  are  burnt  up,  and  so 
 they  have  no  root  left  them  to  stand  upon,  and  tliis  is  one  thing  intended  by  the  root. 
 
 "  Secondly,  There  is  (saith  he)  something  more  in  it ;  the  Lord  by  the  power  of  his  Si)irit 
 doth  cut  us  off  from  any  power  of  our  natural  gifts  and  parts,  and  spiritual  gifts  also ;  or  _ 
 from  any  confidence  of  our  own  sufficiency  ;  the  Lord  hath  cut  us  off  from  any  hope  in  the 
 righteousness  of  our  parents,  and  from  boastuig  of  ordinances.  And  again,  he  saith,  '  This 
 we  read  of,'  Mai.  iv.  1.  It  is  spoken  of  the  ministry  of  John  the  Baptist,  which  did  burn  as 
 an  oven  against  all  the  Scribes  and  Pharisees,  and  left  them  neither  the  root  of  Abraham's 
 covenant,  nor  the  branch  of  their  own  good  works.  He  cutteth  them  off  from  the  cove- 
 nant of  Abraham,  &c.  And  by  cutting  them  off  from  the  root,  he  leaveth  them  no  ground 
 to  trust  on."  Thus  Mr.  Cotton  on  the  covenant,  p.  177,  and  p.  21,  22.  Now  evident  it 
 is,  that  nothing  but  the  dispensation  of  God's  providence,  or  the  expiration  of  that  period 
 of  time  determined  by  the  Almighty  for  the  standing  of  the  church  of  Israel,  could  cut  the 
 Jews  ofl'  as  a  nation,  from  being  a  church  and  peculiar  jieople  unto  God ;  I  mean  in  respect 
 
SERM.    VI.]  THE    FAN   IN    CIIRISt's    HAND.  43 
 
 of  that  legal  covenant.  (I  deny  not  but  that  the  covenant  of  grace  God  made  with  Abra- 
 ham, and  with  his  true  spiritual  seed,  stands  lirra  for  ever  and  ever,  and  none  in  that  cove- 
 nant can  be  cut  off,  nor  fanned  awa}'.)  For  the  Jewish  priesthood,  church-state,  and 
 church-membership,  and  all  their  churcli-privileges  were  to  remain  until  Christ  came  ;  or 
 until  the  time  of  leformation ;  that  is,  till  the  gospel  days  and  gospel-dispensation  took 
 place  and  no  longer.  But  now  that  time  being  come,  and  they  not  seeing  an  end 
 put  to  the  old  covenant-church,  as  it  was  made  with  the  natural  offspring  of  Abra- 
 ham, and  that  their  right  to  legal  ordinances  and  church-membership,  could  not  give 
 them  any  right  to  gospel  ordinances,  nor  gospel-church-membership ;  and  they  not  be- 
 lieving in  Christ,  not  accepting  of  the  terms  of  the  gospel,  were  all  of  necessity  purged  out, 
 or  fanned  away  by  the  fan  of  the  New  Testament  dispensation,  and  so  were  no  longer  a 
 peojile  in  any  sense  in  covenant  with  God. 
 
 Thirdly,  Christ  hath  also  another  fan  in  his  hand,  viz.,  the  fan  of  church  discipline. 
 And  many  persons  falling  into  sin,  are  purged  like  chaff  out  of  his  floor  thereby.  1.  Some- 
 times some  evil  and  corrupt  persons,  who  get  among  God's  people  (or  into  his  church)  and 
 pass  a  while  for  wheat,  i.e.,  for  gracious  persons,  yet  in  time  God  suffers  them  to  fall  into 
 one  temptation  or  another,  by  which  means  they  are  fanned  away.  The  holy  Jesus  by  his 
 wise  providence  making  a  discovery  of  them,  and  their  evil  tempers  and  dispositions. 
 
 2.  Others,  whom  Christ  would  have  purged  out  of  his  church,  may  be  suffered  to  such 
 in  some  evil,  corrupt,  and  dangerous  principle,  or  errors  in  fundamentals,  like  that  of 
 "  Hymeaeus  and  Alexander,"  I  Tim.  i.  20 ;  whose  errors  being  discovered,  are 
 purged  uot. 
 
 3.  Also  many  fall  into  notorious  and  scandalous  sins,  and  are  purged  out  by  this  fan, 
 Also. 
 
 4.  Some  who  are  chaff,  or  unsound  Christians,  may  be  suffered  to  take  up  undue  offences 
 against  the  church,  or  churches  to  whom  they  do  belong,  and  by  giving  way  to  temptation, 
 tliey  may  become  unreconcileable,  magnifying  their  own  wisdom  and  self-couceitedness, 
 so  by  a  secret  hand  of  God  be  discovered  and  purged  out.  But  it  must  be  considered  that 
 the  use  and  exercise  of  the  keys  or  rules  of  church  discipline,  is  appointed  by  Cin-ist,  as 
 the  proper  fan  by  which  those  sorts  of  persons  last  mentioned,  and  some  others,  are  to  be 
 purged  out  of  the  church,  or  congregation  of  the  saints. 
 
 1  told  you  that  this  fan  of  discipline  takes  hold  of,  are  such  tliat  suck  in  heresies  or 
 capital  errors;  these  after  the  first  and  second  admonition  (Tit.  iii.  10),  ought  to  be 
 "  rejected  and  delivered  up  to  Satan,  that  they  may  not  learn  to  blaspheme,"  1  Tim.  i.  'JO. 
 
 5.  Such  also  who  refuse  to  hear  the  church  after  the  case  (in  which  they  have  offended) 
 is  regularly  brought  in  against  them,  according  to  the  rule  contained  in  Matt,  xviii.  17. 
 The  offence  at  first  may  be  against  one  brother,  and  the  offended  party  is  first  to  tell 
 him  his  fault  between  himself  and  his  brotlier  or  sister  that  hath  offended  him,  alone  : 
 whom  if  he  can  bring  to  see  and  acknowledge  his  evil,  it  is  to  proceed  no  further ;  but  if 
 he  cannot,  then  he  is  obliged  by  the  holy  law  of  Christ,  to  take  one  or  two  more,  and  go 
 to  him,  and  strive  to  convince  him,  and  bring  him  to  a  sight  and  sense  of  his  iniquity ; 
 but  if  he  cannot  do  it,  then  it  ought  to  be  brought  to  the  church,  and  if  lie  will  not  hear 
 the  church,  then  the  fan  of  excommunication  is  to  be  used  in  the  name  of  Jesus  (.'hrist, 
 and  he  purged  out. 
 
 Fourthly,  Jesus  Christ  hath  also  another  fan  in  his  hand  to  purge  his  floor,  or  cleanse 
 his  wheat  from  the  chaff,  filth,  and  defilement  of  sin,  namely  the  Holy  Spirit ;  and  by  this 
 means  he  cleanses  and  purifies,  in  a  gracious  manner,  the  souls  of  his  own  peojde  :  "  Such 
 were  some  of  you  ;  but  ye  are  washed,  but  ye  are  sanctified,  but  ye  are  justified  in  the 
 name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God,"  1  Cor.  vi.  11.  What  filthy  crea- 
 tures were  those  Corintliians,  before  the  Lord  Jesus  by  his  Spirit  had  purged  and  sanctified 
 them. 
 
 Faith,  of  the  operation  of  God,  is  a  most  excellent  grace  ;  it  is  by  faith  in  the  blood  of 
 Christ  that  we  come  to  be  purged  from  the  guilt  of  sin  ;  faith  applying  his  merits  and 
 righteousness  unto  the  soul  in  justification  ;  and  such  is  the  nature  thereof,  that  it  makes 
 hilly  the  hearts  and  lives  of  all  such  persons  in  whom  it  is  by  the  Spirit  wrouglit  or  in- 
 fused in  sanctification  ;  "  And  hath  put  no  difference  between  them  and  us,  ])urifying 
 their  hearts  by  faith,"  Acts  xv.  9.  Yea,  it  cleanseth  them  "  From  all  fllthiuess  of  llesh 
 and  spirit,  that  they  may  perfect  holiness  in  the  fear  of  God,"  2  Cor.  vii.  1. 
 
 But  let  me  tell  you  that  the  Spirit  and  grace  of  Christ,  in  this  respect,  is  as  a  fan,  and 
 rather  to  cleanse  the  saints,  by  piu-ging  out  the  chatf  of  corruption,  which  naturally  is  iii 
 
44  THR    FAN    IN    CHRISTS    HAND.  [bOOK   I. 
 
 their  hearts  an  J  lives,  than  to  purge  hypocrites  and  false  professors  out  of  the  chuixh,  and 
 to  that  I  principally  refer  here. 
 
 Fifthly,  moreover  Christ  hath  the  fan  of  persecution,  or  the  sufferings  of  the  cross,  and 
 all  other  afflictions  which  he  brings  upon  his  people,  which  he  uses  to  purge  and  purify 
 their  souls,  and  his  churches  too. 
 
 And  from  hence  afflictions  are  compared  to  a  refiner's  fire  :  "  He  shall  sit  as  a  refiner's 
 fire,  and  purifier  of  silver."  He,  that  is,  the  Messiah,  i.e.,  our  Lord  Jesus  Clirist ;  this 
 his  work,  viz.,  to  purge  his  people,  who  in  this  place  are  compared  to  silver  and  gold,  that 
 is  refined  :  as  in  my  test  they  are  likened  unto  wlieat.  In  this  he  is  compared  to  a  refiner, 
 and  hath  his  iurnace  ;  in  the  other  to  an  husbandman,  and  so  hath  his  fan.  Both  these 
 texts  allude  to  the  same  thing,  and  doing  the  same  work,  namely,  to  sever  and  separate 
 the  clean  from  the  unclean,  the  gold  from  the  dross,  the  chafi^  from  the  wheat.  And  evi- 
 dent it  is,  that  persecutions,  trials,  and  afflictions,  commonly  make  a  great  discovery  who 
 are  wheat  or  pure  gold,  viz.,  sincere  believers  :  and  who  drossy  and  chaffy  professors.  K 
 ■wheat,  persecution  purges  and  purifies  them  :  but  if  they  are  chaff,  it  usually  fans  them 
 away.  But  he  that  receiveth  the  seed  in  stony  places,  the  same  is  he  who  heareth  the 
 ■word,  and  with  joy  receiveth  it:  "  Yet  hath  he  not  root  in  himself,  but  endureth  for  a 
 while  ;  for  when  tribulation  or  persecution  ariseth,  because  of  the  word,  by  and  by  he  is 
 offended,"  Matt.  xiii.  i!0,  21.  Thus  the  fan  of  persecution  purges  these  chaffy  profes- 
 sors out  of  Christ's  spiritual  floor,  or  rather  his  garner  :  by  the  spirit  ot  judgment  and  by 
 the  spirit  of  burning.  The  rod  of  affliction,  or  furnace  of  persecution,  cannot  purge  out 
 the  filth  of  sin  that  is  in  the  Lord's  people  without  the  operations  of  the  Holy  Spirit ;  the 
 Spirit  is  called  a  Spirit  of  burning,  because  like  fire  it  burns  up  and  consumes  the  filth, 
 chaff,  and  dross,  that  is  in  us.  Before  trials  and  persecution  come,  Christ  seems  to  have 
 a  very  great  floor,  a  great  heap,  or  much  corn ;  but  when  he  comes  to  try  them  with  his 
 fan  in  his  hand,  oue  great  part  thereof  is  found  mere  chaft',  and  the  wind  drives  it  away. 
 So  much  shall  suffice  as  to  the  fan  in  Christ's  hand  by  which  he  purges  his  floor. 
 
 Quest.     Wliat  is  meant  by  the  chaft'? 
 
 Answ.     I  answer  the  chafl'  may  be  understood  to  be  twofold. 
 
 1.  Men  and  women  who  get  iuto  God's  church,  or  among  his  people,  but  are  not 
 wheat,  but  vile  hypocrites,  pretending  to  be  that  which  in  truth  they  are  not ;  thus  all 
 that  are  of  Israel  are  not  Israel.  Though  they  bore  his  name,  were  called  Jews,  called 
 saiuts,  yet  were  unsouud  at  heart,  and  graceless  souls,  or  mere  chaft',  in  God's  sight. 
 
 2.  By  chaff  may  also  be  intended  sin,  or  that  filth  and  corruption  which  cleaveth  oft- 
 times  to  the  best  of  God's  people,  which  (Christ  must  and  will  purge  out. 
 
 Quest.  Why  are  hypocrites  or  ungodly  persons  in  the  church  compared  to  chaft"  ?  And 
 how  may  they  be  known  ? 
 
 .Answ.     I  answer,  hypocrites  and  ungodly  men  in  the  church  are  compared  to  chaff; 
 
 1.  Because  chaff,  before  it  is  separated  from  the  wheat,  cleaveth  close  to  it,  and  it  is 
 hard  to  sever  it  from  the  wheat,  and  it  also  seems  like  unto  it :  even  so  some  carnal  and 
 hypocritical  professors  cleave  to  the  church,  and  seem  to  love  and  embrace  the  godly  in 
 their  arms,  and  to  lay  them  in  their  hearts  ;  they  walk  in  company,  nay  in  outward  fel- 
 lowship and  church  communion  with  them  ;  they  pray,  and  break  bread  with  them,  as  if 
 they  were  really  gracious,  and  are  not  known  to  their  brethren  to  be  otherwise  :  and  as  it 
 is  hard  to  discern  them  from  the  godly,  so  it  is  hard  to  separate  such  from  them.  Chaff 
 is  so  much  like  to  the  wheat,  that  some  have  taken  it  at  first  view  to  be  wheat ;  so  are 
 these  taken  to  be  saints,  and  there  may  be  no  severing  them  from  the  congregation  of  the 
 Lord,  till  Christ  comes  with  his  fan  to  purge  his  floor. 
 
 2.  They  may  be  compared  to  chaff,  iu  regard  of  the  gi-eat  pains  that  is  and  must  be 
 used- to  separate  it  from  the  wheat :  the  wheat  must  be  threshed  and  fanned  ;  nay,  fanned 
 again  and  again,  before  all  the  chaft'  can  be  severed  from  it.  So  unsound  professors,  or 
 some  hypocrites  in  the  church,  seem  to  cleave  so  close  to  the  godly,  and  are  in  such  seem- 
 ing union  and  oneness  with  them,  that  the  Lord  sees  there  is  no  other  way  to  sever  them 
 from  each  other,  but  by  threshing  his  wheat  with  the  flail  of  persecution,  and  then  the 
 chaff  flies  away  by  the  wind  of  this  fan. 
 
 3.  Chaft'  is  of  very  little  worth  or  value  unto  wheat ;  "  What  is  the  chaff  unto  the  wheat, 
 saith  the  Lord  ?''  Jer.  xxiii.  28.  One  peck  of  good  wheat  is  worth  many  bushels  of  chaff. 
 So  ungodly  men  and  women  are  of  little  wortli  in  God's  sight ;  a  wicked  man  to  him  is  loath- 
 some," Prov.  xiii.  5,  as  Solomon  shows,  and  that  which  is  loathsome  and  hateful  in  our  sight, 
 we  value  not,  but  cast  away.  The  prayers  of  the  wicked  are  abominable  to  the  Lord,  because 
 their  persons  are  not  accepted  in  Christ.  Whatsoever  the  ungodly  do,  or  whatsoever  show  they 
 
SERM.     VI.]  THK    FAN    IN    CHUISTS    HANK.  43 
 
 make  of  religion,  let  them  i)ray,  hear,  read,  preach,  or  give  to  tlie  poor,  it  is  not  regarded  nor 
 accepted  of  the  Lord  ;  one  godly  person  is  more  to  him,  tlian  a  multitude  of  uusauctitied 
 and  hypocritical  persons.  The  tongue  of  the  just  is  as  choice  as  silver,  the  heart  of  the 
 wicked  is  but  of  little  worth.  The  best  part  of  a  child  of  God  is  his  heart,  though  he 
 thinks  that  is  the  worst  of  all.  Saints  are  wheat,  hypocrites  chatf ;  the  one  is  gold,  the 
 other  dross  in  God's  esteem.  Hence  the  Lord  saitii,  "  Since  thou  wast  precious  in  my 
 sight,  thou  hast  been  honourable,  and  I  have  loved  thee .  therefore  will  1  give  men  for 
 thee,  and  people  for  thy  life  :  1  will  give  Egypt  for  thy  ransom,  Ethiopia  and  Seba  for 
 thee."  Isa.  xliii.  3,  -L  God  so  little  values  graceless  persons,  that  he  will  sacrifice  thou- 
 sands of  them  in  love  and  cercy  to  his  faithful  ones. 
 
 4  ChaflF  is  light  and  airy,  it  is  no  ponderous  thing,  therefore  the  wind  carries  it  tliis 
 way,  and  that  way,  at  every  turn  :  nay,  every  small  breath  of  wind  moves  it  to  and  fro ; 
 whereas  wheat  stirs  not,  moves  not,  but  abides  in  its  place,  it  being  a  weighty  and  pon- 
 derous thing.  Even  so  all  hypocritical  and  unsound  professors,  whatsoever  they  seem  to 
 be  at  some  times,  (by  making  a  show  of  religion,  and  pretending  to  piety)  yet  they  are 
 in  God's  sight  as  light  as  vanity  ;  they  are  like  chaff,  not  serious,  weighty,  and  ponderous, 
 they  are  but  a  flash,  a  shadow,  and  no  substance,  having  mere  dry,  barren,  aud  empty 
 souls.     And  their  lightness  appears  and  shows  itself  in  mauy  respects. 
 
 1.  It  appears  sometimes  by  their  light,  frothy,  and  airy  talk  and  discourse.  They  may 
 sometimes  seem  serious  ;  but  if  watched  they  will  be  discovered,  their  tongues  will  be- 
 tray them,  by  their  foolish  and  vain  words,  and  communication.  "  They  setting  no  watch 
 before  the  door  of  their  lips,  and  bridle  not  their  tongue,  therefore  their  rehgion  is  vain," 
 James  i.  26,  as  the  apostle  James  shows. 
 
 Christians,  if  you  would  not  be  found  cliaff  at  the  great  day,  take  heed  of  a  reviling 
 tongue,  lest  you  deceive  yourselves,  and  all  yonr  religion  and  profession  be  vain.  "  He 
 either  deceiveth  his  own  heart  (saith  our  Annotators)  in  thinking  himseli  religious,  when 
 indulging  himself  in  things  contrary  to  religion  ;  or  else  deceiveth  his  own  heart,  being 
 bhndei  with  self-love,  and  lifted  up  with  self  conceit,  which  is  the  cause  of  his  railing, 
 censuring,  and  speaking  evil  of  others.  Their  religion  is  vain,  empty,  and  to  no 
 purpose,  having  no  reality  in  itself,  and  briugeth  no  benefit  to  them. 
 
 0  what  a  reproach  doth  the  talkative  and  prating  person  bring  on  the  name  of  God. 
 This  man,  this  woman,  say  they,  is  a  member  of  such  or  such  a  church,  and  see  what 
 vain  talk,  frothy  words,  and  frivolous  discourse  proceed  from  their  lips  ?  But  much 
 more  evil  is  in  such  who  backbite,  revile,  and  defame  others  (as  was  hinted  before.) 
 This  I  say  may  discover  such  to  be  but  chaff. 
 
 2.  They  appear  to  be  chaff",  not  only  by  their  light,  vain,  idle,  and  back-biting  tongues, 
 hut  also  by  their  light  behaviour ;  for  the  hghtness  of  the  heart  is  as  much  discovered  by 
 a  loose  and  aii-y  deportment,  as  by  loose  and  vain  words ;  their  wanton  looks,  and  rol- 
 ling eyes,  or  other  unseemly  and  uncomely  carriage,  show  in  part  what  they  are  ;  they 
 being  not  of  a  grave,  sober,  and  serious  spirit,  but  behave  themselves  as  if  they  had  no 
 sense  of  the  omnisciency  of  God  upon  their  hearts,  nor  of  his  holiness  ;  not  setting  the 
 Lord  always  before  them,  gives  cause  to  all  to  fear  they  are  but  chaff. 
 
 3.  Their  light,  empty,  and  airy  attire,  dresses,  and  antic  fashions,  which  they  wear 
 and  take  delight  in,  doubtless  too  much  discovers  the  lightness,  vanity,  and  emptiness  of 
 their  spirits.  I  am  persuaded  these  high  and  shameless  head-dresses  which  some  women 
 appear  in,  that  come  into  Christian  assemblies,  are  but  as  tell-tales  of  the  vanity,  pride, 
 emptiness,  and  haughtiness  of  their  hearts  ;  who  but  they  that  sell  wine  will  put  forth  a 
 bush  ?  I  cannot  see  how  a  sober  serious  Christian  woman  should  be  satisfied  to  wear  such 
 antique  dresses.  Their  souls  sure  must  needs  blush  at  the  thoughts  of  theoi ;  when 
 they  consider    whose  eyes  behold  them,  viz.,  God. 
 
 4.  Such  are  chaff  that  only  have  the  husk  or  shell  of  Christianity.  Chaff  is  the  husks 
 of  wheat.  Many  professors  please  themselves  with  the  external  part  of  religion,  having 
 a  form  of  godUness,  but  are  strangers  to  the  life  and  power  thereof.  Like  the  foolish 
 virgins,  they  have  lamps,  but  no  oil ;  a  name,  but  want  the  nature  of  true  believers  ;  can 
 talk  and  discourse  of  religion,  of  the  covenant  of  grace,  and  excellency  of  Christ.  They  may 
 have,  I  grant,  clear  notions  in  their  heads  of  the  mysteries  of  the  Gospel,  and  defend  it 
 too  against  opposers,  yet  their  hearts  are  unsanctified,  and  never  felt  nor  experienced  the 
 work  of  faith  with  power ;  they  have  the  outside  of  the  true  Ch.istian,  the  shell  of  the 
 wheat,  but  if  tried  and  searched  there  is  nothing  but  chaff,no  kernel  in  them,  they  want 
 the  root  of  the  matter.  All  true  believers  have  passtd  through  the  pangs  of  the  new  birth  ; 
 they  found  they  were  once  dead,  but  are  now  alive ;  once  blind,  but  now  they  see  ;  once 
 
46  THE    FAN    IN    CHRIST's    HAND.  [bOOK   I. 
 
 lost  in  their  owu  eyea,  but  now  found  ;  once  carnal,  but  now  spiritual ;  once  bad  their 
 affection  set  on  things  below,  but  now  on  things  above.  Siu  was  once  sweet  and  pleasant 
 to  them,  but  now  it  is  bitter  and  loathsome  in  their  eyes,  because  they  see  it  is  so  iu  the 
 sight  of  God.  Their  judgments  are  informed,  their  understandings  savingly  enlightened, 
 Christ  and  heavenly  thhigs  are  valued  and  esteemed  above  all  things  here  below,  yea, 
 above  ten  thousand  worlds,  by  them  ;  and  their  understandings  are  not  only  brought  to 
 assent  to  the  truth  of  Christ,  to  the  glory  and  beauty  of  Christ  ;  but  their  wills  also  are 
 subjected  to  him ;  they  are  brought  to  consent  and  yield  themselves  to  the  Lord ;  they 
 believe  and  love,  believe  and  obey,  believe  and  suffer  reproach,  taking  up  the  cross,  put- 
 ting on  the  yoke  of  Christ  ;  their  affections  are  so  changed ,  and  under  divine  influences, 
 that  what  they  loved  once,  they  hate  ;  and  what  they  once  hated,  or  liked  not,  they  dearly 
 love  and  approve  of  now.  But  thus  it  is  not  with  chaffy  professors.  They  may  be 
 changed  from  open  profaneness  to  an  outward  reformation  of  life,  but  their  hearts  are  not 
 changed,  sin  is  not  crucilied  in  them,  self  is  not  subdued  ;  that  enmity  that  was  naturally 
 in  their  hearts,  or  dislike  to  the  life  and  power  of  strict  godliness,  is  not  removed  ;  they 
 act  only  from  common  illuminations  of  the  Spirit,  and  so  they  put  a  force  upon  themselves 
 when  found  iu  religious  duties  :  and  find  not  a  natural  inclination  and  sweet  propensity  in 
 tlieir  hearts  to  heavenly  things.  And  this  shows  they  are  no  more  than  chaff'. 
 
 5.  And  lastly,  chaff"  I  told  you  is  light,  and  every  breath  of  wind  will  move  it,  this 
 way,  and  that  way ;  and  if  it  rises  high,  it  will,  may  be,  blow  it  quite  away,  there  being 
 no  kernel  in  it,  whereas  the  wheat  abides. 
 
 So  chaffy  and  vain  professors  are  startled  at  every  small  blast  of  persecution,  and 
 presently  begin  to  move  out  of  their  place,  and  shun  assembling  themselves  with  God's 
 people.  Nay,  every  wind  of  corrupt  doctrine  is  ready  to  blow  some  of  this  sort  away ; 
 they  are  unsettled  persons,  that  want  weight,  or  are  not  rooted  in  the  truth,  wanting  a 
 good  understanding,  and  a  principle  of  saving  grace  in  their  hearts.  "  Be  not  carried 
 about  with  divers  and  strange  doctrines,  for  it  is  good  to  have  the  heart  established  with 
 grace,  and  not  with  meats,"  Heb.  xiii.  9. 
 
 This  sort  are  soon  corrupted  from  the  simplicity  of  the  gospel,  by  the  cunning  crafti- 
 ness of  men,  being  ready  to  receive  any  strange  notion,  or  close  in  with  a  new  scheme 
 of  religion,  some  turning  to  Judaism  and  add  Moses  to  Christ,  or  join  to  the  gospel  their 
 own  works.  They  are  commonly  corrupt,  either  in  principles  or  practices,  or  in  both  ; 
 making  a  stu-  about  the  mint,  anuise,  and  cummin,  i.  e.,  about  the  smaller  matters  of 
 religion,  as  concerning  meats  and  observation  of  days,  as  if  in  such  things  lay  the  great 
 stress  of  Christianity.  How  many  are  there  who  hke  those  false  teachers,  and  deluded 
 people  in  the  primitive  times,  plead  for  justification  some  other  way  than  by  faith  only, 
 and  bring  in  their  own  inherent  hoUness  and  sincere  obedience,  and  add  that  to  the 
 „.  .  ,.,      J  merits  of  Christ,  in  point  of  justification  before  God  ;  or  exalt  the   power 
 
 Sinis  likened         ,.,,/.,  .       i  ,•     •         ,       ,         .  r.  ^ 
 
 to  chaff,  and  wul  01  the  creature,  to  tlie  echpsmg  the  doctrme  of  free-grace. 
 Matt.  111.  3.  Secondly,  By  chatF  may  also  be  meant,  sin,  filth,  and  corruption,  which  clea- 
 veth  to  the  hearts  and  lives  of  true  believers,  which  Christ  by  the  fan  of  his 
 Word,  Spirit,  and  afflictions,  as  you  have  heard,  purges  out.  "  He  shall  purify  the  sons 
 of  Levi,  and  purge  them  as  gold  and  silver,  that  they  may  offer  unto  the  Lord  an  oft'ering 
 in  righteousness."  This  is  spoken  of  Jesus  Christ,  whose  fan  is  in  his  hand.  It  shows 
 his  work  and  office,  namely,  to  refine  and  fan  his  people,  not  only  members  but  ministers 
 also,  signified  by  the  sons  of  Levi,  that  they  all  may  oft'er  acceptable  sacrifice  unto  God. 
 Besides,  our  Lord  Jesus  sometimes  makes  use  of  wicked  men  as  a  fan  in  his  hand  to  purge 
 his  people,  and  be  did  of  old  fan  Israel  by  the  Babylonians,  and  by  the  Assyrians  ;  "  I 
 will  send  unto  Babylon  fanners,  as  I  have  sometimes  fanned  and  scattered  my  people  by 
 them  ;  so  will  I  fan  them  by  the  jMedes  and  Persians,  who  shall  empty  the  land  of  them," 
 Jer.  lix.  2.  After  Christ  hath  fanned  or  purged  away  the  chaff'  and  filth  of  the  daughter 
 of  Zion,  he  will  fan  their  enemies,  and  they  being  all  chaff",  the  wind  of  his  indignation 
 will  drive  them  away.  Let  this  be  noted,  that  Christ  hath  many  ways  to  fan  and  purge 
 his  people,  yet  still  it  is  for  their  good  ;  and  they  shall  lose  nothmg  but  their  chaff',  their 
 sin  and  corruptions  thereby. 
 
 "  And  gather  his  wheat  into  his  garner."     The  saints  are  here  called  wheat. 
 
 1.  Wheat  is  a  choice  grain,  the  best  grain  ;  so  true  believers  are  a  choice  people  in 
 Christ's  sight.  "  The  righteous  is  more  excellent  than  his  neighbour,  "  Prov.  xii.  26. 
 They  are  called  "  the  excellent  in  all  the  earth,"  Psal.  xvi.  3.  "  God  calls  his  people  his 
 jewels,  or  choice  treaure  ;"  Matt.  iii.  ult.  They  are  men  of  a  high  and  heavenly  birth,  of 
 
SEKM.    VI.]  TUF,    FAN    IN    CIIRIST's    HAND.  47 
 
 liigli,  sublime,  and  excellent  spirit ;  they  are  espuused,  by  an  excellent  person  f'^ie'cf  ?be 
 
 act,  and  are  influenced  by  excellent  principles  ;  and  have  glorious  ends  and  aims  wheat  and 
 
 in  all  they  do.    And  from  hence  may  be  compared  to  wheat.  xS^ii.    "' ' 
 
 2.  Wheat  hath  its  chaff,  cleaving  ofttimes  close  it,  it  will  stick  and  cleave  'vvheie  the 
 so  to  it,  that  it  is  not  easily  separated.  wheat   is 
 
 So  it  is  with  Christ's  spiritual  wlieat ;  the  filth  or  chaff  of  internal  corrup-  ^"^§^]^  "•* 
 tiou  is  very  subject  to  cleave  to  them,  and  hard  it  is  for  them  to  get  rid  of  it. 
 "  When  I  would  do  good,  sin  is  present  with  me ;  for  the  good  1  would,  I  do 
 not ;   but  the  evil  which  I  would  not  do,  that  do  I,"  Rom.  vii.  21 — 24. 
 
 Oh  !  wretched  man  that  I  am,  who  shall  deliver  me  from  the  body  of  this  death  ?  I 
 am  (as  if  he  should  say)  even  wearied  with  continual  combating.  I  cannot  get  rid  of  this 
 dead  body,  this  inward  tilth  and  corruption,  the  remainders  of  sin  in  my  flesh  ;  this  chaff' 
 cleaves  to  all  Christ's  wheat. 
 
 3.  Wiieat  is  threshed  with  the  flail,  to  sever  it  from  the  straw  or  chaff,  by  the  hus- 
 bandman ;  so  God,  to  sever  the  wheat,  i.  e.,  the  godly  from  the  chaffy  professor,  and  free 
 them  of  the  filth  and  corruption  of  their  own  hearts,  brings  his  flail  of  affliction  and  per- 
 secution upon  them. 
 
 4.  Wheat  is  also  fanned,  to  cleanse  it ;  and  it  is  to  be  noted,  that  the  fan  in  the 
 hand  of  the  Imsbandman  tosses  up  the  wheat  and  chaff'  together,  and  then  he  shakes  it  to 
 and  fro,  this  way,  and  that  way,  on  his  knees. 
 
 So  the  Lord  Jesus  with  his  spiritual  fan  tosses  the  godly  and  hypocritical  professor,  by 
 the  same  afflictions,  trials,  persecutions,  and  temptations.  And  0  what  hurryings,  tossings 
 and  tumblings  to  and  fro  in  their  spirits,  have  some  Christians  met  with  in  the  late  times, 
 and  still  daily  meet  withal.  They  have  their  ups  and  downs,  this  affliction  and  the  other 
 temptation  ;  this  loss,  and  the  other  cross  :  but  yet,  nevertheless,  they  are  not  tossed  out ; 
 whilst  Christ's  wheat  is  refined,  they  abide  fanning,  (as  I  hinted  before),  but  so  doth  not 
 the  carnal  and  light  professor :  "  They  are  offended,"  Jlatt.  xiii.  21,  through  this  means, 
 as  our  Saviour  shows,  and  are  ready  to  say  with  Ihat  wicked  man  of  old,  "  this  evil  is  of 
 the  Lord,  why  should  I  wait  upon  him  any  longer  ?"  1  Kings  vi.  33.  Believers  know  God 
 doth  it  not  for  his  pleasure,  but  for  their  profit,  that  they  might  be  partakers  of  his  holi- 
 ness," Heb.  xii.  10.  Hence  it  is  said,  that  "  they  endure  chastening,  and  faint  not  when 
 they  are  rebuked  of  the  Lord." 
 
 "  And  gather  the  wheat  into  his  garner." 
 
 Christ  hath  a  two-fold  garner. 
 
 First.     His  Church  is  his  garner. 
 
 1.  A  garner  is  prepared  on  purpose  to  retain,  and  safely  to  secure  the  wheat  in  a 
 heap  together,  where  it  is  carefully  to  be  looked  after.  So  is  the  Church  of  God  ap- 
 pointed and  prepared  to  receive  and  secure  his  faithful  people  together ;  it  is  not  built  for 
 chaff'  and  tares,  and  great  care  and  pains  is  required  of  Christ's  servants  in  looking  to, 
 and  taking  care  of  his  spiritual  wheat  in  his  Church. 
 
 Yet  through  want  of  care,  or  weakness,  or  want  of  knowledge  in  Christ's  ministers  and 
 servants,  in  discerning  who  are  sincere  Christians,  and  who  are  not :  many  unsound  and 
 chaft'y  professors  are  let  into  the  church  or  churches  of  Jesus  Christ,  which  is  displeasing 
 unto  him,  because  they  spoil  the  beauty  and  glory  thereof,  and  cause  many  to  reproach 
 his  faithful  ones  ;  as  it  also  renders  them  in  the  sight  of  the  carnal  world  not  to  be  God's 
 people. 
 
 Therefore,  Christ  with  the  fan  of  persecution  oftentimes  fans  his  people,  to  purge  out 
 the  loose  and  profane  from  among  them. 
 
 Secondly,   By  the  garner  is  meant  heaven  itself,  into  which  all  the  elect  HeaT<?n  is 
 shall  be  put  at  the  last  day,  and  into  this  garner  shall  none  come  but  pure  garner!" 
 wheat :  "  And  there  shall  in  no  wise  enter  into  it  any  thing  that  defileth, 
 neither  whatsoever  worketh  abomination,  or  that  maketh  a  lie,  but  they  which  are  written 
 in  the  Lamb's  book  of  life."  Rev.  xxi.  27. 
 
 "  But  he  will  burn  up  the  chaff  with  unquenchable  fire." 
 
 By  burning  up  the  chaff"  with  unquenchable  fire,  is  meant  the  direful  wrach  what 
 of  God,  which  sometimes  seizes  on   ungodly  persons  in  this  world,  and   shall  JJIIJ!},",'!'^ 
 eternally  take  hold  of  all  the  chaff  in  the  world  to  come.     The  wrath  of  God  "p  ";e 
 is  often  compared  to  fire  in  the  Scripture.     "  There  went  up  a  smoke  out  of  '^'"'''' 
 his  nostrils,  and  a  fire   out  of  his  mouth  devouring ;  coals  were  kindled  by  it,"  Psal. 
 viii.  8.     So  in  another  place  it  is  said,    "  A  fire  goeth  before  him,"  Psal.  xc.  3,  &c. 
 "  Shall  thy  wrath  burn  like  fire?"  Psal.  Ixxxii.  4G.     "  His  fury  is  poured  out  like  fire, 
 and  the  rocks  are  thrown  down  by  him,"  Nab.  i.  7. 
 
48  THE  p\N  IN  Christ's  hand.  [book  i. 
 
 1.  Fire  is  a  terrible  and  a  most  amazing  element,  especially  when  it  breaks  forth  like 
 a  masterless  enemy,  and  none  can  stop  it ;  so  is  the  wratli  of  God  very  terrible,  when  he 
 poureth  it  forth  in  his  greatest  fury.  0  what  a  frightful  cry  doth  a  dreadful  fire  that 
 breaks  out  in  a  town  or  city  cause  !  what  a  wringing  of  hands  !  men  tremble,  women 
 miscarry  oftentimes,  children  screech  out,  it  frightens  the  very  fowls  of  the  air,  and 
 beasts  of  the  earth,  and  turns  aU  faces  into  paleness  !  How  amazing  were  the  flames  of 
 Sodom,  and  how  terrible  is  the  burning  of  mount  ^Etna !  The  wrath  of  God,  when  it 
 furiously  breaketh  forth  upon  a  people  and  nation,  or  particular  person,  causeth  dreadful 
 horror,  it  maketh  the  stoutest  heart  to  quake,  and  the  strongest  hands  feeble:  "  At  his 
 wrath  the  earth  shall  tremble,  and  the  nations  shall  not  be  able  to  abide  his  indignation^" 
 Jer.  X.  10.  His  fury  is  poured  out  like  fire,  and  the  mountains  are  thrown  down  before  him. 
 Can  thy  heart  endure,  or  thy  hands  be  strong,  iu  the  day  when  I  contend  with  thee  ? 
 "  Who  can  stand  before  his  indignation  ?"  Nab.  i.  6.  0  how  will  the  wicked  fly  into  holes, 
 quiver  like  a  leaf,  "  and  cry  to  the  rocks  and  mountains  to  fall  upon  them,  and  hide  them 
 from  the  face  of  him  that  sitteth  upon  the  throne,  and  from  the  wrath  of  the  Lamb," 
 Eev.  vi.  16. 
 
 2.  Fire  breaks  out  sometimes  very  suddenly,  when  none  think  of  it,  but  all  are,  as  they 
 judge,  safe  and  secure  ;  yet  in  a  moment  how  are  they  surprised,  when  nothing  but  the 
 horror  and  cry  of,  fire,  fire,  fire,  is  heard  in  their  ears.  So  God's  wrath,  like  a  dreadful 
 and  unexpected  fire,  breaki  out  sometimes  suddenly  upon  the  ungodly.  How  surprising 
 were  the  flames  of  Sodom,  and  the  amazing  hand-writing  on  Belshazzar'swall,  when  he 
 was  drinking  wine  in  bowls  !  immediately  the  "  king's  countenance  was  changed,  arid  he 
 was  troubled  in  his  thoughts,  so  that  the  joints  of  his  loins  were  loosed,  and  his  knees  smote 
 one  against  the  other:  I)an.  v.  5,  6.  "  AVhen  they  cry  peace  and  safety,  then  sudden 
 destruction  cometh,  as  travail  upon  a  woman  with  child,  and  they  shall  not  escape,"  1 
 Thess.  iii.  3. 
 
 3.  A  fire  sometimes  breaks  fijrth  in  the  night,  when  men  are  asleep :  so  God  comes 
 upon  men  many  times  in  the  night  of  ignorance  and  unbelief,  while  they  lie  on  their  beds 
 of  ease  and  carnal  security,  by  amazing  judgments,  or  by  suddden  death.  How  secure 
 was  the  old  world,  and  the  rich  man  in  the  gospel,  to  whom  God  said,  "  this  night  thy 
 soul  shall  be  required  of  thee  ?" 
 
 4.  A  consuming  fire  destroys,  wastes,  and  devours  exceedingly ;  as  Sodom  found,  and 
 London  also,  by  woeful  experience.  So  God  when  he  breaks  forth  in  his  wrath  and  fury, 
 he  makes  most  lamentable  desolation.  "  The  Lord  shall  swallow  them  up  in  his  wrath, 
 and  the  fire  shall  devour  them,"  Psal.  xxi.  9,  10.  The  wrath  of  God  is  compared  to  a 
 consuming  fire  :  "  For  our  God  is  a  consuming  fire,"  Heb.  xii.  ult. 
 
 5.  A  consuming  and  raging  fire  spares  none,  the  palace  of  the  prince,  no  more  than 
 the  cottage  of  the  peasant ;  the  mighty  oaks,  as  well  as  the  lowest  slmibs,  are  devoured 
 by  it.  So  the  wrath  of  God  seizetli,  and  will  seize  on  all  wicked  men  ;  on  the  mighty  and 
 lionourable  of  the  earth,  as  well  as  the  poor  and  contemptible  ones  ;  the  king  on  his 
 thrones,  as  well  as  the  beggar  on  the  dunghill.  "  His  wrath  shall  he  on  every  one  that 
 is  proud  and  lifted  up,  and  he  shall  be  brought  down  ;  upon  all  the  cedars  of  Lebanon,  and 
 upon  all  the  oaks  of  Bashan,"  Isa.  ii.  12 — 16.  "  He  will  come  upon  princes  as  upon 
 mortar,  the  whole  earth  shall  be  devoured  by  the  fire  of  his  jealousy,  neither  their  gold 
 nor  silver  shall  be  able  to  deliver  them  in  the  day  of  the  Lord's  wrath,"  Zeph.  i.  18. 
 
 6.  'Wood,  hay,  stubble,  chaft",  and  tares,  are  fit  fuel  for  the  fire  to  seize  upon,  and  such 
 things  that  are  combustible  make  it  to  burn  the  more  vehemently.  And  if  strong  towers 
 cannot  stand  before  a  consuming  fire,  how  is  it  possible  for  briars  and  thorns  ?  Some 
 sinners  are  hke  stubble  fully  dry :  they  are  fit  fuel  for  the  wrath  of  God,  like  fire,  to  take 
 hold  of.  0  what  horrid  guilt  lies  upon  some  men's  consciences  1  Just  like  a  great  heap 
 or  pile  of  wood,  well  diied.  or  cart  loads  of  straw,  or  dry  stubble :  "  What  if  God  will 
 to  show  his  wrath,  and  make  his  power  known,  endured  with  much  long  suA'aring,  the 
 vessels  of  wrath  fitted  to  destruction  ?"  Eom.  ix.  22. 
 
 A  long  coui'se  in  sin,  custom  in  sin,  resisting  the  gi-ace  of  God,  slighting  convictions, 
 hardening  the  heart  against  reproof,  stifling  the  accusations  of  conscience,  and  abusing  the 
 patience  and  long  suflering  of  God,  fits  men  for  tlie  fire  of  his  wrath  ;  "  Whilst  they  are 
 folden  together  as  thorns,  and  whilst  they  are  drunken  as  drunkards,  they  shall  be  de- 
 voured as  stubble  full  dry,"  Nah.  i.  10. 
 
 7.  A  dreadful  fire,  when  it  breaks  out,  turns  all  joy  into  sorrow,  and  makes  a  day  of 
 mirth  a  day  of  mourning :  so  the  consuming  wrath  of  God,  whether  it  seizes  on  the  con- 
 sciences of  men  only  whilst  aUve  in  the  body,  or  on  body  and  soul  both  here,  or  on  the 
 
SEEM.    VI. J  THE    FAN   IN    CHRIST  S    HAND. 
 
 49 
 
 soul  at  death,  it  turns  all  joy  into  sorrow.     0  what  extremity  of  misery  Jo  such  feel !  ask 
 Judas  or  Spira,  they  could  tell  you. 
 
 b.  Fire  is  a  most  cruel  and  dreadful  tormentor  ;  if  a  man  be  cast  into  a  fire,  what  in- 
 tolerable pain  and  anguish  doth  it  put  him  to  ;  but  alas,  alas,  that  is  nothing  to  the  wrath 
 of  God,  when  God  kindles  it  in  the  consciences  of  men,  nor  to  hell  fii-e.  You  will  say, 
 0  it  is  a  fearful  thing  to  fall  into  a  furious  fii-e,  into  a  burning  furnace  ;  but,  0  sirs,  how 
 much  more  dreadful  it  is  to  fall  under  the  wrath  of  God  !  "  It  is  a  fearful  thing  to  fall 
 into  the  hands  of  the  living  God  :  for  our  God  is  a  consuming  fire,"  Heb.  ii.  12.  If  il  be 
 terrible  to  have  a  finger,  a  foot,  or  a  hand  to  be  burned  off,  or  to  have  the  whole  body 
 cast  into  a  furnace  of  boiling  oil,  (as  some  of  the  holy  martyrs  were)  how  then  can  sin- 
 ners, who  are  as  chaff,  bear  the  thoughts  of  God's  wrath  and  vindictive  vengeance, 
 which  is  far  more  intolerable  than  any  fii-e  into  which  any  mortal  was  ever  cast  ?  For, 
 
 1.  Other  fire  burns  only  the  external  part,  or  tempor.il,  or  corporal  matter  ;  but  the 
 fire  of  God's  wrath  burns  and  torments  the  spirit,  the  soul,  the  invisible  part. 
 
 2.  Elementary  fii-e  is  seen,  but  internal  wrath  is  only  felt  inwardly,  it  cannot  be  seen. 
 
 3.  The  fiercest  fire  that  ever  was  kindled  hath  been  overcome,  and  by  engines  or 
 instruments  put  out ;  but  the  fire  of  God's  wrath,  when  kindled,  and  the  soul  thrown  into 
 hell,  cannot  be  put  out,  nor  be  extinguished ;  it  is  unquenchable  fire.  Though  tlie  burn- 
 ing of  mount  Etna  aud  other  burning  mountains  is  impossible  for  man  to  extinguish,  yet 
 doubtless  they  shall  not  burn  always,  they  will  be  put  out ;  but  wrath  shall  burn  for 
 ever.  So  much  as  to  the  explanation  of  our  text.  From  hence  we  may  observe  divers 
 propositions  or  points  of  doctrine. 
 
 1.  Doct.  The  old  floor  is  gone,  it  is  removed,  viz.,  the  old  .Jewish  Church,  or  national 
 Church  of  Israel,  the  wheat  that  was  in  it  being  taken  into  Christ's  gospel  garner,  and  the 
 chaff,  or  all  graceless  persons,  "  or  unbelievers,  are  fanned  away,"  Eph.  ii.  16.  Now 
 Christ  hath  removed  the  partition-wall  that  was  between  Jew  and  Gentile,  and  hath  recon- 
 ciled both  unto  God  in  one  body,  2  Cor.  v.  17.  Now  there  is  no  knowing  men  after  the  flesh, 
 fleshly  privileges,  i.  e.,  being  the  seed  of  Abraham,  or  being  the  seed  of  believers  as  such, 
 gives  no  right  to  spiritual,  saving,  and  eternal  blessings.  Both  those  two  people,  .Jews  and 
 Gentiles,  that  believe,  of  twain  are  made  one,  i.  e.,  one  new  man,  or  one  Christian  or 
 Gospel  Church.  And  this  is  done  by  Jesus  Christ,  who  by  his  fan,  or  dispensation  of  the  New 
 Testament,  hath  abolished  the  old  covenant  right  of  church-membership  ;  not  the  fleshly 
 seed,  but  the  spiritual  seed  of  Abraham,  are  to  be  received  into  Christ's  Gospel  garner  ; 
 "  Ye  as  lively  stones  are  built  up  a  spiritual  house,"  1  Pet.  ii.  5.,  &c.  But  this  I  shall 
 not  prosecute. 
 
 2.  Doct.  Jesus  Christ  would  have  none  but  pure  wheat  he  gathered  into  his  garner  ; 
 not  the  fleshly  and  spiritual  seed,  not  the  believer  and  the  unbeliever,  not  godly ,ones  and 
 ungodly  ones,  not  the  chaff"  and  the  wheat,  as  it  was  under  the  law,  in  the  national  church 
 of  the  Jews.  Nut  whole  parishes,  or  whole  nations  ;  no,  no,  none  but  true  Christians,  or 
 holy  persons,  sanctified  aud  sincere,  and  truly  gracious  souls. 
 
 3.  Doct.  Christ's  great  work  and  office  is  to  purge  his  people,  to  cleanse  them,  and 
 make  them  holy,  and  to  sever  the  wheat  from  the  chaft',  the  pure  from  the  impure  ;  or  to 
 separate  hypocrites  from  iiis  church,  and  purge  his  saints  from  all  their  inward  filth  and 
 corruption  :  he  would  have  no  chaff  there,  none  that  are  lalse-hearted  and  unsound,  such 
 will  he  first  or  last  purge  out ;  and  he  will  make  them  that  are  good  to  be  much  better, 
 more  clean,  more  holy,  more  pure,  he  will  purge  out  tiie  chaff'  of  hypocrites,  unbelief, 
 pride,  passion,  covetousness,  vain-glory,  carnality,  and  all  manner  of  corruption  whatso- 
 ever that  is  in  them.  He  sits  as  a  refiner  and  purifier  of  sUver,  and  he  will  throughly 
 "  purge  away  their  dross,  and  take  away  all  their  tin,"  Isa.  i.  25.  The  time  draws  near 
 in  which  "  the  sinners  in  Zion  shall  he  afraid,  fearfulness  shall  surprise  the  iiypocrites: 
 who  amongst  us  shall  dwell  with  devouring  fire  ?  who  amongst  us  shall  dwell  with  ever- 
 lasting burnings  ?"  Isa.  xxxiii.  1 4. 
 
 4.  Doct.  jUI  true  believers,  or  all  Christ's  wheat,  shall  be  saved,  shall  be  received  in- 
 to heaven,  or  be  gathered  into  his  glorious  garner  above,  and  into  which  place  no  wicked 
 person,  no  false-hearted  professor,  no  hypocrite,  no  carnal  and  self-decei\ed  gospeller,  shall 
 come.  Though  some  of  this  sort  get  into  the  church  militant,  they  shall  not  get  into  the 
 church  triumphant;  though  they  may  get  a  seeming  place  m  his  gamer  below,  yet  they  shall 
 have  no  place  in  his  glorious  barn  or  garner  above.  Sirs,  you  that  seem  to  take  delight 
 in  the  company  of  the  saints,  and  seem  to  feed  and  lie  down  with  Christ's  sheep,  yet  know 
 you  shall  one  day  be  separated  as  goats  from  the  sheep,  as  foohsh  virgins  from  the  wise 
 
50  THE   FAN   IN   CnRJST's  HAND.  [bOOK   I. 
 
 as  chaff  from  the  wheat,  and  as  dross  from  the  gold  ;  all  you  that  are  not  sincere  must  go 
 to  your  place  ;  and  those  that  shall  be  set  at  Christ's  right-hand,  shall  receive  the  king- 
 dom prepared  for  them,  and  all  that  shall  be  on  his  left-hand,  must  go  into  "  everlasting 
 fire,  prepared  for  the  devil  and  his  angels,"  Matt.  xxv.  41. 
 
 5.  Doct.  A  discrimination  day  will  come,  a  day  of  severing  the  good  from  the 
 bad,  &c. 
 
 6.  Doct.  The  wrath  of  God  is  like  fire,  it  is  intolerable  ;  or  the  misery  and  torments 
 The  iTTath  pf  tj^e  damned,  or  of  all  hypocrites  and  unbelievers,  will  be  dismal  and  amazing ; 
 whether  or  there  is  no  expressing  how  fearful  their  condition  is  and  will  be,  who  fall  un- 
 eitenrnMa  ''^'"  '■^^  vindictive  wrath  and  vengeance  of  an  angry  God.  I  shall  not  speak 
 intolerable,  now  to  either  of  these  propositions,  but  at  present  I  shall  close  with  a  word  or 
 two  by  way  of  use. 
 
 THE      APPLICATION. 
 
 1.  Caution.  Take  heed  you  are  not  chaff,  or  prove  not  chaff,  when  the  fanner  comes 
 to  fan  you.  0  see  you  are  not  loose,  carnal,  and  empty  professors  ;  if  you  have  only  a  form 
 of  godliness,  the  name  of  Christ  only,  or  lamps,  and  no  more,  sad  will  it  be  with  you  ;  if 
 you  are  not  solid,  weighty,  and  ponderous  Christians.  If  you  experience  not  the  divine  power 
 of  godliness,  the  sin-killing,  the  soul-quickening,  the  heart-transformmg,  and  God-exalting 
 power  of  Christ's  Spirit,  you  are  undone. 
 
 Take  a  few  motives  to  stir  you  up  to  take  heed. 
 
 1.  The  fanner  is  coming  with  his  fan  in  his  hand  :  A  providence  may  be  near,  yea, 
 such  a  providence  and  dispensation  which  you  little  think  or  dream  of.  I  might  have 
 showed  you  that  the  whole  earth  is  but  Christ's  common  floor,  and  he  is  now  about  to  fan 
 this  mighty  floor ;  he  hath  many  fans  to  do  this.  What  are  his  fearful  judgments  but  as 
 a  fan  in  his  hand,  whether  it  be  war,  pestilence,  or  famine,  or  other  strange  judgment,  it  is 
 and  will  be  but  as  a  fan  to  purge  the  earth,  and  consume  the  ungodly,  or  blow  them  away 
 as  chaff. 
 
 What  amazing  earthquakes  have  there  been  lately  in  divers  places.  Have  not  we  in 
 England,  in  London,  felt  some  of  it,  (as  well  as  must  nations  in  Europe)  though  not  like  to 
 that  in  Jamaica,  and  some  other  places  ?  Are  not  these  fearful  tokens  and  signs  of  God's 
 wrath  and  indignation  ?  Are  they  not  harbingers  and  presages  of  what  is  coming  upon  the 
 world,  and  of  the  end  thereof  ?  Look  to  it,  th(;re  is  great  wrath  at  the  door.  1  am  afraid 
 thousands  will  be  suddenly  surprised,  and  paleness  of  face  take  hold  of  them.  God  is  cer- 
 tainly about  to  shake  and  toss  the  earth  to  and  fro  :  the  seven  vials  of  his  wrath  will  quickly 
 now  begin  to  be  poured  out :  expect  all  of  you  to  be  tossed  and  fanned,  as  wheat  and  chaff 
 is  tossed  and  shook  tocether  :  "  The  Hon  hath  roared,  who  will  not  fear?  the  Lord  hath 
 spoken,  who  can  but  prophesy  ?"  Amos  iii.  8.  There  is  a  worse  earthquake  near,  as  the 
 wicked  shall  find  it ;  yea,  such  an  earthquake  that  will  make  all  their  hearts  to  tremble, 
 which  will  shake  down  the  foundations  of  mystery  p.abylon,  and  all  false  states  ;  it  will 
 be  such  a  one  that  never  was  since  the  world  began  ;  these  which  have  been  of  late,  may 
 be  but  signs  and  forerunners  of  that.  In  the  earthquake  which  is  near,  the  tenth  part 
 of  the  great  city  shall  fall,  and  seven  thousand  of  the  names  of  men,  or  names  given  to 
 religious  men,  that  were  never  given  to  them  by  -Jesus  Christ,  mere  antichristiau  names, 
 shall  be  no  more,  strange  will  be  the  effects  of  it  no  doubt.  0  what  will  you  do  in  the 
 day  of  God's  wrath  if  ye  are  chaff,  or  but  counterfeit  Christians  ?  If  not  sincere,  if  not  in 
 Christ,  "  Thou  shalt  be  visited  of  the  Lord  in  earthquakes  and  a  great  noise,"  &c.,  Isa. 
 xxix.  6.  Great  changes,  commotions,  mutations,  and  revolutions,  will  suddenly  come  from 
 the  Lord  of  hosts  :  "  He  will  make  the  earth  empty,  and  turn  it  up-side  down,  and  it  shall 
 be  as  with  the  people,  so  with  the  priest,"  Isa.  xxiv.  1.  He  will  fan,  shake,  and  tumble 
 the  people  together ;  you  will  find  distress  of  nations,  and  perplexity  with  a  witness,  in 
 a  short  time  ;  nay,  no  doubt,  but  the  day  of  judgment  and  end  of  the  worid,  or  coming 
 of  Christ ;  is  very  near  ;  for  he  hath  foretold  these  things  as  signs  thereof  "  that  there  shall 
 be  great  earthquakes  in  divers  places,"  Matt.  ii.  4. 
 
 2.  If  you  be  I'haff  among  the  wheat,  you  spoil  the  beauty  and  glory  of  the  wheat ;  you 
 bring  a  reproach  upon  the  saints  and  upon  the  church  ;  the  ways  of  God  are  evil  spoken  of 
 through  vour  means  ;  your  pride,  your  covetousness,  your  back-biting  and  detracting  tongue, 
 and  unjust  dealmg,  liinders  the  propagation  of  the  gospel ;  your  formality,  deadness,  shght- 
 ing  and  neglecting  of  the  worship  of  God,  and  want  of  zeal,  and  love  to  Christ  and  to  his 
 
SEEM.   VI.]  TITE   FAN   IN   CHKIST's   HAND.  51 
 
 people,  have  bitter  effects  on  the  unbelieving  world,  as  well  as  it  will  have  on  your 
 own  souls. 
 
 3.  If  you  are  chaff,  you  shall  ere  long  be  separated  or  severed  from  the  wheat :  there 
 is  a  time  near  that  will  discover  all,  and  make  a  full  discrimination  "  between  the  righteous 
 and  the  wicked,  between  him  that  serveth  the  Lord,  and  him  that  serveth  him  not,"  Mai. 
 iii.  18.     There  shall  not  (ere  long")  be  a  Canaanite  in  tlie  house  of  God  any  more. 
 
 4.  Nay,  and  (remember)  the  chaff  shall  be  burned  with  unquenchable  lire  ;  into  hell 
 at  last  all  false-hearted,  light,  and  loose  professors,  shall  be  thrown.  O  take  heed  for  your 
 soul's  sake,  that  you  rest  not  upon  a  bare  profession,  or  on  a  name  of  Christian. 
 
 5.  This  may  inform  us  also,  that  Christ  hath  a  gracious  end  in  bringing  persecutions 
 and  trials  on  his  people  ;  it  shows  us  why  he  uses  the  fan,  as  severe  providences,  judgments, 
 and  afflictions  :  it  is,  you  have  heard,  to  purge,  to  purify  them,  and  to  separate  the  chaff 
 from  them.  0  do  not  then  think  it  strange  concerning  fiery  trials,  as  if  some  strange  thing 
 had  befallen  you. 
 
 Exhort.  Let  me  exhort  you  to  see  to  it  in  time,  that  you  be  not  deceived,  and  to  prove 
 chaff,  and  vain  persons,  empty  and  foolish  virgins  at  last. 
 
 Motives.  1.  0  how  far  may  men  go,  and  yet  be  but  almost  Christians !  remember 
 this. 
 
 2.  Many  when  Chiist  comes  shall  have  great  confidence,  and  go  forth  to  meet  him, 
 and  yet  be  found  foolish  ones :  some  deceive  their  own  hearts,  and  others  have  hearts  deceived 
 them,  by  trusting  in  them,  and  never  examine  how  matters  are  between  God  and  their  own 
 souls. 
 
 3.  Men  may  preach  and  prophesy,  yea,  speak  as  if  they  had  the  tongue  of  men  and 
 angels,  1  Cor.  xiii.  1,  2,  and  east  out  devils  in  Christ's  name,  and  yet  be  nothing ;  they 
 may  preach,  no  doubt,  to  the  conversion  of  others,  and  yet  may  not  be  converted  1,hem- 
 selves. 
 
 4.  Wheat  is  commonly  weighed,  to  know  the  goodness  of  it ;  so  God  weighs  the  actions 
 of  men  :  thou  art  weighed  in  the  balance,  and  art  found  wanting :  weighed  in  a  balance, 
 alluding  to  the  weighing  of  gold  or  goods  exactly  in  scales.  God  tries  men  and  women, 
 that  all  may  know  he  will  proceed  justly  and  righteously  with  them ;  he  weighs  them  in 
 the  balance  of  the  sanctuary,  or  tries  them  by  the  touch-stone  of  his  word,  and  if  found 
 full  weight,  or  pure  goW,  then  he  declares  that  they  are  his,  and  he  owns  them  as  his  peo- 
 ple, as  his  wheat ;  but  if  too  light,  or  hold  not  weight,  but  are  greatly  wanting,  there  being 
 no  worth  in  them,  but  are  dross,  chaff,  light,  and  empty  persons,  unsound  and  unsanctified 
 ones,  then  he  rejects  them  as  none  of  his,  but  are  as  reprobate  silver,  false  coin,  people 
 of  no  value  with  him. 
 
 As  he  weighs  men,  so  he  weighs  their  works,  their  graces,  their  duties,  to  see  whether 
 they  hold  weight,  whether  true  and  righteous  or  not ;  whether  their  grace  be  true  grace, 
 special  grace,  not  common  grace,  and  their  gifts  counterteit  gifts,  or  mere  natural  gifts,  or 
 only  human  and  acquired  gifts.  Some  boast  of  false  gifts,  which  as  Solomon  tells  us,  is 
 like  clouds  and  wind  without  rain.  What  a  stir  doth  a  vain  person  make  of  a  strong  me- 
 mory, crying  it  up  as  if  it  was  a  spiritual  gift,  and  as  if  none  were  true  ministers  but  such 
 who  have  a  great  memory,  and  can  deliver  all  they  have  got  by  their  study,  by  the  strength  of 
 their  memory.  Alas,  all  men  of  any  sense  know,  that  is  but  a  natural  gift,  which  some 
 wicked  men  have,  as  well  as  some  good  men  ;  but  let  him  know,  God  knows  what  men's 
 hearts  are,  what  their  ends  and  designs  are,  as  well  as  what  the  matter  of  their  worship 
 is,  which  they  perform  to  God  ;  that  is,  whether  it  hath  his  image  stamped  upon  it  ;  or  is 
 of  his  authority,  his  own  appointment,  his  own  institution,  or  but  human  inventions :  he 
 also  weighs  the  manner  how  they  perform  all  divine  worship  towards  him,  from  what 
 principle,  life,  power,  end,  and  design  ;  whether  it  is  from  a  changed  heart,  from  unfeigned 
 faith  and  love  to  Christ,  in  sincerity,  with  zeal,  and  to  glorify  God  ;  if  not,  he  will  disco- 
 ver them,  weigh  them,  and  they  will  be  found  wanting,  and  be  found  no  bettei'  than  chaff 
 at  last.  Though  they  may  seek  ways  to  hide  and  cover  their  wickedness,  and  false  spi- 
 rits, and  base  designs,  yet  let  them  know,  he  that  weighs  the  hill  in  scales,  and  the  moun- 
 tains in  balances,  doth  and  will  weigh  them,  and  find  out  all  their  cursed  deeds,  their  pride, 
 their  malice,  and  put  a  rebuke  upon  their  backsliding  and  detracting  tongues  :  "  Talk 
 (saith  Hannah)  no  more  so  exceeding  proudly,  let  not  arrogaiicy  come  out  of  thy  mouth  ; 
 for  God  is  a  God  of  knowleilge,  and  by  him  actions  are  weighed,"  1  Sam.  ii.  3.  Thou 
 Peninnah  (as  our  annotators  note)  "speak no  more  so  insolently  and  reproachfully  of  me  as 
 thou  hast  done  ;  he  knoweth  thy  heart,  and  all  that  pride,  euvy,  and  conti>nipt  of  me, 
 which  thy  own  conscience  knows,  and  thy  perverse  carriage  towards  me :    God  ponderetb, 
 
 E  2 
 
r)2  THE    FAN  IN    cnRIST"s   HAND.  [bOOK    I. 
 
 and  trieth  all  men's  thoughts  and  acticins,  as  a  just  judge,  to  give  to  every  one  according 
 to  their  works. 
 
 Oh  what  a  motive  should  this  he  to  us  all  !  God  weighs  our  persons,  our  graces,  our 
 gifts,  our  duties,  and  all  our  services,  in  scales  :  take  heed  you  are  not  found  too  light, 
 found  wanting,  as  be  sure  you  will,  if  you  be  found  chaff,  when  put  into  the  balance  of 
 the  sanctuary. 
 
 Directions  Direction.  1.  If  you  would  not  be  found  chaff,  try  and  weigh  your  spirits, 
 
 selves.  your  persons,  your  faith,  your  love  :  see  if  it  holds  weight  by  the  king's  stand- 
 
 ard, see  on  what  foundation  you  are  built :  have  you  dug  deep,  and  laid  your  foundation 
 on  a  rock  ?  What  love  have  you  to  Christ  ?  Is  He  precious  to  your  souls,  the  chiefest 
 of  ten  thousand  ?  What  love  have  you  to  the  children  of  God  ?  How  do  you  carry  it 
 at  home  and  abroad  ?  Do  you  feed  the  hungry,  visit  the  sick,  and  clothe  the  naked  ?  Is 
 Christ's  family,  Christ's  servants,  Christ's  poor,  more  in  your  esteem,  love,  and  affections, 
 than  sons  and  daughters,  than  brethren  and  sisters,  that  are  not  his  children  ?  If  you  do  not 
 love  Christ  more  than  father  and  mother,  son  or  daughter,  you  may  justly  fear  whether 
 you  are  wheat  or  no !  And  if  it  be  so,  that  you  do  so  love  him,  and  his  saints,  minis- 
 ters and  people,  it  will  appear  whUst  you  live  :  and  when  you  come  to  die,  you  will  not 
 forget  Christ  then,  his  people  and  interest  then.    0  think  on  this  ! 
 
 2.  And  to  you,  sinners,  if  you  would  be  found  wheat  in  the  day  of  Christ,  then  receive 
 Christ's  tnie  doctrine,  labour  to  distinguish  between  truth  and  error;  beware  of  that  strange 
 and  new  scheme  that  darkens  the  free-gi-ace  of  God,  and  tends  to  destroy  the  covenant  of 
 grace  ;  remember  to  exalt  Christ  alone  in  your  salvation.  How  do  some  turn  the  gospel 
 of  God's  free-^race  into  a  law,  by  the  performance  of  which,  as  the  conditions  of  life  and 
 justification,  tell  thee,  thy  salvation  doth  depeud.  See  what  subtle  opposers  (of  the  clear- 
 est gospel)  are  risen  up  amongst  us,  and  labour  to  avoid  them ;  though  their  tongues  should 
 seem  to  be  tipped  with  silver,  yet  then-  doctrine  is  copper. 
 
 3.  Be  sure  build  on  Christ  alone,  and  see  that  that  faith  thou  hast  in  him,  be  the  faith 
 of  God's  elect,  which  sanctifies  both  heart  and  life,  and  is  attended  with  good  fruits  ;  you 
 must  work  from  hfe,  and  not  for  life. 
 
 Consolat.  1.  Lastly,  by  way  of  comfort  and  consolation  :  be  not  afraid,  0  child  of 
 God,  thouo-h  thou  art  in  Christ's  fan,  and  art  tossed  iip  and  down  with  temptations,  trials, 
 and  afflictions.  Know  that  his  design  is  wholly  herein  for  thy  good ;  it  is  but  to  purge 
 out  thy  chaff,  that  thou,  as  pure  white  wheat,  mayest  shine  the  more  bright  and  clear  in 
 grace  and  oospel-holiness,  for  sin  and  corruption  spoil  thy  beauty  to  all  that  behold  thee. 
 No  doctrine  tends  to  promote  gospel-holiness,  like  the  doctrine  of  God's  free-grace:  "  Shall 
 we  sin  because  grace  hath  abounded  ?"  God  forbid.     Rom.  vi.  1. 
 
 2.  0  what  a  mercy  of  mercies  it  is  that  God's  wratli  is  appeased  towards  you.  Christ's 
 blood  has  quenched  this  dreadful  fire,  as  to  you  who  believe,  and  mdeed  nothing  else 
 could  do  it.  0  bless  God  for  Christ,  and  for  that  river  of  water  which  proceeds  from  him, 
 to  the  e.xtinguishing  this  flaming  fire  ;  he  hath  borne  it,  and  aUayed  it,  nay,  quite  put  it 
 out,  so  that  yoa  shall  never  feel  the  burning  or  tormenting  nature  thereof. 
 
 3.  Thou  shalt  at  last,  whosoever  thou  art,  if  wheat,  be  gathered  into  his  gamer  ;  viz., 
 into  heaven  itself,  for  Christ  will  not  lose  one  grain  of  his  spiritual  wheat,  not  one  sheep 
 of  his  shall  perish  ;  "  He  that  has  begun  that  good  work  in  thee,  will  perform  it  to  the  day 
 of  Christ,"  Phil.  i.  6. 
 
 He  will  gather  his  wheat  into  his  garner,  but  the  chaff  he  will  burn  up  with  un- 
 quenchable fire. 
 
 SERMON    1. 
 
 Ye  are   the  salt  of  the   earth,  but  if  the  salt  hath    lost  its  savour,  wherewith  shall  it  be 
 salted?   Thence  it  is  good  for  nothing  but  to  be  trodden  under  foot  of  men. — Matt.  v.  xiii. 
 
 These  words  are  metaphorical,  they  were  spoken  by  our  blessed  Saviour,  and  in  them  are 
 
 The  parts      contained  three  parts. 
 
 opened.  1.  Something  asserted,  "  ye  are  the  salt  of  the  earth." 
 
 2    A  supposition,  or  something  supposed  ;  "  but  if  the  salt  hath  lost  its  savour,"  &c. 
 
 'd.  Tak-ing  that  which  is  supposed  to  be  granted  ;  the  third  thing  containeth  a  necesssvry 
 conclusion  ;  "  it  is  thenceforth  good  for  nothing,"  &c. 
 
KRM.    VU.]  THE    SAINTS    COMl'AUFU    TO    SALT.  J,3 
 
 The  persons  here  spoken  of,  are  tlie  disciples  of  Clirist. 
 
 1.  Considered  as  ti-ue  Christians. 
 
 2.  As  ministers,  who  are  compared  to  salt. 
 
 1.  I  shall  show  in  what  respect  they  may  be  compared  to  salt. 
 
 2.  Why  called  the  salt  of  the  earth. 
 
 H.  Observe  one  or  two  points  of  doctrine  from  hence. 
 4.  Apply  the  whole. 
 
 1.  They  may  be  compared  to  salt,  in  respect  of  the  gi-ace  of  God  given  to  them,  for  na- 
 turally they  are  not  salt,  nor  savoury,  any  more  than  others ;  but  grace  is  compared  to  salt, 
 "  every  sacrifice  shall  be  salted  with  salt,"  Mark  ix.  49. 
 
 2.  Saints  and  true  ministers  of  the  gospel  may  be  compared  to  salt,  in  re-  in  what 
 sped  of  their  holy  and  savoury  doctrine,  those  seasonable  principles,  and  blessed  j|fn,^,°aJg  ° 
 truths,  professed  and  preached  by  them,  tend  to  salt  the  world  ;   as  false  doc-  compared  to 
 trine  is  called  conupt  doctrine,  so  true  doctrine,  savoury  and  pure  doctrine  to  '* '" 
 
 the  souls  of  men,  is  like  savoury  meat  well  and  fitly  seasoned  for  the  body. 
 
 What  would  become  of  the  world,  was  it  not  for  that  holy  doctrine  and  savoury  truths 
 that  Christ's  ministers  preach  ?  Even  all  the  earth,  and  souls  of  men,  would  putrefy,  aud 
 like  corrupt  flesh  (for  want  of  being  salted)  stink  and  become  good  for  nothing  ;  what  hath 
 cornipted  the  Popish  and  Mahometan  world,  but  false  and  corrupt  doctrine  ?  Moreover, 
 what  a  multitude  among  us,  for  not  being  salted  with  good  doctrine,  are  corrupted  and 
 stink  in  the  nostrils  of  God  ? 
 
 3.  The  saints,  &c.,  may  be  compared  to  salt  in  respect  of  their  savoury  words  ;  "  Let 
 your  speech  be  always  with  grace  seasoned  with  salt,  that  ye  may  know  how  ye  ought  to 
 answer  every  man,"  Col.  iv.  6.  Hence,  in  another  place,  the  same  apostle  saith,  "  EvU 
 communication  corrupteth  good  manners,"  1  Cor.  xv.  33.  Our  words  should  not  be  tinc- 
 tured with  gall ;  put  gall  on  meat,  you  spoil  it.  Brethren,  a  vile  and  malicious  tongue  is 
 like  gall,  it  is  of  a  poisonous  and  embittering  nature ;  so  also  is  a  frothy  aud  profane 
 tongue,  a  filthy  and  unclean  tongue,  tends  to  corrupt  youth ;  nay,  all  that  are  pleased  and 
 duhghted  in  such  ungodly  talk,  but  sweet,  gentle,  heavenly  and  savoury  words,  season  all 
 company,  and  tends  to  preserve  the  souls  of  men  in  this  loose  and  licentious  age.  "  A 
 mild  auswer  turns  away  wrath,"  Prov.  xxix.  8. 
 
 4.  The  saints  are  compared  to  salt,  in  respect  of  their  holy  and  savoury  conversation  : 
 they  by  their  pious  deportment,  just  and  holy  life,  and  Christian  behaviour,  do  put  a  curb 
 upon  the  lusts  of  men,  tliey  are  the  salt  of  the  earth,  by  their  good  example,  this  way  they 
 season  others.  , 
 
 Secondly,  Why  are  the  saints  and  ministers  of  Christ  compared  to  salt. 
 Answ.  Upon  the  consideration  of  the  excellent  properties  or  qualities  of  salt. 
 1.  Salt  is  very  profitable,  it  keeps  and  preserves  meats,  and  other  things  from 
 putrefaction,  which  would  soon  stink  and  perish,   were  it  not  salted  with  salt.     ^°}'^-    'he 
 
 iL'     ii  ji  1  ■     ,,  I  11     ■  .  „  nati.re  of  salt 
 
 bo  tue  godly  are  a  people  very  profitable  unto  the  world,  in  preservnig  of  is  opened,  as 
 it  from  corruption  aud  spiritual  pollution.  -race'^^Tn  '° 
 
 1.  They  are  a  means  to  keep  the  earth  from  being  totally  corrupted  by  evil  and  'hose  words, 
 pestilent  errors  and  damnable  heresies ;  they  are  helped  to  correct  and  confute 
 
 bold  heretics,  and  to  defend  the  holy  tmths  of  Christ  from  their  poisonous  no-  Every  sec- 
 tions ;  and  observable  it  is  to  see  how  God  hath  this  way  in  every  age,  had  ^^"^^  ??*!' 
 
 .  J  J      o    >  be      salted 
 
 some  salt,  1  mean  some  most  excellent  nistrunients  to  stand  up  to  preserve  with  salt,  to 
 and  defend  his  blessed  truth  against  prevailiug  errors,  which  otherwise  to  all  the'readerf" 
 appearance  would  have  totally  corrupted  the  earth. 
 
 2.  They  are  like  unto  salt,  to  preserve  the  earth  and  the  souls  of  men,  from  being  spoiled 
 by  profaneness  and  hellish  debauchery ;  they  are  helped  by  their  doctrine  and  holy  lives  to 
 put  a  check  to  that  over-spreading  wickedness  that  threateneth  every  age  in  which  they 
 live ;  the  world  this  way  would  soon  become  so  filthy  and  abominable,  that  it  would  stink 
 so  in  the  nostrils  of  God,  that  he  would  tread  it  down  under  his  feet,  were  it  not  for  the 
 godly. 
 
 2ndly.  A  little  salt  seasons  much  meat,  and  so  prevents  its  perishmg :  so  a  little  of  this 
 spiritual  salt,  I  mean,  a  few  godly  persons,  seasons  much  people,  and  prevents  their  pe- 
 rishing :  what  a  little  of  this  salt,  for  some  time  kept  off  or  prevented  Goil's  wrath  from 
 being  poured  forth  upon  Sodom.  Brethren,  Lot  was  the  salt  of  Sodom,  whilst  he  was  in 
 it,  and  had  there  been  but  a  little  more  of  that  salt  in  that  city,  even  but  ten  righteous 
 ones  therein,  it  had  not  perished.  In  like  manner  may  we  not  say  in  our  days,  as  the  pro- 
 phet said  of  old,  "  Except  the  Lord  of  Hosts  had  left  us  a  vei^  small  remnant,  we  should 
 have  been  as  Sodom,  and  been  like  unto  Gomorrah,"  Gen.  xviii.  32,   Isa.  i,  9. 
 
54  THE    SAINTS   COMPAUED    TO    SAI.T.  [bOOK  I. 
 
 3rdly.  Salt  draws  putrefying  matter  out  of  meat,  by  which  means  it  appears  it  is  of  a 
 purging  quality  ;  so  gracic^us  Christians,  by  their  doctrine  and  holy  example  (especially 
 ministers)  draw  out  rottenness  and  filth  out  of  the  hearts,  tongues,  and  lives  of  men,  even 
 as  God's  Spirit  accompanies  their  word  and  example. 
 
 4thly.  Salt  seasons,  and  makes  meats  and  other  things  savoury.  So  godly  Christians 
 and  ministers  season  the  minds  of  men  (as  instruments  iu  God's  hand,  by  the  operation  of 
 the  word  and  Spirit)  with  savoury  thoughts,  meditations,  and  discourses  and  practices. 
 
 5thly.  Salt  is  of  a  hot  and  fiery  nature,  being  cast  into  the  fire,  it  sparkles  and  bums 
 furiously.  So  the  saints  by  the  Holy  Spirit  are  made  holy,  fervent,  and  zealous  for  God 
 and  his  truth ;  how  holy  was  David,  who  could  say,  "  The  zeal  of  thy  house  hath  eaten 
 me  up :''  and  by  their  doctrine,  how  zealous  are  others  also  made,  as  were  those  we  read 
 of ;  "  Many  also  of  them  which  used  curious  arts,  brought  their  books  together,  and  burned 
 them  before  all  men,  and  they  counted  the  price  of  them,  and  found  it  fifty  thousand  pieces 
 of  silver,"  Acts  xix.  19.  Coals  that  bum  but  slowly,  yet  by  laying  them  close  together, 
 and  blow  upon  them,  will  suon  burn  vehemently,  so  the  saints  of  God  heat  one  another  ; 
 one  live  coal  or  Uvely  Christian  (if  God  doth  but  please  to  blow  upon  them,)  causes  many 
 to  kindle  in  zeal  for  God,  and  in  love  to  God. 
 
 6thly.  Salt  stirs  up  thirst  in  them  that  receive  it ;  so  a  godly  minister  by  his  heavenly 
 doctrine,  when  his  word  is  received,  causeth  all  such  to  thirst  after  Christ,  and  after  a  like- 
 ness tti  liim  ;  as  also  when  some  hear  them  speak  of  their  experiences,  and  of  what  sweet- 
 ness they  find  in  God's  ways,  and  in  his  love  and  favour. 
 
 7thly.  Salt  makes  meat  fit  for  food,  and  meet  to  be  received  by  such  who  want  it ;  so 
 a  holy  and  good  life  and  conversation  in  those  who  profess  the  gospel,  makes  the  word 
 savoury,  fit  and  meet  to  be  received  by  poor  sinners.  It  is  this  which  commends  the  gospel 
 and  doctrine  thereof  to  a  blind  and  deceived  world  ;  but  how  unsavoury  is  a  good  doctrine 
 in  the  mouth  of  a  wicked  man,  (or  one  that  is  scandalous  in  his  life).  What  little  relish 
 hath  the  word  that  comes  forth  out  of  such  unholy  and  unsanctified  lips. 
 
 Sthly.  Salt  may  lose  its  saltuess  in  a  great  degree,  nay,  may  quite  lose  it,  and  become 
 good  for  nothing. — So  may  a  sincere  Christian  become  unsavoury  in  his  life,  or  decay  in 
 grace  and  piety ;  also  such  who  never  were  sincere,  may  utterly  lose  that  seeming  grace 
 and  savour  they  once  had,  or  seemed  to  have. 
 
 9thly.  If  salt  hath  lost  its  savour  utterly,  it  is  good  for  nothing,  (flesh  that  is  corrupt 
 and  not  good  for  men  to  eat,  may  yet  be  good  to  feed  dogs)  but  salt  that  has  lost  its  sa- 
 vour is  good  for  nothing :  naturalists  tell  us,  that  salt  which  hath  lost  its  savour,  if  it  be 
 laid  upon  land  causeth  barrenness.  So  hypocrites,  or  unsavoury  professors,  that  once 
 seemed  holy,  religious,  and  devout  persons,  and  exemplary  to  others,  when  they  apotatize 
 finally  and  totally,  they  are  the  worst  of  mortals,  neither  fit  to  live  nor  die ;  they  also 
 make  the  church  barren,  or  by  their  wicked  example  hinder  the  increase  thereof,  causing 
 the  good  ways  of  the  Lord  to  be  reproached,  and  his  people  contemned  ;  and  God  will  at 
 last  tread  all  such  under  foot  in  his  wrath,  to  their  fearful  min  and  damnation  in  hell,  for 
 ever  and  ever.     But  so  much  as  to  the  second  thing  proposed. 
 
 Doct.  The  saints  of  God,  and  the  faithful  ministers  of  the  gospel,  are  a  great  blessing  to 
 the  world,  or  the  true  interest  of  the  nations  in  which  they  dwell.  The 
 The  saints  a  World  is  not  Worthy  of  them,  yet  they  receive  marvellous  benefit  by  them  ;  they 
 great  bless-  are  not  unfitly  called  "  the  pillars  of  the  earth  ;"  the  earth  would  sink  were  it 
 world.'  '  not  for  God's  elect  ones ;  it  would  soon  be  so  loathsome,  were  it  not  for  this  salt, 
 God  would  presently  destroy  it ;  and  indeed  no  sooner  are  all  God's  elect  gathered 
 to  him,  but  he  will  consume  the  world  by  the  flames. of  his  incensed  wrath.  Was  not  Noah 
 the  interest  of  the  earth  iu  his  days,  for  not  so  much  as  a  small  seed  had  (doubtless)  been 
 spared,  had  not  he  been  found  righteous  in  that  generation  ?  And  was  not  Lot  the  true 
 interest  of  Sodom,  while  he  dwelt  among  them  ?  "  I  cannot  do  any  thing  till  thou  come  thi- 
 ther," Gen.  xix.  Was  not  Jacob  the  true  interest  to  Laban  ?  Was  not  he  blessed  for  Jacob's 
 sake  ?      The  like  I  might  speak  of  Joseph  to  his  master,  and  to  the  whole  land  of  Egypt. 
 
 THE     APPLICATION. 
 
 1.  From  hence  also  I  infer  that  grace  is  a  most  excellent  thing. 
 
 2.  It  appears  that  there  is  a  vast  difference  between  God's  people  and  others ;  but  what 
 hath  made  this  difference  ?  All  naturally  are  alike  ;  it  is  only  grace  that  makes  some  men 
 to  excel  others ;  "  The  righteous  is  more  excellent  than  his  neighbour,"  Prov.  xii.  2Q. 
 
 3.  From  hence  we  may  see  what  the  cause  is  that  some  places  are  more  vile,  filthy,  and 
 abominable  than  others ;  it  is  because  they  have  no  salt,  to  season  them,  or  but  a  little ; 
 i.  e.,  but  few  gracious  men,  and  godly  ministers  among  them. 
 
SBEM.  VII.]  THE    SAINTS    COMPARED    TO    SALT.  55 
 
 4.  From  hence  also  we  may  infer,  that  the  earth  is  naturally  unsavoury ;  they  are 
 loathsome  in  God's  sight.  All  are  as  unsavoury  meat,  and  things  not  salted,  until  they 
 receive  the  true  grace  of  God,  and  have  gracious  persons  among  them. 
 
 5.  This  shows  what  the  duty  of  the  saints  is,  and  what  true  ministers  should  do.  They 
 should  season  the  place,  the  town,  the  city,  the  family  where  they  dwell.  1.  They  should 
 season  them  by  savoury  wortls,  savoury  discourse,  and  communication ;  such  words  that  may 
 administer  grace  to  the  hearers.  Spiritual  discourse  becomes  the  children  of  God  in  all 
 company,  and  at  all  fit  and  proper  seasons,  and  to  put  a  rebuke  upon  profane  and  idle  talk ; 
 for  in  this  it  will  appear  they  are  the  salt  of  the  earth.  2.  And  not  only  by  their  words, 
 but  also  by  their  works,  and  savoury  behaviour,  and  holy  conversation. 
 
 6.  It  therefore  affords  also  sharp  reproof  and  reprehension  to  such  professors  who  would 
 be  looked  upon  to  be  the  salt  of  the  earth,  who  themselves  need  salting.  0  how  unsavoury 
 are  some  professors,  nay,  church-members !  Instead  of  preserving  sinners  by  their  holy 
 instruction  and  precious  example,  they  rather  corrupt  them,  and  harden  them  in  their  evil 
 ways.  Some  can  be  as  vain,  as  foolish,  as  wanton,  as  proud,  as  others  are ;  do  not  many 
 of  them  pursue  the  world  as  eagerly  as  most  carnal  people  ?  And  are  not  others  ready 
 to  get  into  every  foolish  and  idle  fashion  !     What  are  these  but  like  unsavoury  salt  ? 
 
 7.  Moreover,  this  may  serve  to  discover  the  sad  and  fearful  state  of  all  false  and  unsa- 
 voury Christians ;  they  are  like  salt  that  hath  lost  its  savour,  which  is  henceforth  good 
 for  nothing ;  they  are  worse,  and  do  more  hurt  to  religion,  than  the  vilest  people  on  the 
 earth.  Others  cannot  render  the  ways  of  God  so  reproachful,  nor  cause  the  name  of  God 
 to  be  blasphemed  as  these  do.  Let  therefore  these  unholy  and  unsavoury  professors  trem- 
 ble, for  God  will  suddenly  in  his  wrath  tread  them  under  his  feet,  nay,  cast  them  to  the 
 dunghill ;  I  mean  to  hell,  where  all  such  hke  unsavoury  and  filthy  creatures  are,  and  must 
 lie  for  ever. 
 
 8.  Let  me  exhort  all  Christians,  especially  ministers,  to  see  that  they  are  savoury  in 
 doctrine  and  conversation  :  ministers  should  preach  savoury  and  wholesome  doctrine ; 
 not  law,  but  gospel ;  not  Moses,  but  Christ ;  not  error,  bnt  sound  truth  ;  not  men's  tra- 
 ditions, but  Christ's  holy  and  plain  institutions ;  and  to  deliver  the  gospel  in  sound  and 
 wholesome  words  and  expressions  with  all  gravity,  that  it  may  appear  savoury  food  to  all 
 that  hear  them  ;  and  let  all  take  heed  of  scandalous  sins,  for  by  these  the  name  of  the 
 Lord  is  blasphemed :  religion  brought  to  contempt  and  reproach  :  the  hearts  of  all  that  are 
 sincere,  greatly  grieved,  and  the  conversion  of  sinners  hindered,  and  the  damnation  of 
 many  souls  furthered. 
 
 9.  It  may  be  matter  of  comfort  to  the  godly.  0  what  use  are  they  of  to  the  world  ! 
 By  them  the  world  is  preserved,  that  is,  God  preserves  it  for  their  sakes,  they  keep  the  earth 
 from  such  horrid  pollution,  as  instruments  in  God's  hands,  that  it  doth  not  stink  in  the 
 nostrils  of  God  to  such  a  degree,  as  to  provoke  him  to  destroy  it ;  their  holy  and  sa- 
 voury lives  make  good  men  lift  up  their  heads  with  boldness  ;  though  unjustly  reproached, 
 it  tends  to  stop  the  mouths  of  the  wicked,  and  to  put  to  silence  the  ignorance  of  foolish 
 men,  nay,  it  often  proves  not  only  a  means  of  conviction,  but  of  the  conversion  of  sinners, 
 even  of  such  that  will  not  be  won  by  the  word.  It  also  gives  great  evidence  to  their  own 
 consciences  of  their  uprightness  when  unrighteously  charged,  as  Job  and  others  were ; 
 "Whose  ox  have  I  taken,  or  whose  ass,  or  of  whose  hands  have  I  received  a  bribe?" 
 1  Sam.  xii.  3. 
 
 lU.  This  also  may  discover  the  folly  and  blindness  of  wicked  men  that  strive  to  root 
 the  godly  out  of  the  earth ;  it  may  well  be  said  that  the  world  is  not  worthy  of  them, 
 since  they  receive  so  many  great  benefits  and  blessings  from  them,  and  yet  they  would  not 
 have  them  Uve  among  them. 
 
 Lastly,  it  may  serve  to  deter  and  caution  all  professors  against  apostacy ;  our  Lord  bids 
 us  nimeraber  Lot's  wife,  she  for  not  being  savoury,  or  for  looking  back,  was  turned  into 
 a  pillar  of  salt,  nay,  into  a  standing  and  an  abiding  pillar,  that  all  may  take  warning  by 
 her  ;  and  might  not  one  reason  of  this  be  to  show  that  one  example  of  God's  severity  upon 
 her,  might  tend  to  be  sufficiently  to  salt  or  season  all  Christians  to  the  end  of  the  world 
 against  the  sin  of  apostacy.  No  doubt  but  our  Saviour  in  this  similitude  refers  to  that 
 horrid  sin  ;  "If  any  man  draws  back,  my  soul  shall  have  no  pleasure  in  him,"  Heb.  x.  38. 
 Nay,  he  will  be  so  far  from  taking  delight  or  pleasure  in  him,  that  his  soul  will  abhor  him ; 
 he  is  so  highly  displeased  with  his  sin,  that  his  very  soul  abominates  his  person,  and  takes 
 pleasure  in  his  misery  and  fearful  damnation ;  the  Lord  help  all  therefore  that  profess  the 
 Gospel,  to  remember  that  they  should  be  as  salt,  and  tremble  at  the  thoughts  of  being 
 unsavoury,  either  in  life  or  doctrine. 
 
56  THE    SAINTS    THK    LIGHT    OF    THK   WORLD.  [bOOK    I. 
 
 SERMON    IX. 
 
 Ye  are  the  light  of  the  world;  a  city  set  on  a  hill  cannot  be  hid. — Matt.  v.  14. 
 
 In  these  words  our  Lord  makes  use  of  a  two-fold  simile. 
 
 1.  The  saiuts  are  compared  to  light. 
 
 2.  To  a  city  set  upon  a  hill.  "  Ye  are  the  hght  of  the  world."  Before  he  told  them  they 
 were  the  salt  of  the  earth  ;  ye  that  are  my  disciples,  but  especially  ye  tliat  are  my  apos- 
 tles, my  ministers,  who  preach  my  Gospel,  "  ye  are  the  light  of  the  world."  The  method  I 
 shall  take  in  speaking  unto  this  fruitful  similitude,  shall  be, 
 
 1.  To  give  you  the  various  acceptations  of  tliis  word,  [light.] 
 
 1.  To  show  you  in  what  respects  the  saints  and  ministers  of  the  Gospel  are  called 
 the  light  of  the  world. 
 
 3.  Observe  two  or  three  points  of  doctrine  from  hence. 
 
 4.  Apply  the  whole. 
 
 1.  Light  is  taken  sometimes  for  a  thing  of  little  value  ;  our  souls  loathed  this  light 
 bread,"  Numb.  xxi.  5  ;  they  esteemed  it  as  a  light  or  small  thing,  they  did  not  value  it ;  he 
 that  setteth  light  by  his  father  is  accursed. 
 
 2.  Sometimes  it  refers  to  loose  persons.  "  Abimelech  hired  vain  and  light  persons," 
 Judg.  ix.  4.  But  these  things  are  remote  to  that  which  is  intended  by  the  word  in  this 
 place. 
 
 3.  Light  is  that  which  is  opposed  to  darkness  ;  there  is  a  three-fold  light.  (1.)  Natu- 
 ral.    (2.)     Artificial.     (3.)     Eternal  and  spiritual. 
 
 1.  Natural  light  is  that  of  the  sun,  moon,  and  stars,  by  which  our  natural  eyes  are 
 lighted. 
 
 2.  Artificial  light,  is  that  of  a  candle,  lamp,  &c. 
 
 3.  Eternal  and  spiritual  light. 
 
 1.  God  is  light,  he  is  that  eternal  and  uncreated  light ;  he  is  that  original  of  all  natural 
 and  spiritual  light,  and  like  as  the  light  of  the  moon  and  stars  proceeds  from  the  sun,  so 
 all  spiritual  light  proceeds  from  God  ;  he  is  the  fountain  of  all  light,  yea,  that  wonderful 
 light  that  is  in  Christ,  considered  as  Mediator,  proceeded  from  God  ;  though  Christ  con- 
 sidered as  God,  is  the  same  original  light,  and  fountain  of  light. 
 
 2.  Christ  is  called  light,  yea,  the  light  of  the  world.  "  In  him  was  life,  and  the  life  was 
 the  light  of  men,"  John  i.  4.  "  That  was  the  true  hght  that  lighteth  every  man  that 
 Cometh  into  the  world,"  Verse  9.  This  denotes  his  having  light  in  himself,  as  consider- 
 ed. The  eternal  Word,  or  ever-blessed  God,  he  hath  lightened  with  the  light  of  reason 
 and  understanding,  every  man  that  cometh  into  the  world  ;  or  if  it  be  taken  for  divine 
 light,  then  it  signifies  no  more  but  only  those  who  are  spiritually  enlightened  by  him,  for 
 no  man  hath  any  true  light  but  what  he  hath  received  from  Jesus  Christ  ;  but  because 
 the  Holy  Ghost  in  this  place  speaketh  of  Christ  considered  as  God  or  Creator,  I  cannot 
 see  he  refers  to  any  other  light  here,  but  that  light  which  is  said  to  be  in  the  Gentiles, 
 viz.,  the  light  of  natural  conscience,  which  is  materially  the  same  with  the  moral  law  of 
 God  that  was  given  to  Israel.'  Jesus  Christ  is  called  "  the  light  of  the  Gentiles,  and  the 
 sun  of  righteousness,"  Mai.  iv.  2.  Christ  is  the  great  Sun  of  the  world  ;  look  what  use  the 
 sun  in  the  firmament  of  heaven  is  of  to  this  visible  world  ;  such  is  Christ  to  mankind  in  a 
 spiritual  sense,  especially  to  all  believers,  and  to  the  church  of  God ;  this  Sun  giveth  light 
 to  all  who  have  the  eyes  of  their  understanding  opened,  or  true  faith  infused  into  their 
 souls. 
 
 3.  The  word  of  God  is  also  called  light,  "  Thy  word  is  a  lamp  to  my  feet,  and  a  light 
 to  my  paths,"  Psal.  cxix.  105.  The  word  of  God  like  unto  light,  hath  a  directive  quality 
 in  it.  It  is  that  unerring  rule  or  infallible  guide  in  all  matters  of  religion,  both  in  respect 
 of  faith  and  practice. 
 
 4.  The  doctrine  of  the  Gospel  is  called  light,  "  Lest  the  light  of  the  glorious  Gospel  of 
 Christ  should  shine  upon  them,"  2  Cor.  iv.  4,  6.-  Lux  est  clari'as  sen  splendor  in  corpore 
 luminoso,  vel  extra  a  corpore  luminoso  exiens,  the  Gospel  is  as  light,  a  clarity  brightness 
 or  splendour  in  a  lumuious  body  ;  such  glory  dotli  proceed  from  it,  that  the  brightness  of 
 the, blessed  God,  in  all  his  glorious  attributes  or  perfections  of  his  nature,  shines  forth 
 therein. 
 
SEIIM.   DC.]  THE    SAFNTS    THE    LIGHT   OF   THE    \VOi:LD.  07 
 
 5.  The  saints  and  niLnisters  of  Christ  are  called  light  or  lights ;  John  the  Baptist  is 
 called  a  hurning  and  shining  light ;  and  saith  Paul,  speaking  unto  the  saints,  "  Ye  are 
 light  in  the  Lord,"  Eph.  v.  8.  They  have  not  only  received  light,  or  have  the  light  of 
 grace  in  them,  but  are  a  light  to  others  ;  "Ye  are  the  light  of  the  world." 
 
 6.  And  lastly,  light  sometimes  refers  to  the  blessedness  of  heaven,  or  light  of  eternal 
 glory  ;  "  Who  hath  made  us  meet  for  the  inheritance  of  the  saints  in  light,"  Col.  i.  12. 
 So  much  as  to  the  first  thing  proposed. 
 
 Secondly,  I  shall  show  you  in  what  respects  the  saints  may  be  called  the  light  of  the 
 world. 
 
 1.  Negatively.     2.  Positi\ely. 
 
 1.  Negatively,  not  in  themselves,  for  Christ  only  is  the  light  of  the  world  how  the 
 as  considered  simply  in  himself:  saints  in  themselves  are  but  dark  bodies,  (as  *'*'"'?^fl[? 
 astronomers  tells  us  the  moon  is)  but  they  are  such  who  have  received  great  of  the  world, 
 light  from  the  Sun  of  righteousness  ;  they,  like  a  candle  being  lighted,  give 
 
 light  to  all  in  the  house. 
 
 2.  Not  that  they  can  give  or  communicate  the  light  of  saving  grace  to  others  ;  no,  no, 
 all  light  of  grace  and  of  saving  knowledge,  is  from  Jesus  Christ ;  therefore  in  this  sense, 
 he  only  is  the  light  of  the  world.  The  wise  vii-gins  could  not  give  of  their  oil  unto  the 
 foolish  ;  a  minister  though  he  may  have  much  gi'ace  in  his  own  soul,  yet  he  cannot  com- 
 municate one  drachm  of  it  to  his  poor  unbelieving  wife  or  children,  though  he  should  see 
 her  or  them  ready  to  drop  into  hell. 
 
 3.  The  saints  are  not  such  a  light  as  to  be  the  only  rule  or  guide  by  which  nor  ministers 
 others  should  walk  ;  no,  no,  whether  you  take  them  as  they  are  a  body  united  ''';<=  ""'/"'^ 
 together,  1  mean  a  church,  or  as  particular  persons ;  and  though  such  that  ex-  and  practice. 
 eel  others,  as  Paul  and  Peter,  &c.     The  saints,  ministers,  nor  the  church,  are 
 
 a  light  to  the  world  in  this  sense  :  they  are  not  the  rule  of  our  faith  and  practice,  for  woe 
 to  the  world,  had  God  left  us  no  better  rule  to  walk  by  than  they,  because  the  best  of  men, 
 yea,  the  best  of  ministers,  and  the  best  of  churches,  may,  and  doubtless  do  err  in  many 
 things.  True,  this  had  been  the  pretence  of  the  blind  Papists,  and  that  by  which  they 
 have  deceived  the  world  ;  they  assert  the  church  is  the  rule,  or  the  Pope,  or  church  and 
 Pope,  (they  are  at  a  loss  where  to  fix  their  pretended  infallibility)  yet  they  say  we  first 
 must  find  the  church,  and  then  take  the  scriptures  from  her,  because  she  is  the  only  rule. 
 0  beware  of  this  delusion  :  all  good  Protestants  ever  have  abominated  this  cursed  doctrine 
 (as  they  have  cause  to  do)  and  afiirra  that  the  word  of  God  alone  is  that  rule  which  he 
 hath  left  us,  and  by  it  we  are  to  find  out  the  true  church,  that  is,  know  the  true  church  by  the 
 Scriptures,  and  not  the  Scriptures  by  the  church  ;  Paul  himself  would  not  have  any  to  fol- 
 low him  any  further  then  he  followed  Christ. 
 
 4.  The  saints  and  ministers  of  the  Gospel  are  not  so  a  light,  as  that  there  is  no  dark- 
 ness, no  ignorance,  no  error,  no  sin  at  all  in  them.  Brethren,  in  this  sense  none  but  God 
 and  Christ  is  Light;  "  in  him  is  light  and  no  darkness  at  all,"  1  John  i.  5  ;  every  Chris- 
 tian may  say  with  David,  "  who  can  know  his  errors  ?"  "  If  we  say  we  have  no  sin,  we 
 deceive  ourselves,  and  the  truth  is  not  in  us,"  1  John  i.  8,  And  doth  not  Paul  say,  that 
 "  he  knew  but  in  part  ?"  1  Cor.  xiii.  Besides,  did  he  not  cry  out,  "  Oh  wretched  man 
 that  I  am — When  I  would  do  good,  eril  is  present  with  me  ?"  Rom.  vii.  24.  Sirs,  the 
 best  of  men  are  but  so,  the  light  of  the  world,  as  in  everj'  thing  they  may  preach  or  prac- 
 tice, they  ought  to  be  followed.     But  to  proceed. 
 
 Secondly  and  positively,  the  saints  and  ministers  of  Christ  have  much  light  j^^  ^^^^ 
 and  knowledge  communicated  unto  them  from  Christ,  by  which  means  (as  they  sense  the 
 are  savingly  enlightened)  they  are  a  light  to  the  world ;  like  as  the  moon  and  ughtof  the 
 stars,  receive  their  light  from  the  sun  to  give  light  to  the  earth  in  the  night ;  wo'id- 
 hence  Christ's  ministers  are  called  stars,  they  are  the  light  of  the  world,  as  compared  to 
 stars,  "  the  seven  stars  are  the  angels  of  the  seven  churches,"  Rev.  i.  20,  and  these  Christ 
 holds  m  his  right  hand,  ver.  16.     Which  shows  that  gi-eat  honour  and  dignity  Ministers  are 
 he  hath  conferred  on  them,  as  also  then-  blessed  safety,  security,  and  protection.  'jj°  ^f^l^  ^ 
 This  may  put  a  rebuke  upon  those  who  slight  and  desiiise  Clirist's  poor  minis-  they  are 
 
 .  -KT        .1  ■     '^  ,  ,       °  ,•  •  1       .•  1    compared  to 
 
 ters.     JNow  they  may  be  compared  to  the  stars  upon  divers  considerations,  and  einn. 
 so  the  light  of  the  world. 
 
 1.  As  the  stars  receive  their  light  from  the  sun,  so  the  saints  and  ministers  of  Christ  do 
 receive  their  light  of  grace  and  knowledge  from  Christ.  "  What  hast  thou  which  thou  hast 
 not  received?     And  of  his  fulness  have  all  we  received,  and  grace  for  grace,"  John  i.  16-. 
 
 2.  Stars  are  placed  by  the  Lord  in  the  firmament  of  heaven,  to  give  light  to  the  earth ; 
 
5P  THK   SAINTS   TUE  LIGHT   OF   THE   WOELD.  [bOOK  I. 
 
 and  so  in  like  manner,  are  the  ministers  of  Christ  placed  in  the  chnrch,  (which  is  often- 
 times called  heaven)  to  give  light  to  the  world,  which  is  in  darkness  and  in  the  night  of 
 sin,  of  ignorance,  and  error. 
 
 3.  The  stars  are  a  great  ornament  to  the  heavens  ;  they  sparkle  and  shine  there  as  so 
 many  rare  and  glorious  jewels  or  diamonds.  Even  so  the  ministers  of  Christ  are,  or  ought 
 to  be,  a  great  and  glorious  ornament  unio  the  church,  and  to  shine  therein  like  the  stars  of 
 the  first  magnitude  in  grace,  gifts,  and  true  holiness. 
 
 4.  The  stars  sometimes  are  obscured :  the  clouds  shadow  them,  and  they  shine  not ; 
 they  give  very  little  or  uo  light  at  all. 
 
 So  it  is  sometimes  with  the  ministers  of  Christ,  they  fall  through  Satan's  temptations  ; 
 and  by  reason  of  the  corruptions  of  their  own  hearts  into  sin,  as  David  and  Peter  did,  and 
 are  thereby  brought  under  great  obscurity  and  darkness,  that  they  shine  not  until  they  get 
 out  of  those  dark  clouds. 
 
 5.  Stars  differ  in  glory,  some  appear  not  so  bright  and  splendent  as  others ;  all  are  not 
 stars  of  the  first  magnitude  :  even  so  the  ministers  of  Christ,  and  saints  of  God,  greatly 
 differ  in  respect  of  that  grace,  and  those  spiritual  gifts  which  they  have  received  from 
 Jesus  Christ.  Some  have  great  parts,  they  excel  m  wisdom  and  knowledge,  like  as  Paul, 
 who  was  a  glorious  light,  and  outshone  many  of  Christ's  ministers  ;  moreover,  we  have  had 
 in  latter  days,  some  that  have  been  like  stars  of  the  first  or  greatest  magnitude.  What  a 
 Luther  was  a  light  was  blessed  Luther  in  the  last  age.  And  what  great  lights  have  we  had 
 grcatiight,  in  this  age?  Though  none  shone  more  splendidly  (in  my  judgment,)  in  our 
 great  Ught  ^ays,  than  renowned  Dr.  Owen,  but,  considering  all  circumstances,  I  think 
 also  Bunyan  should  not  be  thought  a  very  small  star,  he  having  not  tliose  human 
 improvements,  in  respect  of  learning,  &c.,  as  others  have,  yet  shone  very  bright  and 
 outdid  many  others. 
 
 6.  Stars  give  their  light  only  in  the  night.  So  Christ's  ministers  and  holy  people  only 
 give  light  unto  the  world,  whilst  the  night  of  this  world  shall  last,  which  now  is  far  spent, 
 and  the  day  of  Christ's  coming  is  near,  when  those  stars  shall  be  all  fixed  in  the  highest 
 heavens,  and  shall  be  no  more  of  use  to  give  light  to  the  earth.  0  brethren !  let  us  long 
 for  the  morning  of  that  eternal  day,  when  all  these  stars  shall  be  transfixed  in  other  orbs 
 above,  and  not  dart  down  their  light  any  more  for  the  use  of  men  ;  but  let  us  bless  God 
 for  that  little  light  these  stare  do  give,  whilst  the  dark  night  of  this  worhl  abides. 
 
 7.  Stars  have  good  and  evil  influences  upon  all  natural  bodies,  and  things  on  earth,  as 
 astronomers  observe. 
 
 So  the  ministers  of  thrist  have  by  their  lives  and  doctrine,  also  good  and  evil  influences 
 upon  the  souls  of  men ;  to  some  they  are  "  the  savour  of  life  unto  life,  and  to  others,  the 
 savour  of  death  unto  death,"  2  Cor.  ii.  16.  The  gospel  in  its  ministration  hath  hardening 
 influences  on  some,  as  well  as  softening  influences  on  others ;  yet  as  God  orders  all  the  in- 
 fluences of  the  stars  as  he  pleaseth,  so  it  is  he  that  gives  all  success  to  the  ministry  of  the 
 word. 
 
 Ministers  the  -niilyj  As  the  saints  and  ministers  of  Christ  are  compared  to  stars,  and  are 
 light  of  the  the  hght  of  the  world  in  that  respect,  so  also  they  are  compared  to  candles, 
 compared  to  their  light  is  compared  I  say,  to  the  light  of  a  candle  ;  "  Neither  do  men  light  a 
 a  candle.  candle  and  put  it  under  a  bushel,  but  put  it  into  a  candlestick,  and  it  giveth 
 light  unto  all  that  are  in  the  house,"  Matt.  v.  15. 
 
 Though  the  light  of  the  stars  be  far  greater  than  the  light  of  a  candle,  yet  aU  know  a 
 candle  gives  much  more  light  to  such  that  are  in  that  house  where  it  is  lighted  and  set  up 
 in  the  night  than  the  stars  do  ;  though  the  stars  give  a  more  extensive  light,  yet 
 their  Ught  is  but  dim  as  to  us,  by  reason  of  their  vast  distance  from  us. 
 
 1.  A  candle  gives  no  light  until  it  is  lighted,  it  is  until  then  a  dark  body.  So  the  saints 
 give  no  light  until  they  are  enlightened  with  the  Spirit  of  God,  or  have  received  divine 
 grace  and  spiritual  gifts. 
 
 2.  A  candle  must  be  put  into  a  candlestick,  that  so  it  may  the  better  give  light  to  all 
 the  house.  So  ministers  ought  to  be  set  or  placed  orderly  in  the  church  which  is  com- 
 pared to  a  golden  candlestick,  Rev.  i.  d.  Such  preachers  ought  to  be  disowned,  who  are 
 not  set  in  a  due  and  orderly  manner  in  some  regular  church  or  candlestick,  the  light  must 
 shine  in  and  from  Zion.     "  Out  of  Zion,  the  perfection  of  beauty  God  hath  shined,"  Rev.  i. 
 
 3.  A  candle,  or  lamp,  that  it  may  give  the  better  light,  ought  to  be  often  snuffed 
 and  trimmed,  for  else  by  means  of  the  ashes,  the  light  wiU  be  but  very  dim.  So  the 
 saints  and  ministers  of  tlie  Gospel,  should  hke  the  wise  virgins,  trim  their  lamps.  Matt.  xxv. 
 7:    that  is,  they  should   get  all   that   deadness  and    earthliness  from   their  spirits  by 
 
SERM.  IX.]  THE    SAINTS    THE    LIGHT    OF    tUi.    WOKLD.  59 
 
 the  quickening  operations  of  grace.  A  worldly  spirit  spoils  the  light,  it  is  like  ashes, 
 that  hinders  the  caudle  from  burning  clear,  also  they  should  get  rid  of  their  remaining  ig- 
 norances of  divine  truths.  Some  caudles  give  but  a  very  dim  light  by  this  means, 
 and  others  want  topping  ;  they  are  swelled  in  pride  and  haughtiness  to  such  a  degree,  that 
 they  give  hardly  any  liglit  at  all,  so  that  men  by  these  means  stumble :  the  candle  gives 
 them  not  light  to  see  their  way,  or  find  out  that  filth  and  cori'uptlon  that  is  in  their  house, 
 (I  mean  their  heax'ts.) 
 
 4.  A  candle  wasteth  itself  by  giving  light  unto  others.  So  poor  ministers,  especially  some 
 of  them,  spend  their  strength,  and  bring  their  bodies  to  utter  weakness,  by  their  hard  studies, 
 and  pamful  aud  laborious  preaching,  to  the  profit  of  others. 
 
 5.  A  candle  is  not  to  be  hid  or  put  under  a  bushel  or  bed :  no  more  ought  a  servant  of 
 Christ,  to  whom  God  hath  given  ministerial  gifts,  being  able  to  edify  the  church,  and  give 
 the  light  of  knowledge  to  the  world,  to  hide  those  gifts,  or  refuse  to  exercise  them,  but 
 ought  to  be  set  up  in  the  pulpit  as  a  candle  in  a  candlestick,  to  give  light  to  all. 
 
 Thirdly,  In  what  respects  are  the  saints  and  ministers  of  Christ,  the  light  of  the  world? 
 
 1.  1  answer,  By  that  holy  and  glorious  doctrine  which  they  have  received  and  preach 
 unto  the  world,  in  this  they  are  the  light  of  it.  How  dark  are  those  nations  and  regions  of 
 the  earth  where  there  is  no  knowledge  of  the  gospel,  or  where  there  are  no  gracious 
 Christians  and  ministers  to  hold  forth  the  light  of  saving  truth  ?  Was  not  famous  Luther 
 the  light  of  the  world  in  his  time  upon  this  account  ?  For  like  as  when  light  break- 
 eth  forth,  darkness  is  thereby  expelled :  even  so  by  the  rising  of  that  glorious  star,  and  by 
 virtue  of  that  doctrine  he  preached  of  free  justification  by  the  righteousness  of  Christ  alone, 
 how  was  Popish  darkness  vanquished  ? 
 
 2.  They  are  the  light  of  the  world  by  their  holy  and  heavenly  lives.  "Let  your 
 light  so  shine  before  men,  that  they  may  see  your  good  works,  and  glorify  your.Fa- 
 ther  which  is  in  heaven,"  Matt.  v.  16  ;  that  is,  let  the  light  of  your  doctrine,  which 
 you  have  received  from  me,  and  the  light  of  your  holy  conversations,  so  shine  before 
 men ;  but  by  the  following  words,  it  is  the  latter  which  1  conclude  is  principally 
 meant.  The  saints  should  not  do  good  works  to  be  seen  of  men  for  their  own  glory, 
 or  for  vain  glory  sake,  (as  hypocrites  do,)  yet  they  should  do  good  works,  and  let 
 them  be  seen,  that  God  may  be  glorified.  "  Herein  is  my  Father  glorified,  if  you 
 bear  much  fruit,"  John  xv.  8.  Not  that  we  can  add  any  thing  to  the  essential  glory 
 of  God,  but  we  are  to  manifest  or  declare  hereby  his  glory :  nay,  it  doth  tend  to  excite 
 and  stir  up  others  who  see  our  holy  lives  and  good  works,  to  praise  and  glorify  God,  from 
 whom  all  grace,  by  which  all  good  works  are  performed,  doth  proceed.  This  bhows,  that 
 all  acceptable  services  are  done  by  the  help  and  influence  of  special  efficacious  grace 
 requhred  from  God,  otherwise  (I  mean,  if  we  do  good  works  by  the  mere  power  and  liberty 
 of  our  own  wills,)  it  would  rather  tend  to  our  own  glory  than  to  the  glory  of  God. 
 
 Brethren,  as  the  candle  ought  not  to  be  hid,  but  to  be  seen,  that  so  it  may  give  light  to 
 all  that  are  in  the  house;  so  ought  not  Christians  to  hide  their  convictions  of  sin  or  of  duty, 
 they  must  not  quench  the  Spirit,  or  put  out  that  spark  of  divine  fire,  which  God  hath 
 kindled  in  them,  but  let  it  be  seen,  and  not  conceal  their  religion,  or  those  convictions  they 
 are  under  out  of  shame  or  fear  of  reproach ;  nor  neglect  prayer,  reading,  hearing,  or 
 heavenly  converse  under  any  pretence  whatsoever:  yet  they  saould  see  rightly  to  time 
 everything,  and  labour  to  avoid  hypocrisy,  and  shun  all  just  occasions  which  may  cause 
 them  to  be  suspected  as  guilty  of  it. 
 
 1.  Doct.  The  world  is  in  darkness,  they  are  in  the  night,  else  there  would  be  no  need 
 of  light,  or  to  set  up  candles. 
 
 2.  Doct.  God  is  pleased  out  of  his  infinite  grace  and  mercy  to  the  world,  to  afford  light 
 unto  it. 
 
 3.  Doct.  The  people  of  God,  and  ministers  of  the  gt)spel,  are  as  lights  to  this  world 
 where  they  are,  whilst  darkness  or  the  night  doth  continue. 
 
 I  shall  only  speak  a  little  to  the  first  of  these  propositions. 
 
 1.  Prove  it. 
 
 2.  Show  their  woful  condition  thereby. 
 
 1.  That  the  world  is  in  darkness  or  in  the  night,  appears  by  the  testimony  of  divers 
 scriptm-es,  "  for  they  that  sleep,  sleep  in  the  night, "  1  Thess.  v.  7 ;  by  their  sleeping 
 in  sin  and  ignorance,  they  show  that  they  are  in  the  niglit,  or  are  in  darkness  ;  "  for  ye 
 were  sometimes  darkness,  but  are  now  light  in  the  Lord,"  Ephes.  v.  8.  Yea,  the  saints 
 of  God  who  are  the  the  children  of  the  day,  were  once  in  darkness  as  well  as  others :  nay, 
 were  darkness ;  works  of  sin,  are  from  hence  called  works  of  darkness,  "  have  no  fellow- 
 
60  T.E    SAINTS    THI''.    LIGHT    OF    THE    WORLD.  [bOOK    I- 
 
 ship  witli  the  unfruitful  '.vorks  of  darkness,"  Ephes.  v.  11.  This  further  appears,  because 
 the  saints  are  said  to  be  "  delivered  out  of  the  power  of  darkness,"  Col.  i.  1.3  ;  that  is,  out 
 of  the  world  in  whom  the  priuce  of  darkness  rules  and  tyrannizes,  and  keeps  all  the  ungodly 
 of  the  earth  in  his  bonds  and  chains  of  darkness  ;  the  devil  is  called  "  The  prince  of  the 
 darkness  of  this  world,"  Ephes.  vi.  12.  Jesus  Christ  was  sent  "  to  give  light  to  them 
 that  sit  in  darkness,"  Luke  i.  79. 
 
 Secondly,  Thek  misery  upon  this  account  is  gi-eat. 
 
 1.  Darkness  is  uncomfortable  ;  so  it  is  to  be  in  spiritual  darkness.  How  uncomfortable 
 was  it  to  the  Egyptians  to  be  in  that  thick  darkness  that  might  be  felt,  so  what  comfort 
 can  a  poor  sinner  have  that  is  in  spiritual  darkness,  "  Who  walk  in  the  valley  of  the  sha- 
 dow of  death." 
 
 2.  Darkness  is  dangerous,  especially  when  a  man's  way  lies  among  pits,  snares,  and 
 where  there  are  lions  and  devouring  creatures.  So  it  is  dangerous  to  be  in  spiritual  dark- 
 ness, because  sinners  pass  through  a  howling  wilderness  ;  this  world  is  full  of  dangerous 
 pits  and  snares,  where  devils  and  hellish  deceivers  lie  in  wait  to  prey  upon  them,  nay, 
 thej  walk  upon  the  brink  of  the  bottomless  pit. 
 
 3.  I)arkness  is  fearful,  we  read  of  the  horror  of  darkness ;  so  the  state  of  spiritual  dark- 
 ness, or  to  be  in  the  state  of  nature,  is  fearful ;  terrors  attend  such  on  every  side,  both 
 from  within,  and  from  without,  an  unconverted  sinner  is  a  Magor  Misabid,  like  as  was 
 Pashur,  Gen.  xv.  12. 
 
 1.  Is  it  not  a  fearful  thing  to  be  led  by  the  devil,  left  to  the  power  of  the  devil,  to  the 
 will  and  power  of  the  God  of  this  world  ?  they  know  not  whither  they  go,  Ephes.  ii.  2,  3. 
 
 2.  Is  it  not  a  fearful  thing  to  fall  into  the  hands  of  the  living  God,  or  to  lie  under  his 
 wrath  and  cm'se  ?  Heb.  xii.  ult. 
 
 3.  Is  it  not  a  fearful  thing  to  lodge  in  the  next  room  to  hell  ? 
 
 4.  Is  it  not  a  fearful  thing  to  have  the  guilt  of  sin  charged  on  their  souls ;  but  so  it  is 
 with  all  that  are  in  darkness,  or  in  an  unrenewed  state  ? 
 
 5.  Is  it  not  a  fearful  thing  to  be  without  God,  without  Christ,  and  without  hope  in  the 
 world  ?  Eph.  ii.  12. 
 
 G.  Is  it  not  a  fearful  thing  to  be  condemned  to  die,  to  die  eternally,  always  a  dying,  yet 
 cannot  die  ?     Now  all  unconverted  sinners  are  condemned  to  die  such  a  death. 
 
 APPLICATION. 
 
 1.  I  infer,  it  is  a  dangerous  thing  to  be  led  by  this  blind  and  dark  world,  or  by  them 
 that  walk  according  to  the  course  of  this  world,  or  to  follow  the  multitude  in  their  ways 
 and  sinful  practices,  this  is  to  walk  in  darkness. 
 
 2.  I  infer,  what  great  folly  is  in  the  people  of  the  world,  they  hate  the  samts  and  min- 
 isters of  Christ,  who  are  appointed  by  the  Lord  to  be  a  light  to  them.  How  many  of  the 
 world  would,  if  they  could,  destroy  the  saints  and  ministers  of  Christ,  it  is  because  they 
 love  darkness  and  hate  the  light. 
 
 3.  They  may  teach  all  to  prize  Christ's  ministers,  from  whom  they  receive  so  much 
 good ;  they  by  their  divine  doctrine  enlighten  the  earth ;  "  I  send  thee  to  open  their  eyes, 
 (that  is  the  Gentiles)  and  to  turn  them  from  darkness  to  light,"  &c..  Acts  xxvi.  17,  18. 
 
 4.  Let  ministers  also  learn  from  hence  to  discharge  their  work  and  office  in  all  faithful- 
 ness, that  they  may  he  lights  wiiere  they  live ;  it  behoves  tliem  to  see  they  preach  the 
 gospel  clearly  without  errors,  and  plainly  without  obscure  terms  and  words  which  the 
 people  understand  not.  I  am  sure  in  so  doing,  they  are  not  a  light  to  the  world ;  it  may 
 be  also  a  caution  to  them  to  take  heed  how  they  live ;  we  must  live  religion,  live  Christ 
 as  well  as  preach  Christ ;  our  conversations  must  give  light  as  well  as  our  doctrine. 
 
 5.  Let  all  take  heed  what  ministers  they  are  led  by,  that  they  be  disciples  of  Jesus 
 Christ,  and  mmisters  of  his  making.  All  ministers  are  not  the  light  of  the  world  ;  no, 
 none  but  the  true  ministers  of  Christ,  and  they  are  known  three  ways.  1.  By  their  call 
 to  the  ministry.  1.  They  are  regenerated  men,  and  have  received  grace  and  ministerial 
 gifts  of  Christ.  2.  They  are  regularly  called,  and  empowered  to  preach  by  the  church 
 with  whom  they  are  members ;  they  also  take  not  up  the  ministry  for  filthy  lucre's  sake, 
 but  in  love  to  Christ  preach  freely,  and  as  freely  the  people  should  minister  to  them  in  all 
 good  things.  3.  They  preach  Christ,  Jesus  Christ  is  the  sum  and  substance  of  then-  min- 
 istry ;  they  preach  not  Moses,  nor  the  traditions  of  men,  nor  magnify  the  righteousness  of 
 man,  but  their  whole  design  is  to  abase  the  creature,  and  exalt  Jesus  Christ;  they  preach 
 not  themselves,  "  but  Jesus  Christ  the  Lord  ;"  they  preach  a  whole  Christ,  and  nothing 
 but  Christ,  and  so  are  the  light  of  the  world. 
 
SliRM.    X.]  AGREE   WITH    TIUNE    ADVEKSAKY    QUICKLY.  61 
 
 6.  Pray  tliat  your  ministers  may  have  much  light,  much  clear  knowledge,  since  they  are 
 the  liglit  of  the  world,  and  that  they  may  not  at  any  time  be  clouded. 
 
 7.  Lastly,  Bewail  the  loss  of  faithful  ministers  ;  oh  what  a  sad  loss  it  is  to  lose  any  of 
 our  glorious  lights !  how  many  are  gone,  and  how  few  raised  up  in  their  stead  ! 
 
 SERMON    X. 
 
 Agree  with  thine  adversary  quicMy.  whilst  thnu  art  in  the  way  with  him,  lest  at  any  time  thy 
 adversary  deliver  thee  to  the  judge,  and  the  judge  deliver  thee  to  the  officer,  and  thou  be  cast 
 into  prison.  Verily  I  say  unto  thee,  thou  shalt  by  no  means  come  out  thence,  until  thou 
 hast  paid  the  uttermost  farthing, — Matt.  v.  2.0,  26. 
 I  WILL  not  deny  but  that  our  Saviour  may  design  by  these  words  to  advise  such  who  are 
 fallen  into  the  hands  of  an  external  adversaiy  (whom  they  have  provoked)  to  endeavour 
 to  a^ree  with  him,  whilst  they  are  in  a  way  to  do  it,  from  the  consideration  of  The  occasion 
 the  temporal  danger  which  (otherwise)  may  follow,  especially  when  they  are  in  "peakLg  "^'^ 
 the  hands  of  sue!)  who  stand  upon  acts  of  strict  justice.  Yet  certainly  he  had  "'^se  words, 
 in  uttering  of  these  words  higher  and  more  important  matter  in  his  mind ;  so  that  besides 
 the  literal,  there  is  a  mystical  sense,  wliich  we  ought  to  search  into ;  indeed  our  late  an- 
 notators,  after  they  speak  of  the  first,  they  also  allude  to  the  second  or  metaphorical  signifi- 
 cation, viz.  "  Let  my  disciples  who  have  been,  or  may  be  overtaken  with  great  Theannou 
 faults,  by  repentance,  and  faith  in  me,  make  their  peace  with  God  in  this  life,  amrs  sense 
 lest  dying  in  irapenitency,  they  be  under  the  eternal  displeasure  and  wrath  of  "  "  "^"^  ^' 
 God,  from  whence  they  shall  never  be  delivered."  Also  Marlorate  saith,  that  these  words, 
 "  Lest  at  any  time  thy  adversary  deliver  thee  to  the  judge,"  &c.  That  some  expouml  it 
 metaphorically,  and  that  the  similitude  very  aptly  refers  to  God,  &c.  2.  Besides  we  find 
 our  Saviour  uttered  the  same  words  in  substance,  without  respect  had  to  what  St.  Mat- 
 thew speaks  of,  as  antecedent  to  them,  St.  Luke  xii.  56.  3.  Also  how  often  do  worthy 
 ministers  refer  to  it,  as  a  symbolical  or  parabolical  allusion  ;  especially  in  respect  to  the 
 last  clause;  "  Verily,  1  say  unto  thee,  thou  shalt  not  come  out  thence  until  thou  hast  paid 
 the  utmost  farthing.'"  What  man  stands  so  upon  strict  justice,  that  he  will  not  turgive  the 
 least  part  of  a  debt,  but  will  have  every  farthing  paid  ?  God  is  indeed  not  only  just,  but 
 justice  itself,  and  therefore  forgives  no  man,  without  a  full  satisfaction  made  to  his  justice  ; 
 and  therefore,  1.  I  conclude  our  Lord  refers  chiefly  to  the  holy  God.  1.  This  therefore 
 may  be  one  main  scope  and  design  of  this  similitude.  2.  The  great  danger  all  unre- 
 conciled sinners  are  in  of  falling  into  the  hands  of  the  living  God,  who  is  a  riie  scope 
 worse  adversary,  if  an  adversary,  than  any  mortal  man  can  be.  3.  To  show  of  tiie  words 
 to  sinners  there  is  a  way  found  out  by  which  they  may  attain  to  peace  and  re- 
 conciliation with  God.  4.  And  that  they  should  not  delay  in  tlie  use  of  all  means  to  en- 
 deavour after  it,  whilst  the  day  of  grace  lasteth,  or  "  before  the  things  of  their  peace  be 
 hid  from  their  eyes  ;"  for  it  is  evident,  our  Lord  did  not  preach  this  sermon  to  his  disciples 
 only,  but  to  the  multitude  also,  ver.  1.  Even  to  such  who  were  not  in  a  reconciled  state, 
 so  that  he  seems  to  take  an  occasion  from  what  precedes  (about  ofl'ending  a  brotlier)  to  in- 
 stract  them  about  a  higher  concernment,  i.  e.,  that  such  who  have  God  for  their  adversary, 
 should  above  all  things  labour  to  obtain  peace  and  reconciliation  with  him  ;  and  this  indeed 
 on  other  occasions  was  his  frequent  practice,  that  he  might  improve  temporal  things,  to 
 the  spiritual  profit  and  advantage  of  his  hearers.  So  much  as  to  the  scope  hereof. 
 Secondly,  I  shall  proceed  tu  open  the  parts  of  this  simile. 
 
 1.  By  the  adversary,  I  understand,  as  I  have  hinted,  the  holy  and  ju^t  God  The  parts 
 is  meant,  who  is  set  out  often  in  the  Scriptures  to  be  an  adversary  to  all  un-  "'"^"^  ' 
 godly  men. 
 
 2.  The  persons  he  directs  his  advice  or  counsel  to,  are  all  unreconciled  sinners,  who 
 have  not  laid  down  their  arms,  but  remain  in  a  state  of  rebellion  against  God. 
 
 3.  By  the  judge  may  be  meant  the  Lord  Jesus  Christ,  Acts  xvii.  ol,  who  is  appoint- 
 ed, and  ordained  the  judge  of  the  quick  and  the  dead  :  "  The  Father  judgeih  no  man, 
 but  hath  committed  all  judgment  to  the  Son,"  John  v.  12. 
 
 4.  By  the  ofiicer  (some  read  it,  jailor,)  may  be  meant  death,  or  divine  justice ;  death  as 
 a  sergeant,  may  be  said  to  arrest  a  guilty  sinner,  when  Christ  the  judge  gives  him  a  com- 
 mission to  seize  him,  or  cut  him  down. 
 
 5.  By  the  prison,  no  doubt  is  meant  hell,  out  of  which  there  is  no  redemption  ;  were  it 
 not  this  prison,  why  should  our  Lord  use  this  great  asseveration,  "  Verily  1  say  unto  yoft. 
 
62  AGEEE   WITH    THINE    ADVERSARY    QUICKLY.  [bOOK   I. 
 
 he  shall  not  come  out  thence,  until  he  hath  paid  the  utmost  farthing."  He  doth  not  use 
 sucli  an  expression  certainly  to  confirm  small  matters,  or  things  only  of  a  temporal  con- 
 cernment :  besides  men  commonly,  though  provoked,  do  not  always  stand  upon  severe 
 justice,  so  as  not  to  release  a  prisoner  witiiout  the  payment  of  the  whole  debt ;  justice  and 
 mercy  are  not  essentials  of  man's  nature,  but  only  qualities  (or  virtues) ;  and  severe  justice 
 in  men  may  be,  and  sometimes  is,  mere  cruelty,  but  God's  nature  is  just,  he  is  essentially 
 and  absolutely  just :  yea,  justice  itself,  as  well  as  he  is  love,  holiness,  goodness,  truth, 
 &c.  These  are  not  qualities  in  God,  but  they  are  his  attributes,  or  essential  properties,  so 
 that  he  can  as  soon  cease  to  be  God,  as  cease  to  be  just,  righteous,  and  good. 
 
 Thirdly,  In  the  words  we  have. 
 The  parte         1.  An  exhortation,  or  a  duty  enjoined  ;  "  agree  with  thine  adversary." 
 opene  .  2    Tijg  time  expressed,  when,  quiciily,  or  now  presently,  or  without  delay. 
 
 3.  We  have  a  threefold  motive,  to  excite,  or  to  stir  men  up  to  this. 
 
 (1).  Is  taken  from  the  consideration  of  the  means  of  grace  God  affords,  whilst  thou  art 
 in  the  way  with  him  ;  or  whilst  he  calls  and  extends  mercy  and  means  of  reconciliation  to 
 the  sinner. 
 
 (2).  From  the  consideration  of  the  uncertainty  of  the  continuation  of  the  mercy  and  for- 
 bearance of  God,  lest  at  any  time,  or  before  thou  art  aware. 
 
 (3).  From  the  fearful  consequence  of  delay,  and  of  the  punishment  that  will  unavoid- 
 ably follow ;  He  delivers  thee  to  the  judge,  that  is,  God  delivers  the  sinner  into  Christ's 
 liand,  not  as  a  Saviour,  but  as  an  offended  and  just  judge,  who  will  deliver  him  up  also 
 into  the  hands  of  death  and  divine  justice,  and  so  his  soul  is  sent  to  hell.  From  the  words 
 thus  opened  and  explained,  I  shall  take  notice  of  several  propositions  or  points  of  doc- 
 trine. 
 
 Doct.  1.  That  God  is  an  adversary  to  all  unbelieving  and  impenitent  sinners. 
 
 Doct.  2.  That  it  is  the  great  duty  of  guilty  or  unbeheving  sinners,  to  labour  after  peace 
 and  reconciliation  with  God,  or  accept  of  the  offers  of  his  grace  and  favour,  in  and  by 
 Jesus  Christ. 
 
 Doct.  3.  That  sinners  ought  to  seek  peace  and  reconciliation  with  God  presently  or 
 without  delay. 
 
 Doct.  4.  That  a  person  who  is  not  reconciled  to  God,  is  at  all  times  in  danger  of  wrath 
 and  divine  vengeance,  or  of  being  sent  to  hell. 
 
 Even  this  very  day,  this  morning,  this  night,  or  at  any  time  ;  or  if  he  lives  until  to- 
 morrow, one  day,  one  week,  one  month,  or  one  year  longer,  it  may  be  then  0  how  uncer- 
 tain is  the  life  of  a  poor  sinner  !  And  how  uncertain  are  the  means  of  grace  also  ! 
 Whether  persons  are  young  or  old,  rich  or  poor,  strong  or  weak,  male  or  female,  in  health 
 or  sickness,  they  are  in  danger,  if  not  reconciled  to  God,  at  any  time  of  being  delivered  up 
 into  the  hands  of  an  offended  judge,  and  of  being  thrown  into  hell.  I  shall  speak  a 
 little  to  the  first  of  these  propositions,  viz.,  that  God  is  an  adversary  to  sinners,  &c. 
 
 And  1.  I  shall  show  how  God  became  an  adversary  to  man. 
 
 2.  How  it  appears  he  is  an  adversary  to  sinners. 
 
 3.  Show  what  a  kind  of  adversary  God  is. 
 
 How  God  First.  Let  this  be  considered,  i.  e.,  God  was  a  friend  to  man,  and  took  de- 
 
 raan'8  light  in  him  whilst  he  abode  in  the  state  of  innocency,  but  by  sin  and  disobedi- 
 
 enemy.  gj^^g  .  ^^  eating  of  the  forbidden  fruit,  God  cast  him  off,  and  became  an  enemy 
 
 unto  him  :  man  rebelled  originally  against  God,  and  God  cannot  but  be  an  adversary  to 
 rebellious  sinners.  "  They  rebelled,  and  vexed  his  Spirit,  therefore  he  was  turned  to  be 
 their  enemy,  and  he  fought  against  them,"  Isa.  Ixiii.  10.  By  original  and  actual  sin,  the 
 hearts  of  men  are  set  against  God  ;  resisting  his  authority,  crossing  his  wiU,  and  violating 
 his  holy  law:  and  from  thence  he  became  their  adversary. 
 
 Secondly,  It  appears  many  ways  that  God  is  an  adversary  to  sinners. 
 
 1.  By  declaring  his  wrath  and  anger  against  them  :  "  God  judgeth  the  righteous,  and 
 he  is  angry  with  the  wicked  every  day.  The  wrath  of  God  is  revealed  from  heaven  against 
 all  ungodliness  and  unrighteousness  of  men,  Pvom.  i.  18. 
 
 2.  By  whetting  of  his  sword,  he  appears  to  be  an  adversary  to  all  unbelieving  sinners ; 
 "  He  will  whet  his  sword,  he  hath  bent  his  bow  and  made  it  ready  :  he  hath  prepared  for 
 him  the  instruments  of  death,"  Psal.  vii.  12.  What  can  more  clearly  discover  God  to  be 
 an  enemy  to  sinners  than  this,  to  prepare  war  against  them  ? 
 
 3.  By  his  fearful  threatenings  and  pronunciation  of  his  anger  against  them;  every  where 
 in  this  word,  it  evidently  appears,  that  he  is  an  adversary  to  them  :  "  upon  the  wicked  he 
 shall  rain  snares,  fire  and  brimstone,  and  an  horrible  tempest,  this  shall  be  the  portion 
 
SERM.   X.]  AGREE   vnTH   TIIINE    ADVERSART    QUICKLY.  G3 
 
 of  their  cup,"   Psal.  i.  16.    "  Except  ye  repent,  ye  shall  all  likewise  perish,"    Luke  xiii. 
 3,5. 
 
 4.  By  his  abhorrence  of  them,  some  say  that  God  only  abhors  the  sins  of  some  wicked 
 men,  but  not  their  persons,  but  this  is  not  true ;  "  The  wicked  (saith  the  Psalmist)  boast- 
 eth  of  his  heart's  desire,  and  blesseth  the  covetous,  whom  the  Lord  abhorreth,"  Psal.  x.  2. 
 He  abhorreth  not  their  sin  only,  but  their  persons  also.  "  Three  shepherds  also  I  cut  oflf 
 in  one  month,  and  my  soul  loatheth  them,  and  their  souls  also  abhorred  me,"  Zech.  xi. 
 8.    Every  ungodly  person,  as  sinners,  God  abhorreth. 
 
 5.  By  his  laying  the  whole  race  of  sinful  mankind  under  his  wrath,  curse,  and  sentence 
 of  condemnation,  and  in  that  state  all  abide  :  that  is,  under  his  wrath,  whilst  they  continue 
 in  unbelief:  "  He  that  beUeveth  not  the  Son  hath  not  life,  but  the  wrath  of  God  abidethon 
 him,"  John  iii.  36.  Every  man  in  the  world  was  a  child  of  wrath  by  nature,"  Ephes.  ii. 
 3 ;  and  God  is  an  enemy  unto  them  all,  without  distinction  there  is  no  difference. 
 
 Thirdly,  I  shall  show  you  what  an  adversary  God  is  to  all  unbehevers. 
 
 1.  God  is  an  enemy  with  just  cause,  not  without  good  reason  he  became  an  adversary 
 to  sinners  ;  he  was  provoked  and  stirred  up  by  acts  of  highest  treason  and  rebellion  ;  how 
 was  man  honoured  at  first !  What  dignity  and  glory  did  God  confer  upon  him,  in  creat- 
 ing him  in  his  own  image,  and  in  making  him  a  prince  and  ruler  over  all  things  and  crea- 
 tures on  earth  !  And  how  abominably  did  he  revolt  from  God,  and  conspire  wdth  the  devil 
 against  his  Maker ! 
 
 2.  God  is  a  strong  and  an  invincible  adversary,  who  is  a  match  for  him  ?  Or  who  can 
 stand  before  his  indignation  ?  "  God  is  jealous,  and  the  Lord  revengeth  and  is  furious,  the 
 Lord  taketh  vengeance  on  his  adversaries,  and  he  reserveth  wrath  for  his  enemies,  the 
 elect  themselves  are  his  enemies  before  called ;  the  mountains  quake  at  him,  and  the  hiils 
 melt,  and  the  earth  is  burnt  at  his  presence,  yea,  the  world,  and  all  that  dwell  therein. 
 Who  can  stand  before  his  indignation,  and  who  can  abide  in  the  fierceness  of  his  a&ger ; 
 his  fury  is  poured  out  like  fire,  and  the  rocks  are  thrown  down  by  him  ?"  Nahum  i.  2.  5, 
 6.  Man  can  stand  no  more  before  the  wrath  of  this  terrible  God,  than  stubble  can  stand 
 before  a  devouring  fire  :  "  Who  would  set  briars  and  thorns  against  me  in  battle  ?  I 
 would  go  through  them,  and  burn  them  together,"  Isa.  xxvii.  4.  He  is  an  adversary 
 clothed  with  might,  power,  terror,  and  majesty,  he  hath  made  mighty  kings  as  stubble  to 
 his  bow,  and  emperors  as  chaff  before  the  whirlwind. 
 
 3.  God  is  a  wise  and  skilful  adversary,  he  knows  how  to  marshal  his  host,  and  set  his 
 battle  in  array,  and  how  with  ease  to  revenge  himself  of  his  enemies  :  "  He  is  wise  in 
 heart,  and  mighty  in  strength,"  Job  ix.  4.  There  is  no  device,  no  policy,  nor  crafty  coun- 
 sel against  this  adversary,  the  Lord  of  Hosts. 
 
 4.  God  is  an  incensed  enemy,  wrath  hath  been  long  kindling  in  his  heart :  and  at  last 
 if  sinners  lay  not  down  their  arms,  it  will  be  poured  forth  like  fire  upon  them. 
 
 5.  God  is  a  victorious  and  a  prevailing  adversary  :  when  he  rises  up  he  devours  at  once  ; 
 he  shall  cry,  "  He  shall  roar,  he  shall  prevail  against  his  enemies,"  Isa.  xliv.  19. 
 
 6.  Yet  he  is  a  forbearing  and  long-suffering  adversary,  he  seeks  not  all  advantages  to 
 destroy  and  avenge  himself  of  his  enemies.  0  how  willing  is  he  to  put  an  end  to  that 
 fearful  war  that  is  between  him  and  poor  sinners  ;  he  sends  his  ambassadors  to  ofier  peace, 
 and  to  intreat  them  to  be  reconciled  ;  he  puts  out  his  white  flag  to  draw  them,  and  to  al- 
 lure them  to  lay  down  their  arms,  and  to  accept  of  mercy  and  free  pardon,  before  the 
 bloody  flag  is  put  up. 
 
 7.  In  Jesus  Christ  he  is  reconciled ;  though  he  is  an  enemy  to  all  sinners  who  have  not 
 •  Christ's  satisfaction  applied  to  them,  his  wrath  is  appeased  in  Christ,  or  by  the  sacrifice  of 
 
 his  Son,  and  fury  is  not  in  him  towards  any  that  are  in  Jesus  Christ,  or  who  plead  the 
 satisfaction  he  has  given,  and  that  atonement  he  hath  made  by  his  blood  ;  yet  to  such,  I 
 say,  who  stand  out  and  refuse  to  come  in,  or  accept  of  this  atoning  sacrifice,  or  to  believe 
 in  Jesus  Christ,  or  who  seek  by  some  other  ways  to  make  their  peare  with  God  ;  his 
 frightful  and  soul  amazing  wrath  will  overtake  and  devour  with  dreadful  vengeance  and 
 fory. 
 
 Fourthly,  I  shall  endeavour  to  prove  or  to  demonstrate,  that  it  is  the  duty  and  highest 
 concernment  of  sinners  to  accept  of  terms  of  peace  with  God. 
 
 1.  Because  the  sinner  first  broke  with  God,  the  breach  was  not  made  by  the  holy  Creator, 
 but  by  man  the  wretched  creature.  God  made  man  upright,  but  he  hath  sought  out  many  in- 
 ventions. Man  first  began  this  fearful  war,  he  took  up  arms  against  !iis  Maker,  and  there- 
 fore it  is  his  duty  and  mterest  to  accept  of  peace  while  he  is  in  the  way,  or  may  be  re- 
 ceived into  favour  with  God. 
 
64  AGREE    WITH    THINE    AIlVEHSAEY    QUICKLY.  [boOK    I- 
 
 2.  Because  it  is  an  unjust  and  uureasonable  rebellion  ;  shall  the  subject  strive  to  dethrone 
 his  sovereign,  and  set  up  a  sworn  traitor  in  his  place  ?  Or  shall  the  creature  contemn  and 
 raise  up  war  against  his  glorious  Creator,  who  not  only  gave  him  his  being,  but  feeds,  clothes, 
 and  preserves  him  continually  0  what  a  rebel  is  sorry  man,  and  what  ground  and  reason 
 is  there  why  he  should  strive  to  be  at  peace  and  reconciled  unto  God  ! 
 
 '■i.  Because  if  they  do  not  speedily  take  hold  of  peace,  the  mischief  and  wrong  will  fall 
 upon  themselves  :  what  hath  the  sinner  already  suffered  ?  and  what  may  he  furtiier  expect 
 to  meet  with,  if  be  continues  in  his  rebelHon  and  enmity  against  God?  how  poor  and 
 wretched  hath  this  war  already  made  him  ;  and  how  miserable  will  he  be  in  the  end  ;  and, 
 yet  will  he  not  be  convinced  of  this  his  madness  and  folly ;  their  swords  will  turn  back 
 into  their  own  bowels,  and  pierce  their  own  souls. 
 
 4.  What  cost  and  charge  hath  Goil  been  at  to  reconcile  sinners  to  himself?  God  has 
 sacrificed  his  own  Son  to  procure  their  peace  and  reconciliation  ;  this  is  the  way  he  took,  this  is 
 the  way  by  which  his  wrath  is  appeased,  and  liis  offended  justice  satisfied  ;  "  AH  things  are  of 
 God,  who  hath  reconciled  us  unto  himself  by  Jesus  Christ,"  2  Cor.  v.  18, 19.  Our  blessed 
 Jonah  was  thrown  into  the  sea  of  God's  wrath,  to  lay  that  dreadful  storm  our  sins  bad 
 raised  ;  the  honour  of  God's  justice,  and  sanctification  of  the  law,  must  be  vindicated  ;  we 
 have  not  peace  with  God,  as  a  simple  act  of  mercy,  but  in  a  way  of  satisfaction  to  injured 
 justice  !  but  such  who  do  not  accept  of  this  Christ,  this  succour,  and  fly  to  God  by  him, 
 God  will  have  war  with  for  ever.  It  is  indeed  to  abuse  infinite  wisdom,  justice,  love,  good- 
 ness, and  mercy,  for  sinners  any  other  way  to  seek  peace  and  reconciliation  with  God,  or  to 
 refuse  this  way. 
 
 5.  Because  you  are  not  able  to  deal  with,  or  to  stand  against  this  adversary  :  are  you  a 
 match  for  him  ?  will  you  run  upon  the  bosses  of  his  buckler  ?  He  is  a  God  of  influences 
 and  authority,  he  commands  all.  The  frogs  invade  Pharaoh,  the  stars  fight  against  Sisera,  an 
 angel  destroyed  a  whole  army  of  Assyrians  in  a  night,  the  watchers  cut  down  Nebuchad- 
 nezzar, and  sent  him  to  graze  mth  oxen,  and  tosses  Belshazzar  from  the  throne  ;  and  dost 
 thou  think  to  escape  his  awful  frowns  ?  can  any  by  strength  prevail  ?  or  will  thy  riches 
 profit  thee  in  the  day  of  wrath  ?  Or  canst  thou  out-wit  infinite  wisdom  ?  He  t;iketh  the 
 wise  in  their  own  craftiness,  and  by  power  shaU  none  prevail.  "  He  is  of  one  mind,  and 
 who  can  turn  him?"  Job  xxiii.  13.  "  His  counsel  shall  stand,  and  he  will  do  all  his 
 pleasure,"  Isa.  xl.  10.  "  Whosoever  hardeneth  his  heart  against  him  and  prospereil  ?" 
 Job.  ix.  4  ?  Wilt  thou  resolve  to  go  on  in  thy  sinful  course.  Jet  God  say  what  he  will, 
 ministers  say  what  they  will,  and  gndly  parents  say  what  they  will ;  nay,  and  thy  con- 
 science never  so  often  and  severely  rebuke  thee  and  terrify  thy  soul  ?  And  yet  for  all  this 
 wilt  thou  swear,  lie,  be  drunk,  and  commit  uncleanness  ;  nay,  "  Add  drunkenness  to  thirst, 
 and  say  thou  shall  have  peace  ?  0  hear  what  God  saith  and  tremble,  the  Lord  will  not 
 spare  him,  but  then  the  anger  of  the  Lord  and  his  jealousy  shall  smoke  against  that  man, 
 and  all  the  curses  that  are  written  in  this  book  shall  be  upon  him,  and  the  Lord  shall  blot 
 out  his  name  from  under  heaven,"  Dent.  xxix.  1 9,  20.  Thou  hardenest  thy  heart  against 
 him,  when  thou  dost  delay  to  close  with  Christ,  and  dost  stifle  those  convictions  thou 
 mayest  be  under  of  sin  and  danger ;  every  act  of  sin  hardens  the  heart  against  God  ; 
 what,  shall  neither  the  word  nor  the  rod  break  thy  heart  ? 
 
 6.  Now  peace  may  be  had  with  God :  this  is  the  time,  the  things  of  thy  peace  are  not 
 yet  hid  from  thine  eyes  ;  mind  the  words,  "  whilst  thou  art  in  the  way  with  him."  Oh 
 wonder  that  thou  art  out  of  hell,  or  that  the  day  of  grace  is  not  yet  ended  ;  believe  God 
 is  willing  to  be  at  peace  with  you,  he  is  ready  to  pardon,  and  thou  mayest  not  live  until 
 to-mon-ow,  therefore  it  is  thy  wisdom  to  accept  of  peace  to-day. 
 
 7.  Christ's  ambassadors  do  offer  peace  to  you  in  their  great  Master's  name  ;  what  an- 
 swer will  you  give  them  ?  He  will  call  them  home  in  a  short  time.  "  Now  then  we  are 
 ambassadors  for  Christ,  as  though  God  did  beseech  you  by  us,  we  pray  you  in  Christ's 
 stead  be  ye  reconciled  to  God,"  2  Cor.  v.  20.  What,  doth  God  and  Jesus  Christ  entreat 
 and  beseech  you  to  be  reconciled,  and  dare  you  refuse  ?  Nay,  is  God  in  Christ  reconciled, 
 and  will  you  reject  this  Christ,  and  that  peace  he  hath  made  by  his  own  blood? 
 
 8'  Moreover,  you  may  have  peace  on  easy  terms,  youi'  sins  are  the  plague  and  sores  of 
 y^  ur  souls  ;  no  man  but  would  be  cured  of  the  plague,  or  of  a  mortal  disease  ;  are  you 
 not  willing  to  throw  your  filthy  rags  away,  to  be  clotlied  with  a  glorious  robe,  or  to  accept 
 of  a  plaisterto  heal  your  wounds?  Would  a  man  wounded  with  a  spear,  not  have  it 
 pulled  out  of  his  side  ?  You  are  polluted,  and  it  was  to  wash  and  be  clean.  What 
 poor  virgin  woidd  think  it  a  hard  thing,  to  yield  to  be  espoused  to  a  glorious  prince, 
 when  courted    by  him  ?     Doth  not  Christ  deserve  your  choicest  love  and  affections  ? 
 
SFIIM.   X.]  THE    SAINTS    THE    LinilT    OF    THE   WORI.n.  05 
 
 True,  to  the  flesh  tin;  terms  are  hard,  it  is  like  pulling'  out  a  right  eye,  &c.  But 
 the  Spirit  of  God  makes  it  easy  to  the  soul ;  it  is  but  to  believe  and  be  saved,  and  tJiat 
 faith  God  is  also  ready  to  give  to  thee. 
 
 9.  If  you  refuse  peace  to-day,  your  adversary  may  deliver  you  to  the  judge  to-mor- 
 row, and  the  judge  to  the  officer,  and  you  be  cast  into  hell ;  and  what  will  you  do  then  ? 
 Verily  you  shall  not  come  out  thence,  until  you  have  paid  the  utmost  farthing  you  owe 
 to  God's  justice. 
 
 10.  It  is  peace  with  God,  the  mighty  God,  he  will  become  thy  friend,  and  thou  wilt 
 see  in  Christ  all  his  wrath  is  over  for  ever. 
 
 11.  Thou  hereby  shalt  see  thou  art  actually  brought  into  the  bonds  of  the  cove- 
 nant, and  in  a  league  of  lasting  peace  and  real  friendship  ;  so  that  God's  enemies 
 will  be  thy  enemies,  and  such  that  are  his  friends,  will  be  tliy  friends,  his  strength 
 will  be  engaged  for  thee,  to  help  and  succour  thee  at  all  times,  both  of  afflictions  and 
 temptations. 
 
 J  2.  Thou  wilt  have  soul-peace,  peace  -within,  as  well  as  peace  with  God  ;  "  Great 
 peace  have  they  tliat  love  thy  law,"  Psal.  cxix.  165  ;  it  is  indeed,  "  Peace  that  passeth 
 all  understanding,"  Phil.  iv.  7.  0  what  is  it  to  have  peace  with  God  ?  It  is  per- 
 fect peace,  "  Thou  wilt  keep  him  in  perfect  peace,"  Isa.  x.xvi.  3  ;  and  this  peace  opens 
 a  blessed  trade,  even  free  access  to  God,  thou  shalt  have  communion  with  him,  and 
 enjoy  many  other  high  and  glorious  privileges  also,  therefore  it  is  tliy  wisdom  and  interest, 
 and  the  interest  of  all  siunere,  quickly  to  accept  of  peace  with  God. 
 
 USE. 
 
 This  may  serve  to  reprove  such  who  say  God  is  no  adversary  to  the  persons  gf  the 
 elect,  whilst  in  their  sins,  ami  unbelievers,  though  they  are  swearers,  blasphemers, 
 drunkards,  whoremongers,  murderers,  &c.,  because  in  his  Son  he  is  reconciled,  or  Christ 
 liath  satisfied  the  justice  of  God  fur  all  their  sins.  Cannot  they  distinguish  between  the 
 satisfaction  of  Christ,  or  that  atonement  he  bath  made  for  sinners,  and  the  application  of 
 it  to  the  sinner's  person  and  conscience  ?  Sure  they  are  ignorant  of  the  holy  nature  of 
 God,  and  do  not  believe  the  truth  of  his  word,  or  the  record  thereof. 
 
 Object.  1.  God  is  (say  these  men)  unchangeable,  and  therefore  how  can  his  elect  be 
 at  one  time  under  his  wrath,  and  another  time  in  his  love  ?  Can  such  ever  be  children  of 
 wrath,  and  God  an  enemy  to  them  whom  he  loved  from  eternity  ?     Thus  they  argue. 
 
 Ansa^.  You  look  upon  God  as  upon  man  ;  as  if  love  and  hatred  were  but  qualities  in 
 God  ;  that  which  we  call  love,  and  that  which  we  call  hatred,  in  God  is  all  on  reconci- 
 iine,  saith  Reverend  Jer.  Burroughs,  but  in  us  they  are  two  things,  two  acts  ;  '/s.'""'  ^' 
 one  while  God  acts  in  a  way  of  love,  and  at  another  time  in  a  way  of  wrath, 
 but  the  change  is  not  in  God,  but  in  those  objects  towards  whom  his  love  or  wrath  is 
 manifested.  God  himself  (saith  he)  is  one-  pure  act,  one  in  his  own  holy  na-  How  God 
 ture,  though  in  his  acting  towards  creatures,  he  seems  to  us  as  it  were  divi'ied,  J"Y '"' ""'? 
 when  all  is  but  the  several  ways  of  the  manifestation  of  his  own  infinite  es-  yet  hate  tha 
 sence.  Pray  did  not  God  love  the  angels  that  fell  when  they  were  holy  inid  s.imc  pi-rdon. 
 pure  creatures?  And  yet  now  they  are  become  devils,  and  doth  he  not  l;,!;e  them  ?  Yet 
 is  there  from  hence  any  change  in. God  ?  We  must  distinguish  between  what  God  is  in 
 himself,  and  his  actings  and  manifestations  of  himself  to  creatures.  j\Iaii  in  a  state  of  in- 
 nocency  was,  as  it  were  (saith  Mr.  Burroughs)  white  glass,  and  God  shiued  thereon  in  a 
 way  of  love  and  goodness  to  man  ;  the  same  man  falls,  and  is  dyed  red  by  his  sin,  and  let 
 him  now  be  presented  unto  God,  and  the  ways  of  God  are  bloody,  and  appear  full  of  wrath  ; 
 let  this  man  be  converted,  and  then  again  the  glass  is  changed,  and  God  presentetli  himself 
 another  way,  i.e.,  in  love  and  sweet  complacency :  but  he  is  still  the  same  God,  only  ac- 
 cording to  the  several  ways  of  the  creature,  so  are  his  several  actings ;  whose  ways  to  us 
 are  past  finding  out :  therefore  tliose  that  would  speak  of  God,  as  he  is  in  himself,  who  is 
 but  one  act,  leatl  people  into  abundance  of  errors,  because  they  are  not  able  to  manage 
 their  apprehensions  of  him  as  he  is  in  himself,  page  'M.  We  converts  (saith  the  Apostle), 
 were  the  children  of  wrath  as  well  as  others,  in  that  respect  there  was  no  difference  be- 
 tween us  and  others.  I  will  put  this  to  these  men,  i.e  ,  was  not  there  a  time  when 
 Christ  was  under  God's  wrath  ?  Yet  God  loved  his  Son  from  all  eternity.  Sirs,  that 
 wrath  of  God  due  to  us  under  which  the  elect  were  fallen,  Christ  came  under,  and  from 
 hence  we  may  see  that  the  elect  were  under  wrath,  and  God  acted  as  an  enemy  to  them; 
 and  yet  he  loved  them,  as  he  saw  them  in  his  Son  from  eternity,  and  also  acted  in  a  way 
 
66  AGREE  .WITH   THINE   ADVF.RSAEY   QUICKLY.  [r.OOK   I. 
 
 of  love,  pit}',  and  good-will  towards  them  from  everlastinrr,  Jer.  :<xxi.  3.  God,  saitli  nii- 
 other  author,  hates  no  man's  person,  simply  considered  as  liis  creatnre,  but  he  hates  tliem 
 as  ungodly  or  wicked  persons,  and  so  he  could  not  but  hate  elect  shiners,  as  \rell  as  he 
 hates  their  sins,  and  siufal  state  ;  and  ho  hates  them  also,  go  as  to  withliold  (fur  a  time) 
 the  eflects  of  his  lovo  from  them.  We  call  (saith  lie)  tlie  effects  of  God's  grace,  grace  ; 
 and  the  effects  of  his  wrath,  wrath  ;  as  God  is  said  to  repent  when  he  causes  the  effects  of 
 anger  to  cease  ;  God  was  in  Christ  reconciling  the  world  to  himself;  the  meritorious  and 
 wrath-appeasing  sacrifice  is  paid  once  for  all,  but  it  is  in  Christ  for  us,  and  not  applied  to 
 any  adult  person,  until  they  believe  ;  wo  must  bo  in  Christ,  if  God  be  reconciled  to  us, 
 and  we  to  him  ;  in  him  only  is  God  well  pleased,  that  is,  witli  none  else  but  them  that  are 
 in  Jesus  Ciirist. 
 
 2.  Bewail  the  state  of  all  nnhelievers,  all  who  are  in  a  state  of  enmity  and  rebellion 
 against  God.  0  what  a  fearful  thing  is  it  to  have  God  for  an  adversary,  and  to  fall  into 
 the  hands  of  the  living  God  ! 
 
 3.  Here  is  great  encouragement  for  sinners  to  fly  to  God  by  Jesus  Christ,  God  being  in 
 his  Son  well  pleased  and  reconciled,  though  ho  is  not  well  pleased,  nor  actually  reconciled 
 to  the  person  of  any  wicked,  ungodly,  and  unbelieving  sinner ;  and  such  who  assert  the  con- 
 trarj',  speak  not  that  which  is  right  of  the  lioly  God,  but  contradict  the  testimony  of  the 
 word  of  truth.  Let  no  siuner  therefore  once  imagine  CJod  can  be  at  peace  with  him,  delight 
 in  him,  or  be  reconciled  to  his  person,  whilst  he  is  an  unbeliever,  or  lives  in,  and  love 
 his  horrid  sins  and  abominable  lusts }  but  let  him  lay  hold  of  God's  free  offers  of  peace, 
 and  strive  to  obtain  the  grace  of  God,  and  faith  in  Christ,  to  change  and  purify  both  his 
 heart  and  life. 
 
 4.  Terror.  This  may  bo  for  a  use  of  terror  to  all  such,  as  resist  and  fight  against  God, 
 and  slight  all  the  offers  of  bis  grace  and  free  pardon,  in  and  through  Jesus  Clirist ;  wliat 
 will  they  do  in  the  day  of  his  fierce  anger?  "  He  will  then  speak  to  him  in  his  wrath, 
 and  vex  tliem  in  his  sore  displeasure,"  Psa.  ii.  5.  Yea,  he  will  thunder  out  of  heaven 
 against  them,  and  break  them  all  to  pieces,  who  is  able  to  gather  heaven  up  in  the  folds 
 as  a  curtain,  and  roll  it  together  as  a  scroll  of  parchment,  and  break  up  the  fountain  of  the 
 great  deeps  of  his  wrath,  and  open  the  windows  of  lieaven,  and  drown  them  in  a  deluge  of 
 his  divine  vengeance,  and  aft'right  them  by  rattling  peals  of  thunder,  or  cut  them  to  pieces 
 with  thunderbolts,  and  amazing  hail,  fire,  and  brimstone.  Quake,  ye  haughty,  and  God- 
 contemning  infidels,  whither  will  you  fly  ?  Or  where  can  you  find  a  place  to  hide  your- 
 selves from  this  incensed  adversary  when  he  rises  up  to  the  prey,  and  his  hands  takes  hold 
 of  judgment? 
 
 5.  But  sing,  ye  saints,  rejoice  ye  righteous ;  this  terrible  God  is  your  Father,  your  Friend, 
 he  is  at  peace  with  you,  and  will  plead  your  cause  against  your  enemies ;  and  he  will  hide 
 you  in  tlie  day  of  his  wrath,  and  be  your  rcfiige  when  he  comes  forth  in  flames  and  Hashes 
 of  fire,  to  burn  up  the  earth,  and  to  consume  the  proud  and  all  the  wicked  like  unto  stubble. 
 "  The  Lord  also  shall  roar  out  of  Zion,  and  utter  his  voice  from  Jerusalem,  and  the  heavens 
 and  the  earth  shall  shake  ;  but  the  Lord  will  be  hope  of  his  people,  and  tlie  sti-cngth  of  the 
 children  of  Israel,"  Joel  iii.  IC. 
 
 SERMON    XL 
 
 Ayree  with  thine  adversary  quickly,  &.C.- — Jlatt.  v.  25,  20. 
 I  SHALL  proceed  to  the  next  proposition,  &c. 
 
 Doct.  3.  That  sinners  ought  without  delay,  quickly,  presently,  to  seek  peace  and  re- 
 concilation  with  Ciod. 
 
 1.  I  shall  show  you  what  is  necessary  for  sinners  to  know  and  to  do,  in  order  to  their 
 being  reconciled  unto  God. 
 
 2.  Give  you  the  purport  of  this  word  "  quickly." 
 
 3.  Give  you  the  reasons  why  tliey  should  agree  with  their  adversary  quickly,  or  without 
 delay. 
 
 1.  It  is  absolutely  necessary  that  such  sinners  who  would  have  peace,  do  know  the  blessed 
 God,  or  what  a  God  he  is  ;  that  he  is  a  holy  God,  his  nature  is  holy  ;  that  he  is  originally 
 and  esseutially  holy,  yea  infinitely  holy,  and  hatetli  all  sin  and  wickedness,  and  all  that 
 live  in  sin  and  rebellion  against  him. 
 
 2.  And  they  ought  also  to  know  the  holiness  and  purity  of  his  blessed  law,  which  lays 
 unbelieving  sinners  under  wrath  and  the  curse. 
 
SEnil.    XI.]  THE    SAINTS    THE   LIGHT   Ot'    THE   \VOI;l.D.  67 
 
 'i.  Tlioy  Piifflit  to  Icnow  the  justice  of  God,  wlio  will  not  acquit  any  guilty  siiiuer,  but 
 will  in)|ik':ul  mercy,  unless  the  sinner  can  plead  a  full  satisfiiction  is  made  for  his  sins  to  the 
 injured  law  and  justice  of  God. 
 
 4.  Sinners  ouj,d!t  to  know  the  mercy  of  God  is  exceeding  great,  and  that  love  and  good- 
 ness are  as  absolutely  the  essential  properties  of  God's  nature  as  holiness  and  justice. 
 
 5.  They  ought  to  Imow  the  channel  in  which  mercy,  love,  and  goodness,  only  runs  down 
 like  a  mighty  btreani,  or  the  way  by  wliieh  God  displays  his  mercy  and  pardoning  grace 
 to  sinners,  which  infinite  wisdom  found  out,  which  is  that  way,  and  that  way  alone,  by 
 which  his  divine  wrath  is  appeased,  and  infinite  justice  is  satisfied  ;  viz.,  by  the  sacrifice 
 and  obedience  of  Jesus  Christ,  who  was  ofl'ered  up  in  our  stead;  the  just  for  the  unjust, 
 that  he  might  bring  us  to  God,  or  make  our  peace  by  the  blood  of  his  cross. 
 
 II.  Sinners  ought  to  know  the  insufficiency  of  all  other  ways  and  means  whatsoever,  in 
 order  to  their  obtaining  peace  and  reconciliation  with  God. 
 
 1.  That  no  other  sacrifice  can  ajipease  the  wrath  of  God  ;  no,  though  a  sinner  should 
 ofier  a  thousand  rams,  or  ten  thousand  rivers  of  oil,  or  give  his  first-born,  the  fruit  of  his 
 body  for  the  sin  of  his  soul,  Mich.  vi.  7.     Jfuch  less  the  sacrifice  of  bulls  and  goats. 
 
 'J.  That  his  repentance  cannot  satisfy  divine  justice,  no,  though  ho  could  shed  tears  of 
 blood. 
 
 3.  Nor  his  leaving  off  his  sins  ;  no,  though  he  could  live  and  sin  no  more,  because  his 
 former  sins,  the  old  score,  would  cast  him  into  hell ;  will  not  running  into  God's  debt  any 
 
 more,  satisfy  for  sin  and  debts  committed,  or  contracted  in  times  past  ? 
 
 4.  No  more  ought  the  sinner  to  think  his  faith,  either  as  a  habit  or  a  gi'acions  act,  can 
 satisfy  divine  justice,  or  ap})oase  God"s  anger  for  his  sins  ;  for  faith  is  imperfect,  through  his 
 sin  cleaving  to  it ;  who  can  say  his  faith  is  perfect,  or  any  other  gi'ace  ?  No,  our  faith 
 needs  a  Saviour,  or  rather  that  unbelief  that  cleaves  to  our  faith.  Sirs,  faith  suhjeStively 
 taken,  justifies  us  not,  or  makes  not  our  peace  with  God  ;  but  objectively  considered  ;  I 
 mean,  it  is  Christ  that  faith  apprehends:  Jesus  Christ,  the  object  of  fiiith.  Doth  faith 
 make  the  obedience  and  death  of  Christ  satisfactory  unto  God  ?  Poth  that  pay  our  debts 
 and  satisfy  divine  justice,  because  that  way  the  atonement  is  received  or  applied  to  us  ? 
 
 f).  Nor  is  it  our  inherent  righteousness,  nor  our  religious  duties  that  can  make  our  peace 
 with  God;  all  our  own  righteousness  is  but  unrighteousness  in  the  eye  of  severe  justice. 
 Hence  it  is  compared  to  "  filthy  rags  or  dung,"  Phil.  iii.  S,  in  comparison  of  the  righte- 
 ousness of  God.      Therefore  sinners  ought  to  know  that  regeneration  and 
 sanctification  cannot  make  their  peace  with  God,  or  satisfy  for  their  sins;  for  ^"ilrth^'put 
 although  no  man  can  enter  into  the  kingdom  of  heaven  that  is  not  born  again,  to  an  old 
 and  niado  inherently  holy,  yet  neither  of  these  doth,  or  can  atone  for  sins,  B'"'""^"^- 
 nor  appease  God's  wrath  ;  therefore  do  not  think,  though  you  become  new  creatures,  that 
 regeneration  can  procure  or  purchase  your  peace,  or  make  reconciliation  with  God  ;  it  doth 
 indeed  make  us  meet  for  heaven,  but  it  gives  us  no  right  or  title  to  it.     Grace  in  us  is  but  a 
 creature,  and  regeneration  is  but  in  jiart ;  whilst  we  are  in  this  world,  there  is  much  sin 
 and  corruption  remaining  in  the  best  of  saints. 
 
 III.  Therefore  sinners  must  know  that  it  is  Christ's  obedience  only,  his  blood  Qui-  pcaGi.'  is 
 und  merits,  his  sin-atoning  sacrifice  that  makes  our  peace.  0  it  is  a  most  dan-  oniynyiik- by 
 gerous  thuig  for  any  to  build  their  hopes  of  God's  favour  and  peace  with  him  "  ^  '  "  " 
 upon  any  thing  wrought  in  them,  or  done  by  them.  Moreover,  it  is  not  your  pleading 
 God's  mercy  that  will  avail  you  anything,  unless  you  eye  the  way  in  which  he  lets  his 
 mercy  run  forth.  God's  mercy  will  not  acquit  a  sinner  to  the  eclipsing  the  glory  of  his 
 justice  and  holiness.  Mercy  indeed  moved  infinite  wisdom  to  find  out  the  ransom,  but  to 
 plead  for  pardon  without  respect  to  Christ's  bloody  sacrifice,  is  the  way  to  turn  mercy  into 
 fury.  Shall  a  condemned  criminal  sue  to  his  sovereign  for  pardon  upon  the  simple  score  or 
 account  of  mercy,  after  tlie  king  had  sacrificed  his  own  son,  to  satisfy  the  law  and  justice 
 for  those  his  horrid  offences ;  this  would  but  enrage  his  abused  sovereign.  Jlight  he  not 
 say,  Thou  ignorant  wretch,  did  I  not  sacrifice  my  son  to  make  thy  peace  ?  why  dost  thou 
 not  plead  the  inerits  of  his  blood,  in  which  my  mercy  and  justice  are  both  magnified  'f 
 He  that  would  have  pardon  and  peace  with  God,  ought  well  to  consider  these  things. 
 They  must  despair  of  hel|)  or  relief  any  otlierway,  therefore  seek  it  by  Jesus  Christ  alone. 
 We  must  die  to  our  own  righteousness,  as  St.  Paul  did,  and  count  all  that  is  gain  to  us  as  loss 
 for  Christ,  that  we  may  befouiidinhira,andclothed  with  his,righteousnessonly,I'hil.iii.S,'J,  if 
 we  would  have  peace  with  God  ;  or  else  the  law  will  let  fly  his  killing  arrows  against  us, 
 aud  divine  justice  will  throw  us  into  hell.  Woe  to  such  who  build  upon  their  own  inhe- 
 ent  righteousness,  or  boast  of  a  state  of  perfection  iu  themselves,  or  place  their  title  to 
 
 F  2 
 
f!3  AnREE    WITH   TIUNF    ADVERSARY    QUICKLY,  [boOK    I. 
 
 heaven  nn  tlieii-  inhcveiit  sanctification,  or  mix  works  with  Chrisfs  merits  in  point  of  jus- 
 tification, reconciliation,  and  peace  with  God. 
 
 IV.  Such  sinners  who  would  have  peace  witli  God,  must  resolve  to  lay  down  their 
 arms,  and  fight  agaiust  God  no  more.  Dare  a  condemned  rebel  approach  the  throne  of  liis 
 incensed  sovereign,  to  beg  pardon  with  his  sword  in  his  hand,  as  if  he  would  sheath  it  in 
 the  bowels  of  his  prince  ? 
 
 1.  Kesolve  not  to  sin  any  more,  whether  God  will  pardon  thee  or  not;  do  not  hug  any 
 idol  in  thy  heart. 
 
 2.  Be  convinced  that  this  world  in  its  riches,  honours,  and  sensual  pleasures,  is  a 
 cursed  enemy  to  thy  soul,  and  while  it  smiles  upon  thee,  ii  secretly  and  unawares  cuts  thy 
 throat ;  do  not  be  fond  of  a  name  amongst  men  ;  self  is  a  grand  idol,  self-love,  self-interest, 
 self-righteousness  ;   beware  of  human  applauses,  and  vain  glory. 
 
 3.  Take  heed  thou  dost  not  love  husband,  wife,  children,  or  estate,  above  Christ,  and 
 so  in  love  to  them  neglect  to  seek  peace  with  God  through  Jesus  Christ. 
 
 4.  Take  heed  of  resting  on  that  knowledge,  and  upon  those  outward  privileges  thou 
 hast  attained  ;  I  may  say  to  thee,  alluding  to  that  passage,  2  Kings  ix.  18,  "  Is  it  peace  ? 
 and  Jehu  said,  what  hast  thou  to  do  with  peace  ?  turn  thou  behind  me,"  .ver.  22.  "  And 
 it  came  to  pass  when  Joram  saw  Jehu,  that  he  said,  is  it  peace,  Jehu  ?  And  he  answered 
 and  said,  wliat  peace,  so  long  as  the  whoredoms  of  thy  mother  Jezebel,  and  her  withcrafts 
 are  so  many  ?"  0  put  away  your  idols,  your  strange  gods  ;  let  no  trust,  no  relation,  no 
 duty,  no  attainment  be  your  idol,  if  you  would  have  peace  with  God  ;  what  peace  so  long 
 as  men  love  the  world  above  God  ?  What  peace  whilst  thou  art  a  swearer,  a  drunkard, 
 a  liar,  a  back-biter,  a  whoremonger  ?  What  peace  so  loi%  as  pride,  covetousness,  and  other 
 abominable  lusts,  reign  and  predominate  in  the  sinner's  heart. 
 
 Sinners  y_     Agree  you  must  with  your  ad\ersary  quickly,  accept  presently  of  the 
 
 of  peace'  free  offers  of  grace  in  Christ,  and  be  united  to  him  by  the  Holy  Spirit ;  it  is 
 presently.  ^^^jy  j^  t\iQni  in  Clirist :  I  say  again,  that  God  is  reconciled  in  Christ,  and 
 therefore  cry  to  God  to  give  thee  his  Spirit,  to  bring  thy  soul  to  accept,  espouse,  and  unite 
 thee  to  the  Lord  Jesus,  and  so  to  enable  thee  to  beheve  in  him,  John  iii.  36,  Mark  xvi. 
 16  ;  for  he  that  believeth  not,  God's  wrath  abides  upon,  and  such  shall  perish.  "  He  that 
 believeth  not  shall  be  damned ;"  nay,  he  "  that  believeth  not  is  condemned  already,"  and 
 abides  condemned,  because  he  believes  not  in  the  Lord  Jesus  Christ. 
 
 VI.  You  must  be  bom  again,  if'you  ever  come  to  have  ])eace  with  God,  for  though  re- 
 generation does  not  reconcile  God  to  us,  (as  you  have  heard)  yet  we  must  have  the  old 
 nature,  that  evil  nature  changed,  and  that  enmity  that  is  in  our  minds  against  God  removed. 
 God  will  ever  have  war  with  the  old  nature,  and  with  all  such  in  whom  that  old  enmity 
 remains ;  therefore  marvel  not  that  Christ  says,  "ye  must  be  born  again  ;"  you  cannot  love  God 
 till  then,  nor  the  things  of  Ciod,  nor  enjoy  communion  and  fellowship  with  God  and  Jesus 
 Christ,  nor  delight  in  him,  until  you  find  a  new  heart,  or  partake  of  the  divine  nature.  God 
 hath  promised  to  circumcise  our  hearts  to  love  him,  and  to  give  us  a  new  heart.  0  plead 
 liis  absolute  promises,  take  hold  of  his  absolute  promises,  and  observe  the  proclamation  of 
 peace  and  reconciliation  God  hath  sent  out,  and  daily  makes  in  the  ministry  of  his  word  ; 
 Sinners  lay  hold  of  the  first  summons,  do  not  delay,  your  life  lies  at  stake. 
 
 ^%ow°t'  ^'^^-  You  must  know  the  power  of  God  in  Christ  to  save  to  the  uttermost, 
 
 otchv.stto  all  that  come  unto  him  ;  and  also  how  ready  and  willing  he  is  to  pardon  all 
 wh^  t  y""''  ^'"®'  t'^'^""!^  never  so  many,  or  never  so  great,  Heb.  vii.  25. 
 
 courage-  Object.  But  lam  noi  sure  that  God  will  pardon  me,  and  be  at  peace  with  me. 
 
 nm^iav°e"to  Answ.  1.  Observe  this  well.  Our  Lord  hath  said,  "  That  whosoever  cometh 
 believe.  unto  me,  I  will  in  no  wise  cast  him  out,"  John  vi.  30,  37,  that  is,  I  will  re- 
 ceive him,  he  shall  be  pardoned,  and  have  peace  ;  never  did  any  come  to  God  by  Christ, 
 but  found  acceptance,  and  therefore  thou  shalt  if  thou  dost  come  luito  him. 
 
 2.  Thou  hast  as  much  ground  to  believe  that  God  will  pardcm  thee,  and  be  at  peace 
 with  thee,  as  any  of  those  sinners  had,  who  have  found  mercy,  and  now  have  peace  with 
 God  ;  they  could  not  find  their  names  in  the  proclamation,  no  more  than  you  can,  but  the 
 promise  to  sinners,  to  all  that  see  themselves  lost,  and  undone  sinners. 
 
 3.  Many  as  bad.  nay  perhaps  worse  sinners  than  you,  have  found  mercy,  and  been  re- 
 ceived into  favour  with  God. 
 
 4.  If  thou  canst  not  believe,  cry  to  God  to  help  thy  unbelief;  he  will  give  faith  to  thee, 
 if  thou  dost  but  cry  to  him,  and  wait  nn  him  in  the  use  of  all  means  he  hath  or- 
 daineif. 
 
 5.  Hath  not  God  sent  his  ambassadors  to  ofler  peace  to  you,  and  doth  not  he  command 
 
ShICM.    Xi.]  AGRKE    WITH    TIU-SK    ADVI.U.SAUV    QLlCIiLV.  OU 
 
 you  to  believe  in  his  Son,  and  tells  you  that  he  will  abumlautly  paiilou  all  that  tui-i  to  him  : 
 "  though  their  sins  be  as  red  as  scarlet,  he  will  make  them  as  white  as  snou. '  Isa.  i.  18. 
 What  would  you  have  more  ? 
 
 Secondly,  I  shall  show  you  what  this  word  quickly  doth  denote  ;  "  agreo  with  thine 
 adversary  quickly." 
 
 1.  It  is  to  do  a  thins  with  great  haste,  make  ready  three  measures  of  flue  whatquick- 
 
 ^  ly  iloth  ilu 
 
 meal  quickly,  that  is,  make  haste  ;  "  Abraham  made  haste  to  fetch  a  calf,  he  ply, 
 
 ran  unto  the  herd — and  he  hasted  to  dress  it,"  (jen.  xviii.  7,  so  such  who  would  have 
 
 peace  with  God,  must  make  great  haste,  and  speed  to  do  it. 
 
 2.  The  word  signifies  utmost  diligence  :  "  Thou  shalt  go  down  quickly,  and  come  to  tlie 
 place,"  1  Sam.  x.^c.  19.  Sinners  should  endeavour  after  pardon  and  peace,  by  closing 
 with  Christ  witii  the  utermost  care  and  diligence  imaginable. 
 
 3.  It  denotes  the  doing  of  a  thing  without  tho  least  delay  or  lingering.  "  I'uke  thy 
 bill,  and  sit  down  quickly,  and  write  tifty,"  Luke  xvi.  G.  So  here  ;  this  great  work  must 
 uot  be  delayed  one  moment,  nor  be  deferred  until  to-morrow. 
 
 Thirdly,  I  shall  give  you  the  reasons  of  this  and  so  confirm  this  proposition  by  art/u- 
 ments. 
 
 I.  Because  it  is  business  of  the  highest  concernment  in  the  world  :  Can  you  eat,  drink, 
 or  sleep,  whilst  God  is  your  enemy,  and  his  wrath  abides  upon  you  ?  Will  you  why  sinners 
 play  with  your  souls,  and  trifle  about  things  of  an  eternal  concernment  ?  \\  ere  ^cccDtof  "^^ 
 you  not  sent  into  this  world  to  seek  after  God  ?  he  is  accounted  a  foolish  man  peace, 
 that  neglects  his  seedtime,  his  market,  or  exchange-time:  Doth  our  Lord  say  m  vain, 
 "  Strive  to  enter  in  at  the  strait  gate  ?"  Luke  xiii.  '24.  What,  are  there  none  here  that  will 
 stir  up  themselves  to  take  hold  of  God  ?  Will  you  all  plead  excuses  ?  Your  blood  then  be 
 upon  your  own  heads.  I  have  given  you  warning  this  day,  to  agree  with  your  adversary 
 now  speedily,  and  without  delay. 
 
 II.  Because  the  present  time  is  the  very  season  in  which  God  commands  you  to  seek 
 him,  and  be  at  peace  with  him,  "  To-day  if  you  will  hear  hisvoice,  harden  not  your  hearts," 
 Heb.  iii.  15.  "  Behold,  now  is  the  accepted  time,  now  is  the  day  of  salvation,"  2  Cor.  vi. 
 2.  Behold,  take  notice  of  it,  would  you  have  pardon,  be  accepted,  and  have  peace  with  God  ? 
 Behold  this  is  the  time,  the  accepted  time,  the  day  of  salvation  ;  but  if  you  do  uot  now  lay 
 hold  of  Christ,  it  may  be  the  day  of  your  damnation  ;  It  is  uot  the  time  you  like  or  approve 
 of,  sad  1  that  God"s  time  should  not  be  your  time :  Is  ii  meet  you  should  choose  the  proper 
 time,  or  God  ? 
 
 III.  Because  the  neglect  of  the  present  time,  is  to  neglect  the  time  of  y.iur  visitation : 
 "  0  that  thou  hadst  known,  at  least  in  this  thy  day,  the  things  that  belong  t.i  thy  peace," 
 Luke  xix.  i'l.  If  you  stay  till  to-morruw,  you  may  never  have  another  offer  of  peace 
 made  to  you  :  the  proclamation  is,  that  you  rebels  lay  down  your  arms,  and  kiss  the  Son, 
 submit  yourselves  to  his  mercy  this  very  day,  if  you  would  have  pardon  and  peace  with 
 God. 
 
 IV.  Because  the  day  of  your  lives  it  is  but  short  and  very  uncertain  ;  nay,  and  the  day 
 of  God's  patience,  or  the  day  of  grace,  may  be  but  short  also,  as  it  is  very  uncertain.  We 
 know  how  many  hours  are  in  a  natural  day,  but  we  know  not  the  number  of  the  days  of  our 
 lives  :  and  we  are  bid  "  not  to  boast  ourselves  of  to-morrow,  because  we  know  nut  what 
 a  day  may  bring  forth,"  Prov.  xxvii.  1.  We  know  not  also  how  long  God's  may  be, 
 this  I  say,  brethren,  the  time  is  short ;  0  make  haste,  what  you  do,  do  quickly :  doth  not 
 God  say  now,  Christ  says  quickly  ?  "  Acquaint  now  thyself  with  him,  and  be  at  peace," 
 Job  xxii.  2l.  If  you  remain  ignorant  of  God,  or  know  not  God  in  Christ,  you  can  expect 
 no  peace :  or  if  you  think  to  acquaint  yourselves  with  him  hereafter,  it  may  not  do ;  you 
 must  do  it  now :  shall  God  say  now,  and  you  say  no,  not  now,  uot  to-day,  but  to-morrow? 
 If  God's  now  be  not  regarded,  and  Christ  not  closed  with  this  day,  thy  soul  may  be  m  hell 
 to  morrow  ;  "  This  uight  shall  thy  soul  be  required  of  thee.''  Dare  you  disobey  God's  calls, 
 and  refuse  his  now  ?  is  it  not  an  act  of  the  greatest  folly  as  well  of  rebellion  ?  why  do  you 
 delay  ?  would  a  condemned  criminal  when  sent  to  by  his  prince  to  haste  and  come  quickly 
 to  him,  even  to-day,  say  no,  I'll  defer  it  till  to-morrow  ?  All  woidd  say  he  was  out  of  his 
 wits  should  he  so  do  :  Alas,  saitii  he,  if  I  go  not  to-day,  execution-day  may  be  to-morrow. 
 Consider,  sinner,  what  thou  doest,  thou  that  sayest  thou  wilt  turn  to  God  to-morrow,  or  art 
 not  resolved  to  do  it  to-day  ;  thy  purpose  it  appears  is  to  be  wicked  to-day,  such  sin  with 
 full  resolution  :  and  what  if  God  says,  thou  shalt  have  thy  clioice,  thy  lusts  to-day,  thy 
 pleasures  to-day,  tiiy  carnal  delights  and  profits  to-day,  and  be  damned  to-morrow  ;  thou 
 shalt  be  hardened  to-day,  and  be  cast  into  hell  to-morrow.     Were  your  house  on  fire  to- 
 
70  AGREE    WITH    THINK    ADVERSAKY    QUIC.CI.Y.  [TUiOK     I. 
 
 (lay,  would  you  say  you  will  cmlravour  to  qiuii'h  it  to-morrrnv  ?  or  li.id  yu  a  cliild  f.illcu 
 into  the  river  to-day,  would  you  say  you  would  pull  it  out  lu-nioiTow?  Seneca,  tliiiu'_;Ii  a 
 heathen,  coudoinus  many  tliat  call  themselves  Chi-istians;  it  is  the  folly  of  a  man  (saitli  lie| 
 to  think  to  live,  when  a  thousand  to  one  but  he  will  be  dead  and  rotten  !  0  what  folly  is 
 it  in  men  to  tliink  of  closing  with  Christ,  and  get  peace  with  God  when  they  are  old  ! 
 •\vliereas  thousands  are  cut  off  while  young.     Let  mo  ask  you  a  few  questions. 
 
 1.  Is  not  peace  with  God  worth  seeking  ?  is  it  not  absolutely  necessary  ?  can  you  be 
 happy  without  it  ?  I  laiow  you  will  say  nothing  is  more  needful,  why  do  you  not  then 
 quickly  seek  after  it? 
 
 2.  Did  Jesus  Christ  out-bid  himself  in  dying  for  us  who  were  enemies  to  God  ?  was 
 lie  unwise  to  die  to  make  our  peace,  or  was  it  worth  the  price  of  bis  most  precious 
 blood,  and  is  it  not  worth  your  serious  thought,  prayers,  and  tears,  and  greatest  dili- 
 gence to  seek  after  the  merits  and  blessing  thereof? 
 
 3.  Or  do  }'0U  think  God  will  be  better  pleased  with  the  dregs  of  your  days,  than  with 
 the  chief  and  prime  of  your  days  ?  You  will  s.iy  no,  why  tlien  do  you  reserve  them  and 
 waste  the  best  of  your  time,  days,  and  strength,  in  the  service  of  sin  and  Satan  ? 
 
 4.  Or  do  you  think  that  you  shall  be  in  a  better  capacity  to  mind  heavenly  things 
 lioreaftcr.  when  sickness,  pain,  and  anguish  seize  on  you,  and  when  God's  Spirit  perliaps 
 will  be  withdrawn  from  you,  or  strive  no  more  with  you? 
 
 5.  Or  is  it  fit  for  r.  servant  to  say,  to-morrow  I  will  go  and  work  in  thy  vineyard,  when 
 his  master  says  go  to-day  ?  0  will  you  deal  with  the  holy  God,  as  you  would  not  be 
 dealt  with  yourself? 
 
 Oral  as  Mn  V.  Mind  these  words  well,  lest  at  any  time  tlic  adversary  deliver  ihee  to 
 rcjigniy '""y  the  judge.  Thy  times  are  in  God's  liand;  he  may  act  when  ho  ])leaselli  in  a 
 "ut""u  ■.•n"a  ^'"^y  "^  sovereignty,  i.  c.,  at  any  time  he  may  give  thee  up  into  the  hands  of 
 Riiiiior.  -  divine  Justice  and  cut  thee  off;  death  may  seize  on  thee  this  day,  this  night, 
 or  at  any  time,  even  before  you  are  aware.   Man  knows  not  his  time. 
 
 VI.  "When  once  the  Judge  dehvers  thee  to  the  OHicer,  and  thou  art  cast  into  prison, 
 how  dismal  will  thy  state  bo  for  ever?  There  is  no  redemption  out  of  hell.  Could  sin- 
 ners satisfy  divine  justice  by  suffering,  though  they  lay  in  torments  ten  thousand  years, 
 they  might  come  out  tiience ;  but,  because  the  suiferings  of  a  finite  creature  cannot  satisfy 
 infinite  justice,  who  demands  the  uttermost  farthing,  they  must  lie  in  those  flames 
 to  an  endless  eternity.  For  thougk  Christ  satisfied  for  all  the  sins  of  the  elect,  or  paid 
 the  uttermost  farthing  in  a  short  space  of  time,  yet  the  sinner  cannot ;  sinners  in  hell  sin 
 eternally,  and  therefore  must  suffer  eternally.  Christ,  saith  one,  endured  the  penal  death 
 of  men,  not  the  spiritual  death  of  men  :  and  that  in  the  nature  of  it,  not  in  the  continuance, 
 not  in  the  despair  and  moral  evils  that  follow  upon  it.  Such  sins  as  the  damned  are 
 guilty  of,  are  not  essential  to  the  nature  of  the  punishment,  but  arise  from  the  inherent 
 unrighteousness  of  the  person  sufi'ering ;  neither  is  the  eternal  duration  of  the  punishment 
 essential  to  its  nature,  but  ariscth  from  the  infinite  nature  of  the  suffering  creature,  which 
 renders  a  commensurate  satisfaction  from  him  impossible.  ]3ut  the  infinite  holiness  of 
 Clirist's  nature  was  a  bar  against  the  sins  which  are  committed  by  others  under  wrath  ; 
 and  the  infinite  satisfaction  be  made,  by  means  of  the  grandeur  and  dignity  of  his  Person, 
 was  a  bar  against  the  etetual  duration  of  the  puniblimcnt. 
 
 APPLICATION. 
 
 with'^Goii  is  ^''^"°"^  hence  I  infer,  that  the  sinner's  peace  and  reconciliation  witli  God,  is 
 !i mystery.  a  gi'cat  mystery;  Christ  did  not  ])lead  with  the  Father,  pray  and  iutreat  the 
 Father  only  to  be  at  peace  with  us  ;  no,  but  he  bled,  ho  died,  to  procure  our  peace. 
 "  AVe  speak  the  wisdom  of  God  in  a  mystery,  even  the  hidden  wisdom  which  God  ordained 
 before  the  world  began,  to  our  glory,"  1  Cor.  ii.  7. 
 
 2.  That  our  peace  and  reconciliation  with  God,  is  alone  of  his  free  gi-acc.  It  is 
 free  to  us,  though  Christ  paid  dear  for  it :  sinners  could  not  make  their  own  jieace 
 with  Goil,  neither  do  anything  to  reconcile  God  to  them,  or  them  to  God  ;  no,  God  alone 
 is  the  Author  of  it,  and  it  flows  from  him  as  an  act  of  infinite  love,  grace,  and  favour, 
 lie  found  out  the  great  Peace-maker,  he  sent  him  into  the  world,  he  accepted  him  as  our 
 Surety  in  our  stead  ;  he  anointed  him,  upheld  him,  and  raised  him  up  from  he  dead  ; 
 he,  by  the  power  of  his  Spirit,  changes  our  hearts,  bows  our  wills,  draws  our  affections,  and 
 makes  us  yiehl  to  receive  the  Lord  Jesus  Christ,  and  to  accept  of  that  peace  he  made  by 
 his  blood. 
 
 3.  We  also  iiif.-r  from  hence,  that  God  the  Father,  who  is  the  Aulhor  of  our  peace 
 
EKRM.  XI.]  AGKEE   WITH   THINE   ADVKKSAltY   QUICKLT.  71 
 
 and  reconciliation,  ouglit  to  receive  eqiml  glory  witli  our  Lord  Jesus  ,yj?,(.  ^;;"|f,J 
 Cliiist,  who  liath  inaile  our  peace;  and  lliut  we  ought  equally  to  exalt  the  of  ourpe»ra. 
 Holy  Ghost,  who  applies  this  peace  to  us,  and  who  works  out  all  that  enmity  which  was 
 in  our  liearts  against  God  ;  and  so  makes  the  blood  of  atonement  efficacious  to  our 
 souls. 
 
 4.  That  it  is  a  certain,  a  sure,  and  an  abiding  peace  ;  "  The  covenant  of  my  it  is  sure 
 peace  shall  not  be  removed,  saith  the  Lord  who  hath  mercy  on  thee."  This  '"""'''" 
 jieace  is  according  to  God's  eternal  counsel :  it  is  founded  ujion  his  unalterable  decree  and 
 pinpose  in  Jesus  Christ,  and  it  is  coniirmed  by  the  blood  of  his  Son,  and  the  outli  of 
 God,  Ileb.  vi.  17 — 19.  Shall  any  of  them  miss  of  peace  and  reconciliation  with  God, 
 lor  whom  Christ  died,  and  to  whom  this  peace  is  applied  ?  No,  no,  that  is  impossible. 
 "  liCt  God  be  true,  and  every  man  a  liar." 
 
 5.  We  may  infer  that  Christ  as  Mediator  doth  the  whole  work,  or  all  for  cimst   alone 
 us,  about  our  peace :  he  reconciles  God  to  us,  and  us  to  God,  so  lays  his  conoiitr. 
 hands  upon  both. 
 
 0.  We  also  may  infer  from  hence,  that  he  that  would  agree  with  God  (who  ^'''Jelf a'. m 
 is  an  enemy  to  sinners  whilst  they  remain  in  their  sins)  and  have  peace  with  in  our  pi-Za.-, 
 him,  must  receive  the  Holy  Spirit,  and  so  be  united  to  Jesus  Christ,  and  must  J*"*''  ^'■ 
 believe  in  him,  receive  him  by  faith,  or  perish  for  ever.     And  all  that  the  Father  gave  to 
 his  Son,  shall  be  thus  imited  to  him  ;  they  shall  believe,  or  come  to  Christ,  John  vi.  37. 
 
 7.  We  may  infer,  that  to  reject  Jesus  Christ,  or  not  to  receive  liim  who  Tiie  evil  of 
 li.'ith  made  our  peace,  is  an  abominable  evil,  the  worst  sin  any  soul  can  be  jwacu'waii 
 guilty  of.     Hath  God  done  all  this,  Christ  done  all  this,  for  sinners'  peace,  and  <i«"J- 
 shall  any  wickedly  refuse  to  accept  it  ?     Or  shall  they  think  of  getting  peace  witli  God 
 some  other  way,  even  by  their  own  worlcs,  reformation  of  life,  or  by  their  rig1iteou?ness, 
 repentance,  and  sincere  obedience  ?     Let  such  fear  of  falling  into  hell,  and  so  perish  for 
 ever.     "  For  there  is  no  other  name  given  under  heaven  whereby  we  must  be  saved, 
 if  ever  we  are  saved,"  Acts  iv.  1:^. 
 
 8.  We  infer  from  whence  it  is  that  we  are  made  accepted  in  tlie  sight  of  God,  /.  e., 
 it  is  in  the  beloved ;  and  by  this  means  also  we  have  free  access  to  God  ;  our  peace  being 
 made,  and  we  justified,  we  may  come  with  boldness  to  the  throne  of  grace,  by  the  blood 
 of  Jesus. 
 
 9.  We  infer  also,  that  God  is  reconciled  to  sinners  tpon  honourable  terms  ; 
 
 God  every  way  is  magnified,  and  suffers  not  in  any  of  his  blessed  attributes.  Gospei-pcace 
 Had  we  only  been  pardoned  as  an  act  of  simple  mercy,  perhaps  the  devil  "!]""  tcJllls.' ' 
 wciuld  cry,  where  is  now  the  glory  of  thy  justice,  the  glory  of  tliy  truth  and 
 holiness,  and  the  sanction  of  thy  law  ? 
 
 10.  This  may  serve  to  abase  man,  humble  man :  here  is  peace  made  with-  Man  ii.itcci 
 out  sorry  man's  seeking,  or  man's  prociu'ing,  nay,  and  without  any  desert  of  uiipKoxc" 
 mankind?     Did  we  deserve  this  favour,  such  love,  such  a  Saviour?     What 
 
 did  Christ  die  for  us  when  we  were  enemies  ?  "  Where  is  boasting  then  ?  "  "  All  things  are 
 of  God,"  &c.,  that  man  might  be  nothing,  but  cry  out,  0  the  riclies  of  God's  grace!  who 
 v.'orks  all  our  works  in  us  and  for  us. 
 
 F.xhort.  0  sinners,  sinners  !  make  haste,  and  quickly  agree  with  your  sinners  cx- 
 advehary,  i.  e.,  embrace  Jesus  Christ,  labour  to  know  and  receive  the  atone-  jj"""^  '°,. 
 ment,  and  the  things  of  your  peace,  lest  they  are  hid  from  your  eyes,  or  before  peacu  by 
 yiiu  are' given  up  to  hardness  of  heart,  itc,  or  into  the  hands  of  your  •-""*'  '-'■■'"^• 
 righteous  Judge,  whose  lamb-like  nature  will  be  turned  into  fury,  and  like  a  lion  will 
 tear  you  in  pieces.  And  0  let  the  sight  of  a  bleeding  Jesus  upon  the  cross,  'Winitis  sin? 
 move  you  into  tears,  and  melt  your  hearts  to  think  that  no  other  ways  you  could  Iiavo 
 peace  and  reconciliation  with  God.  What  is  sin  ?  0  what  a  kind  of  breach  did  it 
 make  between  God  and  us,  that  nothing  but  the  blood  of  his  own  Son  could  make  up 
 that  breach? 
 
 Comfort.  What  consolations  here  to  all  that  Are  reconciled  to  God  ;  tliere  will  never 
 any  more  be  a  breach  between  God  and  you  ;  lie  is  your  Father  in  Jesus  Christ,  he 
 will  defend  your  cause,  and  take  care  of  your  jiersons,  and  fight  against  and  subdue 
 all  vour  cnemief;  and  keep  your  souls  in  perfect  peace  vhose  minds  arc  stayed  upon 
 liim." 
 
72  THE    SIMILITCDE    OF    HKAkING    CHKlhl's    SAYINGS.  [bOOK   I. 
 
 SERMON   XII. 
 
 Therefore    whosoever  heareth  these    sayings  of  nine,  and  doelh  them,  I  will  liken  him 
 
 unto  a  wise  man  that  built  his  house  vpon  a  rock. 
 And  the  rain  descended,  and  the  floods  came,  and  the  winds  blew,  and  heat  upon  that 
 
 house,  and  it  fell  not,  for  it  was  founded  upon  a  rock. — Matt.  vii.  2.4.,  25. 
 
 1  Sermon  This  is  an  express  similitude,  (and  as  my  purpose  is  to  open  and  explain  all 
 juiv  2°  tlie  parables  contained  in  the  four  Evangelists)  so  likewise  all  the  priucipal 
 "S3.  similitudes  which  our  blessed  Saviour  made  use  of. 
 
 The  method  I  shall  take  shall  bo  as  followeth  : 
 
 First,  open  every  part  of  this  similitude. 
 
 Secondly,  I  shall  take  notice  of  the  chief  points  of  doctrine  that  lie  therein. 
 
 Thirdly,  apply  the  whole. 
 
 First,  Christ's  sayings  may  comprehend  his  whole  doctrine. 
 
 1 .  The  doctrine  of  faith  and  repentance,  for  in  these  two  things  did  part 
 
 meant  by  the  ^^  l^i^   sayiugs  consist,  nay,  the  first  and  chief  of  them.     This  doctrine  on 
 
 sayings  uf       these  sayings,  he  began  to  offer  just  after  he  was  baptized,  when  he  first 
 
 ""''  entered  on  this  ministi-j'.     "  Saying,  the  time  is  fulfilled,  and  the  kingdom  of 
 
 God  is  at  hand,  repent  ye  and  believe  the  Gospel,"  !Matt.  i.  10 — 15. 
 
 2.  The  doctrine  of  regeneration.  "  Verily,  verily,  I  say  unto  thee,  except  a  man 
 be  born  again,  he  cannot  see  the  kingdom  of  God,"  John  iii.  ii. 
 
 3.  The  doctrine  of  self-denial. 
 
 Then  said  Jesus  to  his  disciples,  "  If  any  man  will  come  after  me,  let  him  deny 
 himself,  and  take  up  his  cross  and  follow  me,"  Matt.  xvi.  24. 
 
 But  more  particularly,  that  doctrine,  and  those  saying  of  his,  which  he  uttered  in 
 the  mount.  Matt.  v.  ;  to  which  these  of  my  text,  particularly  refer. 
 
 1.  Wherein  he  presseth  a  holy  life,  and  openeth  the  nature  and  spirituality  of  the 
 moral  law. 
 
 2,  The  doctrine  of  righteousness,  showing  that  we  must  have  a  righteousness  that  ex- 
 ceeds that  of  the  Scribes  and  Pharisees,  Matt.  v.  20. 
 
 Quest.     What  was  the  righteousness  of  the  Pharisees  ? 
 What  the  Answ.     I  am  not  ignorant  that  some  afiirm  it  was  only  a  formal  hypocritical 
 
 rigiiteousness  righteousness,  because  many  of  the  Scribes  and  Pharisees  were  charged  by 
 see's  was.^"^'"   our  Lord  with  horrid  hypocrisy. 
 
 And  this  they  would  have  here  meant,  to  bring  in  man's  own  inherent 
 righteousness,  or  our  sincere  obedience  to  the  precepts  of  the  law  and  Gospel,  to  be  that 
 righteousness  which  exceeds  the  righteousness  of  the  Scribes  and  Pharisees  ;  thereby  to 
 exclude  the  imputed  righteousness  of  Jesus  Christ,  to  be  intended  by  our  blessed  Lord. 
 
 Now,  though  we  deny  not  but  that  some  of  the  Scribes  and  Pharisees  were  guilty  of 
 abominable  hypocrisy,  and  consequently  all  their  righteousness  was  but  in  show,  and  out- 
 ward appearance  ;  also  mixed  with  many  vain  rites,  ceremonies,  and  traditions  :  yet  evi- 
 dent it  is,  all  of  them  were  not  of  this  sort,  but  some  might  act  out  of  moral  sincerity : 
 and  can  we  think  that  our  Saviour  alluded  to  that  righteousness  that  was  in  the  grosser 
 and  courser  sort  of  the  Pharisees,  and  not  to  the.  righteousness  of  those  of  them  that 
 acted  in  moral  uprightness  towards  God,  as  Paul  did  whilst  he  was  a  Pharisee,  as  he  tes- 
 tified before  the  counsel ;  "  Men  and  brethren,  I  have  lived  in  all  good  conscience  before 
 God  imtil  this  day,"  Acts  xxiii.  1.  That  he  acted  in  uprightness,  or  morally  in  all  good 
 conscience  towards  God,  in  obedience  to  the  law  while  a  Pharisee  ;  I  think  there  is  no 
 doubt  to  be  made  of  this  ;  Saul  certainly  was  no  hypocrite,  though  misled,  and  ignorant 
 of  that  justifying  righteousness  that  is  in  Christ  only  ;  which  when  he  came  to  believe,  he 
 so  valued,  "  That  his  own  rig*hteousness  he  accounted  but  dung,"  Phil.  iii.  8,  9,  10,  in 
 comparison  of  it. 
 
 2.  So  that  it  appears,  the  righteousness  of  the  Scribes  and  Pharisees  was  a  self-righte- 
 
SEEM.   XII.]  THE  SIMILITUDE   OF    HEARING    CHRISt"s    SAYl.NGS.  7.3 
 
 ousness,  a  legal  rigliteousness,  an  inliereiit  righteousness,  or  righteousness  of  works.  A 
 righteousness  in  conformity  to  the  letter  of  the  law,  not  to  the  perfection  or  spirituality  of 
 the  law. 
 
 Our  Lord  shows,  that  our  righteousness,  if  we  enter  into  heaven,  must  exceed  tlie 
 very  best  that  any  of  the  Pharisees  had,  (viz.) 
 
 1.  It  must  be  a  perfect  righteousness,  a  spotless  rigiiteousness  ;  viz.,  the  righteousness 
 of  God  through  faith  in  Jesus  Chiist,  for  our  justificatiun 
 
 2.  He  may  also  comprehend  that  sincere,  inherent  righteousness  that  is  in  believers, 
 that  flows  from  faith,  and  union  with  Christ,  and  right  principles,  which  tends  to  sanctify 
 and  cleanse  both  our  hearts  and  lives. 
 
 But  such  who  preach  the  righteousness  our  Lord  speaks  of,  (as  exceeding  the  righte- 
 ousness of  the  Scribes,  &c.,)  to  be  only  a  sincere,  inward,  and  outward  conf  innity  to  tlie 
 rules  and  precepts  of  the  Gospel,  no  doubt  are  mistaken.  For  should  a  man  gain  an  in- 
 herent righteousness,  that  exceeds  the  righteousness  of  the  Scribes  and  Pharisees,  will  that 
 justify  him  at  God's  bar ;  or  give  him  a  title  to,  and  an  entrance  into  the  kingdom  of 
 heaven  ? 
 
 Certainly,  whosoever  he  be  that  obtains  the  highest  degree  of  an  inherent  righteous- 
 ness, and  resteth  on  that,  thinking  that  will  save  him,  he  is  blind  and  deceived,  and  in 
 danger  to  fall  into  hell ;  for  all  works  either  done  by  us,  or  wrought  in  us,  arc  utterly  ex- 
 cluded in  point  of  justification. 
 
 Christ's  righteousness  only  is  our  alone  title  to  eternal  life,  witliout  any  of  ours  being 
 joined  with  it,  (though  by  the  operations  of  the  Holy  Spirit,  and  blessed  effects  ui  faith, 
 and  union  with  Christ)  we  are  made  meet,  or  fit  for  that  glorious  "  inheritance  of  the 
 saints  in  light,"     Col.  i.  12. 
 
 It  was  not  Abraham's  nor  David's  own  inherent  righteousness  that  justified  and  .saved 
 them,  though  theirs  did  far  exceed  tlie  righteousness  of  any  of  the  Scribes  or  I'harisees, 
 because  it  was  the  effects  of  faith  and  union  with  Christ. 
 
 "  Abraham  believed,  and  it  was  counted  to  him  for  righteousness,"  Piom.  iv.  3,  that 
 is,  by  faith  he  saw  Christ  and  believed  on  him  ;  Christ's  righteousness  to  apprehend, 
 justified  him.  "  Now  to  him  that  worketh  not,  but  believeth  on  him  that  justifieth  the 
 ungodly,  his  faith  is  counted  for  righteousness,"  Eom.  iv.  5.  "  Enter  not  into  judgment 
 (saith  David)  with  thy  servant,  for  in  thy  sight  shall  no  flesh  living  be  justified,"  Psal. 
 cxliii.  2.  All  our  righteousness  (saith  the  prophet)  is  but  as  filthy  rags ;  therefore  our 
 Saviour  by  his  sayings,  doth  not  put  us  upon  doing,  or  working  for  life  ;  no,  no,  though 
 we  exceed  therein  the  Scribes  and  the  Pharisees  ;  but  to  show  that  we  must  look  out  for 
 a  perfect  righteousness  to  another  ;  that  is,  look  by  faith  to  Christ,  beUeve  in  him  for 
 righteousness;  "  Believe  on  the  Lord  .Jesus,  and  thou  shalt  be  saved,"  Acts  xvi.  31. 
 "  If  ye  beheve  not  that  I  am  he,  ye  shall  die  in  your  sins,"  John  viii.  24.  "  When  3'e 
 have  done  all,  say  ye  are  unprofitable  servants."  Heaven  is  not  a  reward  of  debt,  but  of 
 grace. 
 
 3.  Our  Lord  alludes  to  those  sayings  of  his,  of  heart  purity  ;  not  only,  not  to  commit 
 the  act  of  adultery,  but  also,  not  to  look  upon  a  woman  to  commit  adultery  with  her, 
 Matt.  v.  28. 
 
 4.  To  cut  off  a  right.-hand  lusts,  and  jjull  out  a  right-eye  lusts.     Also, 
 
 5.  Not  to  be  angry  with  our  brother  without  cause;  showing  that  we  may  be  guilty 
 of  murder  without  committing  the  overt-act  of  murder  ;  thereby  to  convince  us  that  it  is 
 impossible  for  us  to  keep  the  holy  law  of  God,  and  to  be  justified  thereby,  and  so  to  lead 
 us  to  rely,  and  depend  upon  his  perfect  obedience  unto  it,  in  our  nature  and  stead  :  like- 
 wise to  those  sayings  of  his  about  abstinence  and  secret  prayer  ;  also  to  "  agiee  with  thine 
 adversary  quickly,"  Matt.  v.  2.5,  that  is,  to  plead  the  atonement  he  hath  made  for  our 
 sins ;  and  to  that  atisfaction  he  hath  given  to  the  law  and  justice  of  God.  Moreover, 
 what  he  said  about  mourning  for  sin,  labouring  after  poverty  of  spirit,  to  be  meek,  and 
 "  hunger  and  thirst  after  righteousness,  to  bear  reproaches  and  persecution  patiently  for 
 his  sake  ;  to  be  the  salt  of  the  earth,  and  light  of  the  worid,"  Matt.  v.  3 — 13  ;  as  also 
 to  be  "  merciful,  as  our  Father  that  is  in  heaven  is  merciful  and  perfect,"  ver.  48 ; 
 that  is,  to  labour  after  the  implantation  of  grace,  and  to  obtain  an  impress  of  God's  image 
 upon  our  souls,  or  to  experience  the  same  holiness,  as  to  its  nature  and  quality  (though 
 we  cannot  arrive  to  the  same  in  respect  to  degrees  thereof.)  So  much  as  to  what  those 
 sayings  of  Christ  my  text  refers  to. 
 
 Secondly,  What  is  meant  by  hearing  of  Christ's  sayings  ? 
 
 Answ.  1.  To  hear  his  word  and  sayings  with  attention,  to  hear  in  hearing; 
 
74  TIIK    SlMlLirUDK    OF    HEAKING    CIIKISt's    SAYINGS.  [cOOK  I. 
 
 ^\.''"Vi' ■■'"■"  ^°°'°  ^^''"  "°''  '"^"''  "*■  !i".  t''^')' ^\''''  net  come  where  C'lnist's  iloctiino  and 
 sayings.  '  "  sayings  are  preaelioil  ;  others  ilu  not  rcganl  wliat  tlicy  liear,  but  liear  cuiclossly. 
 2.  To  liear  his  sayinj;s  and  lioly  doctrine,  as  it  is  his  word,  not  as  tlie 
 word  of  man,  but  as  it  is  indeed  tlie  Word  of  God.  Tims  those  in  Thessalonicu  Jieard  it, 
 and  received  it,  wliicli  becomes  elfectual  in  all  that  believe. 
 
 3.  They  hear  Christ's  sayings  with  holy  tienibling.  Thus  the  good  king  Josiah  heard 
 the  book  of  the  law.  "  Princes  (saith  David)  persecuted  me  without  a  cause,  but  my  heart 
 s-tandeth  in  awe  of  tliy  word,"     Psal.  e.xi.x.  IG I . 
 
 If  they  heard  the  words  of  Closes  with  sucii  trembling  and  holy  awe,  who  was  but 
 the  servant,  and  but  a  man  as  we  are  ;  with  what  tear  and  awe  should  we  hear  Christ's 
 word,  who  is  the  Son  of  God,  the  Lord  from  heaven  ;  we  certainly  should  give  the  more 
 earnest  heed  to  the  things  he  says  ;  "  To  this  man  will  I  look  that  is  poor,  and  that 
 trembleth  at  my  word,"  Isa.  l.wi.  2. 
 
 S.  To  hear  Christ's  sayings  and  heavenly  doctrine  believingly  ;  '"  Who  hath  believed 
 our  report  ?"  Isa.  liii.  1.  !Many  that  heard  our  Saviour's  sayings  did  not  believe;  they 
 did  not  give  that  credence  to  his  doctrine  which  they  gave  to  such  that  came  in  their  own 
 names  to  deceive  them  :  yet  it  is  one  thing  to  believe  Christ's  sayings  to  be  true,  and  an- 
 other thing  truly  to  believe  in  him,  aud  receive  him,  and  rest  upon  him,  for  life  and  salvation. 
 5.  To  hear  with  understanding ;  many  hear  but  remaiu  ignorant  of  their  state,  do  not 
 understand  the  purport  of  the  word,  which  is  to  convince  them  of  the  evil  of  sin,  and  of 
 llieir  woful  and  undone  condi'.ion  thereby,  and  of  the  necessity  of  a  Jlediator,  or  of  a  Sa- 
 viour ;  as  also  of  the  excellency  of  that  blessed  Saviour,  together  with  that  mighty  power 
 and  ability  that  he  is  clothed  with  to  save.  They  licar  and  understand,  that  there  is  an 
 absolute  necessity  of  faith  in  Christ,  of  receiving  him,  resting  and  relying  upon  him  f(jr 
 salvation  ;  these  are  they  that  rightly  hear  the  word  and  sayings  of  Jesus  Christ ;  "  But 
 he  that  receiveth  seed  into  good  ground,  is  he  that  heareth  the  word,  and  understandcth  it 
 which  also  beareth  fruit,"  &c.,  Matt.  xiii.  23. 
 
 C.  The  wise  hearer  hears  Christ's  sayings  and  retains  them,  lie  is  not  a  forgetful  hearer  ; 
 lie  sees  the  excellency  of  the  word  ;  likes  and  approves  of  the  sayings  and  doctrine  of 
 Jesus  Clmst ;  he  is  like  to  Mary  who  pondered,  "  And  kept  all  these  sayings  in  her  heart." 
 These  persons,  with  holy  David,  love  God's  word  above  gold,  yea,  above  fine  gold  ; 
 "  therefore  I  esteem  all  thy  precepts  concerning  all  things  to  bo  right,  and  hate  every  false 
 way,"  Psal.  cxix.  127,  128. 
 
 7.  It  is  a  hearing  of  Christ's  word  and  sayings  subjectively ;  such  hear  and  come  to 
 Christ.  "  Whosoever  Cometh  to  me,  and  heareth  my  sayings,  &c.  Luke  vi.  47.  In 
 coming  to  Christ  they  hear,  and  in  hearing,  come,  that  is,  then  believe,  and  receive  Jesus 
 Christ. 
 
 What  is  it  to       Thirdly,  what  is  meant  by  doing  Christ's  sayings  ? 
 
 (Uitjiirisi's  Answ.      1.     It   is   to  believe  whatsoever  is  matter   of  faith;  and   to   do 
 
 t-ayuiHs.  _^^^j   practise  whatsoever  is  matter  of  practice  and  duty. 
 
 2.  He  may  be  said  to  do  what  (Christ  saith  that  hath  his  whole  trust  and  dependence 
 upon  hiui,  or  that  resteth  wholly  upon  Christ's  merits  and  righteousness  for  justilicalion 
 and  eternal  life;  "  This  is  the  work  of  God  that  ye  believe  on  him  whom  he  hath  sent." 
 Brethren,  this  is  one  of  the  sayings  of  Christ ;  you  are  for  working,  for  doing,  (as  if  Christ 
 should  say)  I  will  therefore  resolve  and  answer  our  question,  "  What  shall  we  do  to 
 work  the  work  of  God?"  Vcr.  28.  That  which  ChhI  would  have  you  do,  or  is  his  v<irk. 
 i.e.,  that  which  he  had  commanded  you  to  do,  is,  that  you  believe  on  him  whom  he  halli 
 sent.     Sirs,  none  do  Christ's  sayings  but  such  that  believe  on  him. 
 
 o.  To  do  Christ's  sayings  is  to  yield  ready  and  hearty  obedience  to  the  precepts  he 
 liath  given  forth  in  the  Gospel ;  some  will  not  hear  what  Christ  says  ;  others  will  hear, 
 but  they  hear  carelessly  ;  others  hear  but  do  not.  "  If  I  am  your  Lord  and  Jlaster,  why 
 do  ye  not  what  1  say  ?  Not  every  one  that  saith  unlo  me,  Lord,  Lord,  but  he  that  doeth 
 the  wdl  of  my  Father  which  is  in  heaven,"  Matt.  vii.  21. 
 
 4.  They  that  uprightly  do  Clirisfs  sayings,  do  them  sincerely,  in  truth,  not  out  of 
 by-ends  and  aims  ;  neither  for  loaves,  not  fur  self  and  carnal  profit,  nor  for  self-ajiplauso. 
 '•  Verily,  verily,  I  say  unto  you,  ye  seek  me  not  because  ye  saw  the  miracles,  but 
 because  ye  did  not  eat  of  the  loaves,  and  were  Idled,"  John  vii.  2G.  Some  have  low, 
 carnal,  and  base  ends  in  hearing  and  doing  Christ's  sayings ;  but  such  who  are  truly  wise, 
 act  as  those  St.  Paid  speaks  of :  "  But  ye  have  obeyed  from  the  heart,  that  form  of 
 doctrine  that  was  delivered  unto  you:"  liom  vii.  17.  The  divhie  doctrine  hath  great 
 eilicacy  on  the  liearts  of  these  persons  ;  the  word  makes  an  imiiression  upon  their  souls,  so 
 that  with  joy  and  delight  they  obey  it. 
 
;F.nM.    XII.]  THE    snllUTl'DK   OF    lIKAniNC    CIiniSTS    BAV1NT.5.  75 
 
 5.  Tlicy  do  Clirist's  royin^'s  fnnii  right  iiriiic,ii)Ios,  fi-oin  a  piincipk'  of  life,  from  f:iith 
 ill,  anil  love  to  Clirist :  if  yo  lovo  mo,  kcc'i)  my  commandmunts ;  tliat  oliodii'iice  whiL-h 
 lirocuc.ls  not  from  failli  and  love,  is  not  rrgardcd,  nor  accepted  of  by  Jesus  Christ. 
 
 0.  Tliey  are  such  that  do  all  Christ's  sayings  ;  "  Ye  arc  my  friends  if  ye  do  whatso- 
 nver  I  say,"  Jolin  xv.  14.  Nothing  more  clearly  declares,  or  expresses  our  lovo  to 
 Christ,  than  our  ohedieuce  to  all  his  precepts,  or  our  imiversal  obedience  to  him  ;  "  Tlien 
 shall  I  not  be  ashamed  when  I  have  respect  unto  all  thy  commandments,"  Psal.  cxix.  G. 
 
 7.  Such  continue  ui  doing  Christ's  sayings  ;  they  abide  in  their  obedience,  they  obey 
 always,  or  continue  in  well  doing. 
 
 Fourthly,  What  is  meant  by  his  house?     lie  is  like  to  a  man  that  built  his  house,  &c. 
 
 1.  1  answer,  P.y  this  house  is,  doubtless,  meant  his  hope  of  salvation  ;  "  Whoso  hope 
 sliall  be  cut'  off,  and  whose  trust  shall  bo  as  the  spider's  web,''  Job.  viii.  14.  He  shall 
 lean  on  his  house,  but  it  shall  not  stand. 
 
 1.  A  house  is  that  which  we  rest  in,  and  where  we  take  our  repose  ;  a  true  believer 
 restcth  on  Christ,  ho  builds  his  house,  i.  e.,  his  hope,  his  soul,  and  all  he  doth,  on  Christ ; 
 he  that  Lath  a  right  hope,  a  true  faith,  he  hath  a  firm  and  well-built  house,  where  he 
 reposeth  himself,  or  resteth  continually. 
 
 2.  A  house  is  a  place  of  shelter  to  us,  in  a  tempestuous  or  stormy  season,  when  rain, 
 h.iil,  suDw,  thunder,  &c.,  are  like  to  annoy  us  ;  so  this  man  that  builds  his  hope  in  Christ, 
 is  secured  and  safe,  when  tjatan  raises  storms  of  temptations  upon  liim  ;  he  is  safe  also 
 from  iho  thundering.s  of  mount  Sinai,  or  the  thunderbolts  of  the  kuv  and  of  the  wrath  of 
 (iod,  which  all  unbelievers  lie  open  to. 
 
 ».  A  house  is  often  assaulted  by  tliievcs,  and  if  not  firm  and  strong,  may  be  broke 
 up,  and  all  tliat  dwell  in  it  may  be  robbed,  nay  murdered;  so  is  the  hope  of  a  Christian 
 I'i'lcvi  attacked  by  Satan,  and  if  his  faith  and  hui)e  was  not  built  upon  Christ,  he  was  cer- 
 tainly in  danger  of  losuig  all  he  hath  ;  nay,  his  precious  soul  for  ever. 
 
 Fifthly,  What  is  meant  by  the  Kock  ? 
 
 I  answer,  by  the  rock  is  no  doubt  meant  Jesus  Christ ;  he  is  often  called  a  ^yj!i",\  ,'fy. 
 rock  ;     "  The  Lord  is  my  rock  and  my  fo'.tress."  I'sal.  xviii.  1.     "  A\'ho  tim  lotk  on 
 is   a  rock  save  our  God  V    0  Lord,  my  rock   be  not  silent,"  verse  ol.  I'sal.  inanbuUiU. 
 xxviii.  1.   "  Upon  this  rock  will  I  build  my  church,"  Matt.  xvi.   16  ;   1  Cor.  x.  4. 
 
 Jesus  Christ  may  be  fitly  compared  to  a  rock ; 
 
 1.  A  rock  is  a  firm  anil  immovable  thing,  therefore  good  for  a  foun-  ciirist  is  na 
 dation ;  that  which  is  built  on  a  rock,  stands  sure  ;  so  Clirist  is  a  firm  and  \""k.  '" 
 sure  foundation ;  "  Upon  tliis  rock  I  will  build  my  Church,  and  the  gates  of  licll  shall 
 not  prevail  against  it,"  JIatt.  xvi.  18. 
 
 2.  Christ  may  be  compared  to  a  rock,  in  regard  that  in  ancient  liaics  people  bnilt 
 their  liouscs  in  rocks,  as  well  as  built  upon  tliem  ;  "  they  liewed  out  houses,  or  habita- 
 tions in  rocks,"  Isa.  xxii.  IG.  Christ  is  a  believer's  spiritual  habitation;  "they, 
 like  the  dove,  make  their  dwelling  in  the  clifts  of  the  rock,"  Psal.  xc.  L  "  He  that 
 dwellelh  in  lovo,  dwelleth  in  God,"  1  John  iv.   IG. 
 
 li.  A  rock  in  Locus  Excelsus,  an  high  place;  tliough  it  hath  its  bottom  Christ  a  iiicii 
 deep,  yet  is  the  top  high  and  the  towering,  fur  above  the  surface  of  the  '■"'^'^• 
 earth  :  so  Jesus  Christ,  though  in  his  humiliation  he  was  laid  low,  that  wo  mi"ht  build 
 uiion  him,  yet  in  the  dignity  of  his  person,  he  being  God,  the  most  liigh  God,  as  well 
 as  man,  he  is  high,  far 'above  all  conceptions  of  our  hearts  ;  as  the  Mediator  he  is  also 
 exalted  at  God's  right  hand,  far  above  all  heavens;  and  in  his  power  and  sovereign 
 authority  he  is  lilted  up,  having  absolute  dominion  over  .angels,  devils,  and  men. 
 
 4.  Ivocks  are  strong,  and  were  made  use  of  for  i)laces  of  defence ;  no  ciirist  is  a 
 fortifications  like  some  rocks,  they  are  impregnable :  Lavid  for  security  fled  ^"■""b  ■'""''• 
 into  a  rock ;  in  this  respect  Christ  may  also  be  comj)ared  to  a  rock,  because  he  is  our 
 refuge  from  the  wrath  and  vengeance  of  God,  the  curse  of  the  law,  and  rage  of 
 wicked  men,  sin,  and  devils  ;  a  beUever  iu  Christ  is  safe,  his  dwelling  place  is  im- 
 pregnable. 
 
 5.  liocks  being  high,  or  eminent  places  for  height,  arc  useful  to  take  a  P,''"'',  '"  " 
 
 1  4.  .      e  \  "7  i  •      1         1          ,       ,.  •  1     bltssud    1)10- 
 
 pleasant  prospect ;  from   hence  a  person  may  see  alar  oil  ;  he  that   by  laith  puct. 
 
 ascends  to  the  top  of  this  spiritural  rock,   may  take  a  survey  of  heaven,  yea,  (.f  the 
 
 glory  of  God,  in  all  his  attributes,  to  llie  joy  of  bis  soul. 
 
 G.     liocks  are  durable,  permai'jent,  and   lasting;  Jcjus   Christ  hath  the  ciirist   is    a 
 
 stability  of  a  rock,  he  is  the  same  yesterday,  to  day,  and  for  ever  ;  hence  he  'lura'i'^'wi'' 
 
 is  called,  the  Eock  of  Ages. 
 
70  THE    SIMILITUDE   OF   HEARINS   CHRISt's    SAYINGS.  [bOOK   I- 
 
 7.  Rocks  yield  the  purest  water ;  most  pleasant  springs  come  from  them  ;  no  water 
 is  so  clear  as  that  whicli  comes  percolated  through  rocks  ;  "  Brethren,  all  our  springs 
 are  in  Christ,  and  flow  from  him  ;  the  Spirit  proceeds  from  the  throne  of  God  and  the 
 Lamb,"  Eev.  xxii.  ].  He  was  also  the  antitype  of  the  rock  smitten  in  the  wilderness, 
 from  whence  waters  flowed  to  refresh  the  Israelites,  till  they  came  to  Canaan ;  all  our 
 divine  consolations  and  comforts  flow  from  a  smitten  and  crucified  Saviour,  till  we  come 
 to  heaven  ;  we  live  upon  this  rock,  as  well  as  build  upon  him. 
 
 8.  And  as  a  rock  affords  sweet  refreshing  shadow  for  weary  travellers ;  Jesus 
 Christ  is  that  rock  whose  shadow  is  good ;  he  is  as  the  shadow  of  a  great  rock  in  a 
 chist-ir   k  '^''"'^'"3''  land;  it  is  he  that  keeps  off  all  the  hot  scorching  Learns  of  God's 
 
 of  offence  to   Wrath. 
 
 *°™'^'  6.    "Hocks  are  dangerous  to  stumble  at,  or  to  fall  from  ;  Jesus  Christ  is 
 
 called  a  rock  of  oft'ence,  many  stumble  at  his  person,  some  at  his  doctrine  and  ordin- 
 ances ;  some  fall  on  him,  and  others  fall  from  him,  whose  state  of  all  is  the  worst ;  after 
 they  have  made  a  high  profession,  and  have  attaineil  great  speculative  knowledge,  they 
 fall,  and  all  they  built  uiion  him  ;  and  down  they  go  to  the  lowest  hell. 
 
 0  brethren,  how  should  we  prize  our  rock,  out  of  whom  flows  precious  water,  houey, 
 and  oil.  He  is  a  rich,  a  living  rock,  a  high  rock,  a  strong  rock,  an  invincible  rock,  a 
 feeding  and  fattening  rock  ;  he  is  (as  it  were)  as  a  rock  of  pearls  and  diamonds  ;  yea,  and 
 an  eternal  rock  :  he  converts  all  that  build  rightly  upon  him  unto  precious  stones,  and 
 communicates  life  to  them ;  so  do  no  rocks  ;  he  far  excels  all  rocks  ;  "  Their  rock  is  not 
 like  our  rock." 
 
 This  wise  builder  is  said  to  "  dig  deep,  and  lay  his  foundation  on  a  rock,"  Luke»vi. 
 48.  As  St.  Luke  notes,  he  never  gives  over  searching  and  digging  into  the  word  of  God, 
 and  his  design  and  purpose,  until  he  finds  good  ground,  or  a  good  bottom  and 
 foundation  to  build  upon.  Which  I  propose  further  to  open  in  the  prosecution  of  one 
 point  of  doctrine  from  hence. 
 
 SEEMON    XIII. 
 
 Therefore  whosoever  heareth  these  sayings  of  mine,  and  doeth  them,  I  will  liken  him  unto 
 a  wise  man. — ilatt.  vii.  i!4,   25. 
 
 This  similitude  I  have  already  explained,  and  now  shall  note  one  or  two  points  of 
 doctrine  therefrom,  viz. 
 
 Doct.     1.    That  every  godly  man  is  a  wise  man,  a  wbe  builder. 
 
 I  purpose,  in  speaking  to  this  proposition,  to  do  these  three  things. 
 
 First,  Show  and  prove  that  every  godly  man  is  a  wise  msn,  or  why  so  called. 
 
 Secondly,  Show  you  wherein  his  wisdom  doth  consist,  according  to  the  purport  of  this 
 similitude. 
 
 Thirdly,  Apply  it. 
 
 First,  He  is  a  wise  man,  because  he  prefers  the  good  of  his  soul  before  all  things  in 
 this  world, 
 "^refers  ren°       ^-     "^^  prefers  the  good  of  his  soul,  before  the  temporal  good  of  his  body, 
 pion    above  and  this  certainly  demonstrates  him  to  be  a  wise  man,  considering  how  precious 
 temporal       ^  thing  the  soul  is,  as  shall  God  willing  be  opened. 
 
 A  wLse  man  2.  He  prefers  religion  itself  above  a  bare  name  of  being  religious.  Alas  ! 
 prefers  reii-  Jiqw  many  are  there  who  content  themselves  with  the  notion  of  divine  truth, 
 name.  or  with  an  empty  vessel.     "  The  fooUsh  virgins  took  lamps,  but  took  no  oil ; 
 
 but  the  wise  took  oil  in  their  vessels,"  Matt.  xxv.  3.  4 ;  and  for  thus  doing,  they  are  wise 
 virgins. 
 
 o.  Because  they  prefer  the  approbation  of  God,  above  the  approbation  of  men.  They 
 value  not  that  honour  that  comes  from  men,  tliey  regard  not  the  applause  of  men,  so  that 
 tliey  can  but  have  the  praise  of  God,  and  be  accepted  by  him. 
 
 4.  Because  a  godly  man  considers  his  future  well  being.     "And  the  Lord  commended 
 
SKRM.  XIII.]  TiiF.  siMiT.iTrnE  OF  nEAniNT,  Christ's  sayixgs.  77 
 
 the  unjiist  steward,  because  he  hail  dnne  ■n-isely,"  &c.  Luke  xvi.  8.  "furY'staie 
 Brelbreii,  our  blessed  Saviour  doth  nol  commend  the  unjust  steward  cUi>.uy. 
 for  his  honesty ;  He  calls  him  an  unjust  steward  ;  honesty  he  had  not ;  hut  he 
 commends  him  for  his  policy,  in  providing  for  himself  for  the  time  to  come,  or  a 
 future  state.  We  cannot  wrong  our  blessed  Master,  whilst  we  improve  his  goods,  his 
 grace,  and  all  spiritual  or  external  gifts  given  to  us,  to  our  utmost  advantage  and  protit  ; 
 we  are  allowed  to  contrive  our  own  good  ;  he  that  is  wise,  is  wise  for  himself,  servants 
 among  men  who  study  their  own  interest,  and  convert  tiieir  master's  money  to  their  own 
 use,  do  abominably,  and  God  will  jdague  them  for  their  injustice  ;  but  believers  may,  nay, 
 ought  to  put  all  that  grace  they  have  into  exercise  to  tlieir  own  profit  here,  a  believer  is 
 and  to  their  own  eternal  advantage,  or  future  happiness;  and  all  that  thus  Jo,  are  ^i"'!,'!'!,,"'^  for 
 accounted  Ikithful  servants.  Nay,  and  in  this  thing  lies  the  difference  there  is  be-  iiilnseif. 
 tween  a  sincere  Christian  and  an  liypocrite,  the  one  trades  for  himself  that  he  may  be  hap- 
 py here  in  this  world  ;  tlie  other  only  eyes  the  glory  of  (jod,  and  liis  own  future  profit,  his 
 future  honour  and  happiness ;  a  foolish  man  he  is  that  chiefly  minds  his  present  good  ;  the 
 ober  a  wise  man,  he  seeks  his  own  future  well  being.  Brethren,  do  not  mistake  me, 
 while  we  seek  our  own  eternal  profit,  and  well  being,  we  bring  glory  to  God,  nay,  God 
 hath  no  honour  from  any  but  from  such  who  so  wisely  lay  out  their  Lord's  goods,  or  those 
 talents  he  hath  intrusted  them  with,  as  to  provide  for  their  future  estate,  for  by  this  means 
 we  do  what  God  commands,  and  answer  his  end  in  bestowing  spiritual  gifts  and  grace  upon 
 us,  "  They  are  given  for  every  man  to  profit  withal,"  1  Cor.  xii.  7  ;  and  by  bringing 
 forth  fruit  tlms  to  ourselves  for  ever,  God  is  glorified.  In  this  lay  the  wisdom  of  the  un- 
 just steward,  viz.,  in  providing  for  himself  for  the  future  time,  and  for  this  our  Lord 
 commended  him.  Now,  beloved,  if  he  is  counted  wise,  that  provides  for  an  after  time  liiat 
 is  uncertain,  and  at  most  not  a  moment  when  compared  to  eternity,  how  wise  are  they 
 wlio  take  care  to  live  everlastingly  in  glory,  possesseil  of  all  true  joys  and  deUghts  ! 
 
 1.  A  godly  man  ponders  well  all  future  dangers. 
 
 2.  All  future  safety  and  securitj-,  how  he  may  avoid  and  escape  the  one,  and  enjoy  the 
 other.  If  he  builds  not  with  wisduin,  he  foresees  the  danger  that  will  follow,  for  his  sou! 
 will  fail  into  hell. 
 
 Brethren,  if  tliere  was  no  greater  evil  than  earthly  or  temporal  evil,  nor  any  gi'eater 
 good  tiiaii  earthly  or  temporal  gooil ;  then  the  men  of  this  world  would  appear  to  all,  to 
 be  the  wisest  men,  and  the  godly  would  be  the  greatest  fools  of  all  men.  But  alas,  alas  ! 
 what  is  the  greatest  sorrow  or  torment  here  to  the  torments  of  hell  ?  Or  the  greatest  joy, 
 and  worldly  riches  and  glory,  to  the  glory  of  heaven  ? 
 
 3dly.  A  godly  mm  may  be  looked  upon  to  be  wise,  because  he  so  consults  He  is  a  wise 
 matters,  that  he  may  not  suffer  the  loss  of  all  his  labour  and  cost ;    such  who  sees  he  suf- 
 hear  Christ's  sayings  and  do  them  not,  that  do  not  believe  in  him,  nor  obey  fTowTy'""* 
 his  precepts  ;  though  they  may  make  a  visible  profession,  and  do  many  things,  building, 
 and  give  to  the  poor,  and  suffer  much  external  loss,  yet  all  their  labour,  pains,  and  costs, 
 and  future  hopes,  will  be  utterly  lost ;   but  a  true  Christian  is  so  wise  as  to  chise  savingly 
 with  Christ,  and  obey  his  precepts,  by  which  he  knows  his  labour  will  not  be  in  vain  in 
 the  Lord. 
 
 4.  A  godly  man  is  a  wise  man,  because  he  complies  with,  and  approves  of  that  a  wise  man 
 great  and  glorious  design,  and  purpose  of  God  in  Jesus  Christ ;  it  being  the  on  thrsamf 
 contrivance  of  his  infinile  wisdom,  this  way  only  lo  restore  and  save  lost  man  :  design  God 
 Now  seeing  a  true  Christian  accepteth  of  Christ  alone,  and  builds  upon  him  as  thrworid. '" 
 the  only  foundation,  it  shows  he  is  a  wise  man. 
 
 5.  Because  he  seeks  the  honour  of  his  blessed  Lord  and  Master,  and  there-   ,  ^j, 
 
 by  keeps  in  his  love  and  favour  ;  it  is  not  his  own  good  only,  but  Christ's  glory  chiefly  sceiis 
 which  he  seeks,  and  this  is  a  great  point  of  wisdom.  ''  Why  call  ye  me  Lord,  of  ch'lstl"" 
 Lord,  and  do  not  what  I  say  ?  It  is  not  every  one  that  saith  to  me.  Lord, 
 Lord,"  Luke.  vi.  46.  Is  be  a  wise  nian  that  bath  a  good  prince  to  be  his  master,  and  yet 
 never  regards  his  master's  interest  nor  honour,  nor  values  his  love  and  special  favour,  but 
 ratlier  doth  expose  his  pruice  to  great  reproach  and  shame  ;  now  a  godly  man  by  doing 
 what  Christ  says,  honours  him,  and  so  abides  in  his  love.  '"If  ye  keep  my  commandments, 
 ye  shall  abide  in  my  love,  even  as  I  have  kept  my  Father's  commamlnients,  and  abide  in 
 his  love,"  John  xv.  I'J.  A  father  commands  his  child  to  do  this  or  that  which  he  knows 
 will  be  for  his  own  good  ;  now,  if  he  doth  it  not,  as  the  child  suffers,  so  his  Father  liath 
 shame  and  contempt  cast  upon  him  thereby  also.  "  A  wise  son  makes  a  glad  father,  but  a 
 foolish  son  causeth  shame." 
 
73  THE   SIMILITUDE    OF   III  ARING   CHRIST's    SVYIXGS.  [eOOK    I. 
 
 "  A  son  lioiioiirctli  his  father,  ami  a  servnut  his  master,"  j\Ial.  i.  C  ;  tliat  is,  every  wise 
 ami  obedient  son  and  servant. 
 
 Gllilj".  Because  nothing  but  God,  and  an  interest  in  him,  and  the  eternal  enjoyment  of 
 this  God,  will  satisfy  his  soul  ;    if  God  bo  the  chief  good,  tlien  to  place  all  our 
 A  wise  man  ]|npe  and  happiness  in  him,  ami  to  enjoy  him,  must  needs  be  a  part  of  high- 
 riiicfi'st  est  wisdom.     "  He  that  keepeth  his  commandments,  dwellcth  in  God,  and 
 
 good.  QqJ  j^  i^ijji^"  1  John.  iii.  24,  This  man  hath  God  to  be  his  God  ;  0  what  man 
 
 is  wise,  save  this  man  only  ?      Others  have  the  shell,  but  this  man  hath  the  kernel  ; 
 others  have  the  cabinet,  and  that  contents  them,  but  this  man  hath  also  the  jewel. 
 He  is  a  wise       7thly.  Eecauso  these  men  are  the  declared  friends  of  Jesus  Christ,  and  only 
 raTchri't      favourites  of  heaven  ;    "  Ye  are  my  friends,  if  ye  do  whatsoever  I  command 
 sir  his  you,"  John.  xv.  14.    What  can  be  a  greater  part  of  wisdom  than  to  obtain  the 
 
 iricud.  favour  and  friendship  of  Jesus  Christ  ?     I  do  not  say,  by  doing  of  Christ  say- 
 
 ings, we  purchase  or  procure  Christ's  love  and  fi'iendship  :  no,  no,  his  favour  cannot  be 
 bought,  but  he  doth  freely  vouchsafe  this  blessing  to  his  chosen,  who  obey  his  word  :  it  is 
 hereby  we  are  assured  of  his  love  :  "  He  that  hath  my  commandments  and  keepeth  them, 
 he  it  is  that  loveth  me,  and  ho  that  loveth  me,  shall  be  beloved  of  my  Father."  A  mau 
 may  have  Christ's  commandments  iu  his  Bible,  and  in  his  head,  and  in  mouth,  and  in  the 
 notion  of  them  :  he  may  know  what  his  commands  be,  but  he  may  not  have  them  in  his 
 heart,  he  may  not  keep  them,  or  be  subject  to  them :  but  a  godly  man  loves  them,  ap- 
 proves them,  and  sincerely  keeps  them,  and  reaps  the  benefit  and  blessings  of  them,  ami 
 therefore  is  a  wise  man. 
 
 He  is  a  wise  8.  He  is  a  wise  man,  because  he  is  resolved  to  keep  a  good  conscience  :  bre- 
 k''""s  a'cood  tl"'fii,  conscience  is  a  tender  thing,  and  to  oft'end  it  is  a  piece  of  greatest  folly; 
 conscience,  it  is  for  a  man- to  arm  himself  to  murder  his  o\vn  soul,  or  kill  himself;  better 
 to  have  all  men  in  the  world  against  us,  and  to  reproach  us,  than  to  have  our  own 
 consciences  to  accuse  and  reproach  us.  Moreover,  nothing  more  fully  evinceth,  or  is 
 a  clearer  evidence  of  a  man's  integi-ity,  than  v.'lien  he  keepeth  a  conscience  void  of 
 offence  towards  God,  and  towai-ds  men:  hence  holy  Job  saith,  "My  integrity  I  hold 
 fast,  and  I  will  not  let  it  go  :  my  heart  shall  not  reproach  me  as  long  as  I  live." 
 That  man  certainly  is  an  hj-pocrite,  that  doth  not  impartially  all  the  commands  of 
 Christ,  according  to  his  light,  or  doth  not  whatsoever  he  says  :  universal  obedience  is  a 
 mighty  proof  of  sincerity.  "  Then  shall  I  not  be  ashamed,  when  I  have  respect  to  all  thy 
 commandments,"  I'sal.  cxix.  G.  An  hypocrite  will  do  some  things,  but  he  faulters  and 
 declines  to  do  every  thing,  which  he  is  convinced  to  be  his  duty :  "  Now  I  know  that 
 thou  fearest  me,"  (ien.  xxii.  10.  Why  so?  because  he  did  not  refuse  to  obey  God  in  the  hard- 
 est and  most  difficult  thing,  even  in  oft'ering  up  his  son  Isaac,  whom  he  so  dearly  loved. 
 True  wisdom  Dlhly.  A  godly  man  who  keeps  Christ's  sayings,  is  a  wise  man,  because  he 
 frommJoui-  <^eparts  from  iniquity:  "The  fear  of  the  Lord  is  the  beginning  of  wisdom  :  and 
 ty.  '  to  depart  from  evil,  that  is  understanding,"  Job  xxviii.  28.  Now  to  keep  Christ's 
 sayings,  is  to  depart  from  evil :  "  For  obedience  is  better  than  sacrifice,  and  to  hearken 
 than  the  fat  of  lambs  :  But  rebellion  is  as  the  sin  of  witchcraft,  and  stubbornness  as  ini- 
 quity and  idolatry,"  1  Sam.  xv.  22,  2;i 
 
 Certainly,  if  it  be  the  greatest  folly  to  disobey  God's  precepts,  it  ranst  be  gi-eat  wisdom, 
 sincerely,  and  from  right  principles  to  keep  them.  "  Jly  son,  forget  not  my  law,  but  let 
 thine  heart  keep  my  commandments:  for  length  of  days,  and  long  life,  and  peace  shall  tliey 
 add  to  thee,"  Prov.  iii.  1,  2,  3.  This  is  the  way  of  peace  here,  and  of  eternal  peace 
 and  honour  hereafter  :  "  Keep  therefore,  and  do  them,  for  this  is  your  wisdom  and  your 
 understanding,"  I'eut.  iv.  6. 
 
 And  as  they  who  keep  Christ's  word,  are  wise,  so  such  that  keep  them  not,  are  fools. 
 "  They  have  rejected  the  word  of  the  Lord,  and  what  wisdom  is  in  them  ?"  Jer.  viii.  9. 
 They    only  He  is  a  wise  man,  because   he    is  wise  unto  salvation  ;     all   others 
 
 "re ^vi3e"'t''  ^'""^  '^'^'y  ^'^^  '^°  S^*"  ^^'^  world,  in  heaping  up  earthly  riches  ;  such  things  that 
 salvation,  are  uncertain,  and  which  cannot  profit  in  the  day  of  wrath;  they  do  but  load 
 themselves  with  thick  clay,  and  weary  themselves  for  very  vanity  :  but  a  godly  man 
 is  not  satisfied  with  earthly  riches,  earthly  honours  !  nd  pleasures,  hut  he  is  for  the 
 riches  and  glory  of  heaven  :  it  is  a  crown  of  glory  that  is  in  his  eye,  nothing  but  God 
 himself  will  satisfy  him.  This  man,  brethren,  is  under  a  clear  promise  of  eternal  hfe  : 
 I  mean,  he  that  obeys  Christ  and  keepeth  his  sayings. 
 
 "  And  being  made  perfect,  he  became  the  Autlior  of  eternal  salvation  unto  all  that 
 obey  him,"  Heb.  v.  9.     These  persons  have  a  declared  right  to  future  glory  which  Christ 
 
SERM.   X7II.]  Till:    SIMILITUDE   OF   IIEARING    CI!1  IST'S    SAYINGS.  79 
 
 l)atli  purcliasotl,  anil  tl  .it  God  hath  promised.  "  rU^sfPil  arc  ihey  tliat  dn  his  coui- 
 maiidmonts,  tiiat  thoy  may  have  right  to  tlio  troc  ot  life,  and  may  cuter  in  tliniu'^h 
 tiio  tjates  into  Iho  city,"  liev.  xxii.  14.  Even  into  that  city  is  so  glorious,  tiic  fuiuuUi- 
 tions  of  whicli  are  laid  with  precious  stones,  and  the  city  pure  gold. 
 
 A  r  P  L  I  C  A  T  I  0  X. 
 
 I.  If  thcso  things  bo  so,  \vc  infer,  tliat  all  wicked  men,  thongli  never  so  wise  with 
 the  wisdom  of  this  world,  are  the  worst  of  fools.  Ungodly  men  think  the  saints  are 
 guilty  of  fully  in  contemning  all  earthly  riches,  honours,  and  pleasures,  for  Christ's  sake. 
 Ihit  the  saints  of  God  know  all  carnal  and  graceless  jierson;  are  fools,  Christ  called 
 the  covetous  rich  man  a  fool.  "  Thou  fool,  this  night  thy  snul  shall  he  required  of  then, 
 then  whose  shall  those  things  be  which  thou  hast  provided  ?''  But  raoru  as  touching 
 their  fully,  when  I  came  to   speak  to  the  next  verse. 
 
 II.  Be  exhorted,  to  enquire  what  the  commands  or  sayings  of  Jesus  Christ  are? 
 Now  understand  they  are  of  two  sorts. 
 
 1.  Precepts  that  are  purely  moral,  which  contain  our  duty  to  God,  and  our  duty  to 
 man. 
 
 2.  Such  precepts  that  are  merely  positive,  and  thope  also  are  of  two  sorts. 
 
 First,  Such  that  are  essential  to  salvation,  as  faith  in  Christ ;  this  is  one  of  Christ's  com- 
 nuuuls. 
 
 2.  Repentance,  self-denial,  taking  up  our  cross,  nnd  following  him,  aud  leading  of  a  holy 
 and  godly  life,  prayer,  &c. 
 
 3.  Duties  of  charity,  and  acts  of  bounty,  and  all  other  divine  graces,  though  they  are 
 Christ's  gift,  yet  he  hath  enjoined  us  to  labour  after  them,  and  to  strive  to  increase  and 
 abound  in  them. 
 
 Secondly,  There  are  also  precepts  that  appertain  to  the  worship  of  God,  and  the  dis- 
 ci|)line  of  the  church,  as  preaching  and  hearing  the  word  of  God,  and  the  holy  ordiiiances 
 of  the  Gos[)el,  as  baptism  and  the  Lord's  Supper,  and  church-fellowship  ;  and  there  are  also 
 some  sayings  of  Christ  that  appertain  to  the  disciplining  of  the  church,  which  are  men- 
 tioned in  ]\Iatt.  xxviii.  All  whicli  sayings  and  holy  precepts,  all  true  Christians  should 
 with  great  care  and  faithfulness,  observe  and  keep. 
 
 c  A  u  T  I  0  \. 
 
 Lot  sinners  know  it  behoveth  them  to  see  they  rest  not  satisfied  in  their  obedience 
 thinking  by  that  way  to  obtain  the  love  and  favour  of  God ;  for  no  obedience  Caution  3. 
 can  make  your  state  good :   I  mean,  you  should  mt  think  that  any  obedience,  either 
 to  moral  or  positive  precepts,  while  you  abide  unbelievers,  will,  or  can  profit  you  anything. 
 
 Your  first  business  is  to  labour  after  true  faith,  to  believe  in  Jesus  Christ,  and  obtain 
 union  with  him  ;  your  persons  must  be  lirst  accepted,  before  any  duty  of  obedience  can  be 
 accepted.  All  works  of  obedience  before  faith  aud  regeneration,  jdeaso  not  God,  nor 
 profit  the  creature;  you  must  first  come  to  Christ,  (as  his  sayings  direct  you,)  and  then 
 "  take  his  yoke  upon  you,  aud  learn  of  him,"  Matt.  xi.  26,  2O.  The  tree  must  be  first 
 made  good,  before  the  fruit  cau  be  good.  "  Au  evil  tree  cannot  bring  forth  good  fruit," 
 Luke  vi.  43. 
 
 God  had  first  a  respect  to  Abel,  aud  then  to  his  offering :  obedience  follows  true  faith,  as 
 the  fruit  of  it. 
 
 REPROOF. 
 
 This  may  also  serve  to  reprove  all  those  Christians,  that  content  themselves  in  doing  some 
 of  Christ's  sayings,  and  never  enquire  after  all  things,  whatsoever  he  hath  commanded  them. 
 
 2.  Also  it  may  reprehend  such,  who,  when  convinced  of  a  duty  or  ordinance,  yet  delay 
 to  obey  Jesus  Christ  in  it.  "  I  made  haste  and  delayed  not  to  keep  thy  precepts  ;"  "  Arise 
 (saith  Ananias  to  Paul)  and  be  baptized,  why  tarriest  thou?"  It  may  call  into  question 
 the  truth  of  your  grace  and  sincerity,  when  you  are  convinced  of  an  ordinance,  and 
 you  delay  or  refuse  to  yield  obedience  unto  Christ  in  it ;  you  may  fear  that  your  house  will 
 not  stand  the  winds  of  Satan's  temptation,  nor  the  floods  of  persecution,  if  you  do  not  all 
 the  sayings  of  Jesus  Christ. 
 
 This  also  may  yield  much  comfort  to  sincere  Christians,  and  be  an  evidence  of  their  up- 
 rightness, when  they  are  universal  in  their  obedience  to  Christ.  He  that  says  he  loveth 
 God,  and  keepeth  not  his  commandments,  is  a  liar.     "  By  this  we  kuow,  that  ■yve  love  the 
 
so  thf;  snni.iTuriF.  of  hkakino  purist's  SAYiyns.  [BorvK  i. 
 
 cliiklren  of  God,  wlien  we  love  rmil  an.l  keep  his  coinni:ui:l:iir'iits :  this  is  love,  tliat  we  keep 
 his  commandments,  and  his  conniiiiiidisients  are  not  grievous."  1  John  v.  2,  3.  David,  by 
 this  means,  came  to  have  an  evidence  of  his  sincerity.  "  Then  sliall  I  not  be  asjiaraed, 
 ■when  I  have  respect  to  all  thy  commandments." 
 
 2.  This  ten<ls  to  show  that  your  love  is  true  love,  and  your  faith  is  true  faith.  Satan 
 may  get  strong  advantages  against  such  persons  who  are  partial  in  their  obedience  to  Jesus 
 Christ ;  such  do,  as  it  were,  put  a  sword  into  their  enemy's  hand. 
 
 3.  Hereby  also  you  come  umler  the  clear  promise  of  eternal  life,  and  have  grounds  to 
 hope  you  shall  stand,  "when  the  winds  blow,  and  the  floods  come  and  beat  against  your 
 house."     But  sc  much  at  this  time. 
 
 SERMON    XIV. 
 
 Tlierefore,    whosoever  heareth  these  sayings    of   mine,  and  doeth  *them,   I  tvill  liken  him 
 to  a  wise  man  that  built  his  house  upon  a  rock,  &c. — Matt.  vii.  2i,  25. 
 
 Sermon  3.         Doct.  1.    Every  godly  man  is  a  wise  man,  and  a  wise  builder, 
 preached  i'n      I.     I  have  showu  j'ou  why  he  is  called  a  wise  man. 
 Jui7. 1693.        J  gj^^jj  proceed  to  the  ne.xt  thing. 
 
 II.     Show  you  wherein  his  wisdom  doth  consist. 
 
 I  have  done  with  the  first,  and  shall  speak  to  the  second  head,  viz.,  show  wherein  his 
 wisdom  doth  consist. 
 
 1.  A  godly  man's  wisdom  doth  consist  in  his  thonghtfulness  of  his  soul. 
 coiis1™th°i'u       Should  a  man  have  treasure  of  great  value  committed  to  his  trust,  and 
 the  care   of  he  take  no  care  of  it,  or  not  regard  what  becomes  of  it ;  would  not  all  say  such 
 a  one  is  a  fool  or  a  mad-man,  especially  if  lost,  the  loss  would  be  his  own,  it 
 would  wholly  fall  upon  himself. 
 
 Now  the  soul  of  man  is  of  great  worth,  yea,  of  an  inconceivable  value  ;  and  every  man 
 hath  this  precious  soul  committed  to  his  charge.  And  that  the  soul  is  of  great  worth  or 
 value,  see  what  our  blessed  Saviour  saith,  "  What  is  a  man  profited  if  he  gain  the  whole 
 world,  and  lose  his  own  soul,"  Matt.  x\-i.  20.  It  appears  that  it  is  such  treasure,  such  a 
 jewel,  that  it  is  more  worth  than  all  the  world.  Should  a  man,  to  get  the  world,  lose  his 
 life,  what  would  his  profit  he?  Much  more,  should  he  lose  his  body  and  soul  too,  or  lose 
 his  natural  life  here,  his  everlasting  hfe  hereafter.  Such  certainly  would  be  looked  upon 
 by  all  to  be  fools,  but  wicked  men  are  far  greater  fools,  because  they  lose  their  souls  for 
 less  than  the  ten  thousandth  part  of  the  world ;  perhaps  for  the  gain  of  one  shilling,  nay, 
 may  be  of  a  groat ;  for  what  do  they  less  who  are  unjust  in  their  dealings ;  and  for  a 
 very  small  matter  of  gain,  will  cheat  and  wrong  their  neighbour.  Nay,  for  tlie  sake  of 
 some  base  and  filthy  lusts  that  perhaps  tend  to  ruin  the  body  as  well  as  the  soul,  do  ex- 
 pose both  to  eternal  flames. 
 
 l!ut  further,  to  demonstrate  the  great  worth  and  preciousuess  of  the  soul,  consider 
 these  things  following. 
 
 Theprecious.  ^-  "^^'^  ^°"^  ^''''•'  originally  made  in  the  image  of  God  ;  it  was  made  capable 
 ness  of  the  to  bear  an  impression  of  the  divine  and  holy  image  of  the  blessed  God ;  in 
 ^°"  ■  which  consisteth  the  nature  and  substance  of  it,  for  the  soul  bears  some  like- 
 
 ness or  resemblance  of  God,  being  spiritual,  invisible,  imniortal,  &c. 
 
 II.  In  its  powers  and  faculties,  being  endowed  with  reason  of  understanding,  and  free- 
 dom of  choice,  as  it  came  out  of  God's  hands. 
 
 III.  In  respect  of  these  singular  endowments,  wherewith  God  hath  adorned  it,  as 
 knowledge,  righteousness,  and  true  holiness,  1  Cor.  i.  30,  Eph.  iv.  24,  in  which  chiefly,  the 
 apostle  shows  the  imagi-  of  God  consisteth  ;  and  though  that  imiiression  of  God's  image  was 
 lost,  marred,  and  spoiled  by  sin,  or  defaced  by  the  fall,  yet  it  is  capable  by  the  work  and 
 operations  of  the  Spirit,  to  receive  a  second  and  new  impression  of  the  same  image  a^ain. 
 
 2.  The  soul  is  capable  of  divine  contemplation  on  God,  and  on  the  works  of  God.  "My 
 spirit  made  diligent  search,"  Psal.  Ixxvii.  6,  saith  David.  Again  he  saith,  "  I  am  fearfully 
 and  wonderfully  made,  and  that  my  soul  knoweth  right  well,"  Psal.  cxxxis.  14,  The  soul 
 can  find  out  the  glory  and  greatness,  infinite  power,  and  wisdom,  of  the  blessed  Creator ; 
 
SKCM.    XIV.]  THF    SIMILIIODE    OF    nilAniNG    CIIRIST'S    SAYINGS.  81 
 
 by  searching  into,  and  contemplating  on  the  rareness,  greatness,  and  wonder fuhiess  of  his 
 works,  and  operations  of  his  hands ;  which  no  other  creature  on  earth  is  able,  or  capable  to 
 do  :  and  this  is  only  from  the  excellency  of  the  nature  and  faculties  of  the  soul. 
 
 3.  The  soul  is  capable  of  divine  union  with  God.  "  He  that  is  joined  to  the  Lord  is  one 
 spirit,"  1  Cor.  vi.  17.  The  soul  is  not  essentially,  but  mystically  one  with  Christ ;  our 
 spirit  is  united  to  Christ,  and  by  virtue  of  this  union  of  the  soul,  the  body  is  brouglit  into 
 the  same  union  also,  for  the  body  and  soul,  jointly  considered,  is  the  member  of  Clirist. 
 And  from  hence  Paul  takes  his  argument,  to  deter  the  saints  from  the  sin  of  uucleanness; 
 but  were  it  not  from  the  e.xcellent  nature  of  the  soul,  man  could  not  have  partaken  of  this 
 high  and  glorious  privilege. 
 
 4.  The  soul  is  capable  of  divine  inspiration.  In  this  the  glory  of  man  excels  all  other 
 creatures  on  earth.  "  There  is  a  spirit  in  man,  and  the  inspiration  of  the  Almighty  giveth 
 him  understanding,"  Job  xxxii.  8.  No  doubt  the  text  refers  to  the  reasonable  soul,  or 
 those  vessels  in  which  natural  reason  hath  its  seat  and  exercise,  as  a  worthy 
 
 divine  notes,  "  Surely  there  is  a  spirit  in  man,"  an  excellent  soul  in  man  that  is  cap^32°3!°''' 
 eajmble,  when  God  pleaseth  to  breathe  upon  it,  to  receive  spiritual  life  and  hght, 
 and  high  discoveries  or  inspirations  of  the  Almighty.     Jlan's  soul  is  like  a  glorious  house 
 that  requires  suitable  furniture.     The  soul  of  man  I  may  compare  to  the  moon,  it  is  a  light 
 capable  to  shine  gloriously,  when  the  Sun  of  Righteousness  shines  upon  it. 
 
 There  is  a  light  of  acceptation.  Such  a  light  is  the  spirit  of  man  ;  and  there  is  a  light 
 of  information  :  such  a  light  is  Chi'ist,  or  the  Spirit  of  Christ. 
 
 5.  The  price  that  bought  or  redeemed  the  soul,  shows  the  great  worth  and  ^  „^^i 
 value  of  it.     God  the  Father  gave  his  own  begotten  Son  to  ransom  our  souls  price  paid 
 from  sin,  wrath,  and  hell.     Jesus  Christ  gave  himself,  poured  forth  his  own  pre-  the'sour.'" 
 cious  blood  to  redeem  the  soul.     "  We  were  not  redeemed  with  corruptible 
 
 things,  as  silver  and  gold  from  a  vain  conversation ;  but  with  the  precious  blood  of  Christ, 
 as  of  a  Lamb  without  sjwt,"  1  Pet.  i.  18,  19. 
 
 6.  Moreover,  the  food  the  soul  liveth  upon,  which  is  the  flesh  and  blood  of  Jesus 
 Christ,  shows  the  natui'e  and  worth  of  it ;  as  also  the  clothes  that  God  puts  upon  Te  so  ui 
 
 it,  or  that  one  glorious  robe,  namely  the  perfect  righteousness  of  Christ,  which  spj^-ituUi 
 is  of  infinite  worth,  together  with  those  rich  ornaments  with  which  God  adorns  *'"»''• 
 it,  sets  out  the  excellencies  of  it,  which  are  the  graces  of  the  Holy  Spirit,  they  is  precious, 
 being  all  in  the  sight  of  God,  of  great  price. 
 
 7.  The  communion  it  is  capable  of  enjoj-ing  with  God,  even  with  the  Father  and  his 
 Son  Jesus  Christ,  demonstrates  its  transcendant  excellency  ;  "  Truly  our  fellowship  is  with 
 the  Father,  and  with  his  Son  Jesus  Christ,"  1  John  i.  3  ;  and  that  unwearied  endeavou  r 
 of  Satan  to  destroy  it,  and  that  continual  care  of  God  to  preserve,  keep,  and  defend  it, 
 shows  the  value  of  it ;  moreover,  it  appears,  in  that  all  wise  men  ever  preferred  the  worth 
 of  their  souls  above  all  thmgs  on  earth ;  these  things  to  show  the  soul,  it  is  a  very 
 precious  jewel. 
 
 tithly  and  lastly,  its  immortality  mightly  evinceth  this  great  truth  ;  the  soul  The  soul 
 is  precious,  it  cannot  die,  nor  be  annihilated.  i^uumoita  . 
 
 Secondly,  The  wisdom  of  a  behever,  or  of  a  godly  man,  consisteth  in  his  care  to  pro- 
 vide a  house,  or  in  building  a  house  for  his  precious  soul. 
 
 Some  will  provide  a  house  for  this  son,  and  that  daughter,  and  every  one  takes  ^  ,vise  imm 
 care  to  get  a  house  to  put  their  heads  in  ;  but  oh  !  how  few  are  there  who  have  bjiiids  a  bouse 
 so  much  wisdom  as  to  provide  a  house  to  shelter,  secure,  and  preserve  their 
 precious  and  immortal  souls !  Now  a  good  man  doth  not  only  provide  a  house  for  his  soul, 
 but  also  a  firm  house  while,  it  is  in  the  body,  and  also  when  it  leaves  this  body.  "  For  we 
 know  that  if  our  earthly  house  of  tliis  tabernacle  were  dissolved  ;  we  have  a  house  not  made 
 with  hands,  eternal  in  the  heavens,"  2  Cor.  v.  1.  The  soul  is  the  iuhabiter,  and  the  body 
 is  here  called  a  habitation  or  a  tabernacle,  which  will  soon  be  dissolved.  But  such  is  the 
 care  and  wisdom  of  every  true  Christian,  that  he  sees  to  provide  a  better  house  for  his  soul 
 at  death ;  that  his  soul  may  not  then  be  naked,  or  with(jut  a  dwelling-place.  "In  my  Fa- 
 ther's house  are  many  mansions,"  John  xiv.  2,  saith  our  Saviour.  Many  stately  dwelling- 
 places,  of  which  "  the  spirits  of  just  men  made  perfect,"  are  now  possessed.  Wicked  men 
 are  such  fools,  that  they  build  houses  for  the  body  only,  none  for  their  souls,  and  they  are 
 such  houses  that  are  of  short  duration,  in  which  they  know  not  they  shall  dwell  one  day ; 
 but  a  godly  man  is  so  wise  as  to  build  an  house  that  will  stand  for  ever.  The  souls  of  un- 
 believers, at  death,  shall  be  turned  out  of  their  bodies  naked,  or  have  no  safe  dwelling-place 
 to  go  unto ;  and  since  they  provide  for  their  souls  no  house,  God  m  his  wrath  hath  pro- 
 
82  THE    SIMILITUDE   OF   HEAEING    CHEIST's    SAYINGS.  [l^OOK   I- 
 
 viiled  a  ilwelling  for  all  such,  a  bouse  indeed  that  they  will  not  like.     It  will  be  an  uneasy 
 and  troublesome  habitation.     "  Who  among  us  shall  dwell  with  devouring  fire  ?     A\'ho 
 amoug  us  shall  dwell  with  everlasting  fire?"  Isa.  xxxiii.  14. 
 A  wise  ni.     A  godly  niau's  wisdom  consisteth  in  building  his  house  upon  a  good 
 
 bSilds  on  a     ^"'^  ^^^"^  foundation. 
 
 firm  founda-  A  foolish  peison  either  builds  his  house  on  the  sand,  on  a  false  foundation, 
 a  v?ise"chrL  ""^  ®'^^  without  a  foundation.  "  He  that  heareth  these  sayings  of  mine  and 
 tian,  doeth  them  not,  is  like  a  man,  that  without  a  foundation,  built  au  house  upon 
 
 the  earth,"  Luke  vi.  49. 
 
 1.  Brethren,  some  persons  build  their  house  or  hope  of  heaven  upon  God's  outward 
 Some  build  favours  or  external  blessings,  which  he  is  pleased  to  bestow  upon  them ;  as 
 Gmrs'iavour  "'^l'^^'  bonours,  and  earthly  prosperity.  They  conclude  from  hence,  they  are 
 on  external  in  a  good  condition,  and  that  God  loves  them  ;  and  since  he  gives  them  such  a 
 essmgs.  large  portion  of  earthly  blessings,  he  will  not  deny  them  the  blessings  of  heaven. 
 But,  alas,  they  mistake !  Some  men  will  be  rich,  they  value  earthly  riches  above  a  portion 
 in  God,  or  an  interest  in  Jesus  Christ.  Therefore  God,  in  wrath  and  judgment,  may  give 
 them  the  desire  of  their  hearts,  and,  like  an  oft'ended  and  displeased  father,  (who  cuts  off 
 his  disobedient  children  by  his  last  will  and  testament  with  a  shilling,  or  some  small  matter) 
 so  God,  I  say,  may  cut  off  these  with  a  portion  only  in  this  life,  therefore  our  Lord  pro- 
 nounces a  woe  to  this  sort  of  people.  "  Woe  unto  you  that  are  rich,  for  ye  have  received 
 your  consolation,"  Luke  vi.  24.  Not  because  they  were  rich,  but  because  they  desired  no 
 better  riches  ;  they  prized  earthly  riches  as  their  portion,  and  chiefest  good.  Was  not  the 
 rich  glutton  blessed  with  abundance  of  the  good  things  of  this  world  ?  Yet  when  he  died, 
 he  went  to  hell  for  all  that,  Luke  xvi.  19.  Is  it  an  argument  that  the  great  Turk  is  in 
 the  special  favour  of  God,  and  many  other  proud  tyrants,  because  they  have  so  great  a  por- 
 tion of  earthly  riches  and  honours  bestowed  upon  them  ? 
 
 Some  build  ^^^Y-  I  told  you  the  last  day,  that  some  build  their  hopes  of  heaven  on  ex- 
 on  birth-  ternal  birth-privileges,  because  they  are  the  children  of  godly  parents,  thus  the 
 privilege,  jg^.g  jj^jjj^  .,  -yyg  jj^^g  Abraham  to  our  Father,"  Matt,  xxxix.  10.  When 
 our  Saviour  endeavoured,  by  his  doctrine,  to  bring  them  to  believe  in  him  :  they  answered 
 "  We  be  Abraham's  seed,  and  were  never  in  bondage  to  any  man,  how  sayest  thou  ye 
 shall  be  made  free  ?"  John  viii.  33.  What  doth  this  privilege  signify  ?  "  The  children  of 
 the  flesh,  these  are  not  the  children  of  God,"  Eom.  ix.  8.  All  are  born  children  of  wrath  by 
 nature.  We  read  of  one  of  Abraham's  seed,  according  to  the  flesh,  crying  out  in  hell,  as 
 he  said,  "  Father  Abraham,  have  mercy  on  me,  and  send  Lazarus  that  he  may  dip  the  tip 
 of  his  finger  in  water,  and  cool  my  tongue,  for  I  am  tormented  in  this  flame,"  Luke  xvi.  2. 
 Some  build  3.     Some  people  build  their  hopes  of  heaven  on  morality,  or  principles  of 
 
 justlceor™  common  justice  and  civil  honesty ;  doing  to  all  men  as  they  would  be  done 
 morality.  unto,  which  Christianity  teacheth  all  to  do  ;  but  if  this  could  save  the  soul 
 from  wrath  and  hell,  Christ  is  dead  in  vain,  and  faith  utterly  made  void.  But  the  truth 
 is,  we  have  such  teachers  in  these  days,  that  strive  to  subvert  the  gospel,  and  establish 
 the  old  pagan  religion,  contemning  the  mysteries  of  the  cross  of  Christ,  and  justification 
 by  his  imputed  righteousness. 
 
 Some  build  4  Others  build  on  their  learning,  and  on  learned  men,  hke  them,  who, 
 men.  of  old,  said,  "  Have  any  of  the  rulers  or  the  Pharisees  believed  on  him  ?  but 
 
 this  people  who  know  not  the  law  are  cursed,"  John  vii.  4S,  49.  Is  it  a  good  argu- 
 ment that  popery  is  true  Christianity,  because  Bellarmin  was,  and  many  papists  and 
 Jesuits  are,  learned  men ;  evident  it  is,  the  "  World  by  wisdom  knew  not  God,"  1  Cor. 
 i.  21,  that  is,  by  their  own  wisdom,  by  all  their  human  arts  and  sciences  ;  nor  "  are 
 many  wise  men  after  the  flesh  called,"  1  Cor.  i.  2G. 
 
 .Some  build  5.  Some  build  on  their  church,  they  believe  as  the  church  believes  ;  thus 
 church!"  the  papists,  and  too  many  common  Protestants  at  this  day  ;  as  if  the  church 
 was  the  only  rule,  and  not  God's  word  ;  and  as  if  we  were  to  try  the  word  of  God 
 by  the  doctrme  of  the  church,  and  not  the  doctruie  of  the  church  by  the  worJ  of 
 God. 
 
 Some  build  6.  Others  buUd  their  house  or  hope  of  heaven  on  their  own  inherent  graces, 
 graces"^""'  holiness,  and  righteousness,  with  Christ's  merits,  that  is  to  say,  their  inherent 
 righteousness  is  part  of  the  matter  of  then-  justification  before  God  ;  Christ  having,  by  his 
 merits,  purchased  such  a  mild  law  of  grace  (and  by  his  obedience,  removed  the  rigid  and 
 severe  law  of  perfect  righteousness)  that  our  faith  and  sincere  obedience  is  the  material 
 (!ause  of  our  justification  ;  which  dangerous  error  I  have  lately  detected  when  I  was  upon 
 Eom.  iv   5. 
 
SF.RM.  XIV.]  TIIF.    SnnLITUDE    OF    nFAHlNG    CIITilST's    SAYINGS.  83 
 
 7.     Some  builJ  tlioir  hope  on  their  duties  :  they  hear  sermons,  read  GoiVs  snnie  build 
 ■word,  pray  often,  both  in  their  closets  and  famihes,  and  are  very  charitable  to  on'^thel?"''* 
 the  poor ;  this  is  good,  but  it  is  a  bad  foundation  to  build  our  house  or  hope  of  duties. 
 heaven  upon.     Brethren,  our  duties  ouglit  to  be  performed  from  right  principles,  and  to  a 
 right  end  :     0  !  say  some,  if  that  man  that  is  so  just,  so  holy,  so  charitable,  do  not  go  to 
 heaven.  Lord,  have  mercy  upon  us :  though  they  know  not  what  his  faith  is,  liis  principles 
 are,  or  what  his  aims  or  ends  be.    Some  of  the  Jews  and  Pharisees  were  very  devout  per- 
 sons, as  Paul  before  converted,  yet  they  stumbled  at  that  stumbling-stone,  "  they  being 
 ignorant  of  God's  righteousness;"  Rom.  X.   3,   by  that  means  perished  for  ever.     I  have 
 mentioned  all  these,  to  show  they  are  but  foolish  buihlers. 
 
 But  a  true  believer,  he  lays  a  better  foundation  ;  he  builds  on  a  rock,  his  wisdom  appears 
 in  that :  "  he  builds  on  that  foundation  with  God  hath  laid  in  Sion,"  Isa.  xxvii.  16.  "  And 
 other  foundation  can  no  man  lay  than  that  which  is  laid,  which  is  Jesus  Christ,"  1  Cor.  iii. 
 11.  He  builds  only  upon  Christ,  wholly  upon  Christ,  or  on  Christ,  and  nothing  else  ;  he 
 doth  not  mix  his  own  works  with  Christ's  merits,  nor  his  own  inherent  hohuess,  and  sincere 
 obedience,  with  the  complete  and  perfect  righteousness  of  Jesus  Christ,  and  in  this  his  wis- 
 dom Cometh. 
 
 IV.  The  wisdom  of  a  true  Christian  consisteth  in  digging  deep  :  (I  hinted  at  this  in 
 the  explanation]  but  I  shall  now  speak  more  fully  to  it,  you  know  the  allusion ;  if  it  be 
 a  great  and  famous  building,  some  magnificent  fabric  whicli  a  man  designs  to  build,  he 
 will  dig  deep  to  lay  a  firm  and  sure  foundation,  he  digs  until  he  comes  to  a  rock,  or  sound 
 bottom :  now  it  is  a  great  and  glorious  fabric  that  a  Christian  is  to  build,  a  building  that 
 is  to  stand  for  ever,  and  endure  all  storms  and  assaults  of  Satan,  and  all  other  enemies  of 
 the  soul.  Besides,  pardon  of  sin,  justification,  and  eternal  life,  are  great  things  ;  and  the 
 soul  being  so  excellent,  so  precious,  the  house  that  is  to  be  built  for  it,  ought  to  bear  some 
 proportion  unto  it  ;  also  Jesus  Christ  the  prince  of  kings  of  the  earth,  designs  to  dwell 
 with  the  soul,  so  that  it  may  be  truly  said  to  be  a  house  for  the  great  king ;  therefore, 
 on  all  these  respects,  it  behoveth  us  so  dig  deep,  aud  to  lay  a  safe  and  sure  foun- 
 dation. 
 
 Quest.  What  doth  this  digging  deep,  denote,  or  into  what  may  the  soul  be  said 
 to  dig? 
 
 Ansvv.     1.     I  answer,  the  soul  of  a  believer  digs  deep  into  the  nature  of  w'hat  dig- 
 God,  to  find  out  what  righteousness  will  comport  and  suit  with  the  righteous-  dotii  denote, 
 ness  and  infinite  holiness  of  God. 
 
 1.  He  digs  and  searches  into  the  divine  nature  and  perfections  of  God,  or  consults  his 
 attributes,  to  see  whether  God  forgives  sin,  as  a  pure  or  mere  act  of  his  sovereign  mercy, 
 without  a  satisfaction  to  his  ofi'ended  justice,  or  not. 
 
 2.  Whether  it  is  consistent  with  the  gloiy  of  his  infinite  wisdom,  in  the  salvation  of  sin- 
 ners, to  raise  the  honour  of  one  of  his  glorious  attributes,  to  darken  or  eclipse  the  glory  of 
 others ;  and  they  find  out  by  searching  or  digging,  that  God  cannot,  will  not  impeach  the 
 attribute  of  his  justice,  to  magnify  the  attribute  of  his  mercy.  Justice  is  a  property  of  his 
 nature,  or  of  the  divine  essence,  as  well  as  mercy. 
 
 3.  He  finds  out  by  digging,  or  by  diligent  search,  that  no  righteousness  can  comport  with 
 God's  infinite  holiness,  to  the  justification  of  a  sinner,  but  that  which  is  perfect,  or  a  sinless 
 righteousness  ;  and  this  leads  him  to  budd  on  the  righteousness  of  Jesus  Christ  alone.  That 
 is  to  say,  he  finds  out  that  a  man  must  either  be  in  himself,  naturally  and  inherently,  and 
 absolutely  perfect,  without  sin,  or  else  have  the  perfect  and  sinless  righteousness  of  Christ 
 imputed  to  him,  if  ever  he  be  justified  at  God's  bar. 
 
 4.  He  finds  that  a  sinner  is  made  righteous,  accounted  righteous,  declared  and  ])ro- 
 nounced  righteous  in  the  righteousness  of  another,  (that  is,  in  the  righteousness  of  Christ) 
 and  tiiat  this  only  comports  with  the  wisdom,  holiness,  and  justice  of  God. 
 
 2ndly.  He  digs  deep  into  the  nature  and  tenour  of  the  holy  law  of  God  ;  and  he  finds 
 that  in  point  of  justification,  the  law  doth  require  a  perfect  righteousness,  it  being  a  written 
 impression  of  God's  holy  nature ;  and  denounceth  wrath,  death,  and  the  curse  u])on'aU 
 and  every  particular  soul  "  that  contmueth  not  in  all  things  that  are  therein  written,  to 
 do  them,"  Gal.  iii.  10. 
 
 Hence  he  finds  that  the  law  must  be  perfectly  kept,  and  a  full  satisfaction  must  be 
 made  for  the  breach  of  it  by  man,  or  by  his  surety  ;  and  this  leads  liim  to  Christ,  and 
 wholly  to  build  upon  him.  Since  no  man  can  either  answer  the  precepts  thereof,  in  point 
 of  perfect  righteousness,  nor  make  an  atonement  for  the  breach  thereof ;  thus  "  by  tlie 
 deeds  or  works  of  the  law,  no  flesh  can  be  justified  in  the  sight  of  God." 
 
 G  2 
 
84  THK    SIMILITUDE    OF    nEARINQ    CHRIST's    SAYINGS.  [bOOK    I- 
 
 He  dig!  into  3Jly.  He  (ligs  deep  into  the  mysteries  of  God's  eternal  purpose,  design,  and 
 and  purpose  Council  of  saving  lost  man  by  Jesus  Christ ;  that  man  might  be  utterly  abased, 
 of  God.  and  God,  in  a  way  of  free  and  sovereign  gi-ace,  might  be  exalted  :  "Who  hath 
 
 saved  us,  and  called  us  with  a  holy  calling,  not  according  to  our  works ;  but  according  to 
 his  own  purpose  and  gi-ace,  which  was  given  us  in  Christ  Jesus  before  the  world  began." 
 "  By  grace  ye  are  saved,  through  faith,"  &c,,  2  Tim.  i.  9,  Eph.  ii.  8.  And  lest  man,  in  any 
 respect,  should  boast  or  ascribe  any  part  of  salvation  to  his  own  power,  or  to  the  will  of 
 the  creature,  the  apostle  adds  (though  we  cannot  have  actual  interest  in  Christ,  and  sal- 
 vation by  Christ  without  faith)  that  "  Faith  is  not  of  ourselves,"  nor  the  fruit  or  product 
 of  our  natural  power,  but  "  it  is  the  gift  of  God."  And  thus  (as  it  was  foretold  by  the  pro- 
 phet) man  is  abased  ;  "  And  the  loftiness  of  man  bowed  down,  and  the  haughtiness  of 
 man  made  low,  and  the  Lord  alone  exalted,"  Isa.  ii.  17. 
 
 ^t  '''fhe'd'^''  4thly.  The  wisdom  of  a  godly  man  doth  consist  in  his  digging  into  the  pravity 
 praTity  of  of  human  nature,  and  abominable  evil  of  original  sin,  and  treacherousness  of 
 nature.  ^^^^"^  '^'^'"'^  '^'^^^  hearts ;  there  being  naturally  in  us  a  propensity  to  all  evil, 
 
 though  not  an  equal  propensity  in  all  to  every  sin,  jet  it  is  so  in  all  more  or  less  ;  the  seed 
 of  every  sin  being  in  every  man  and  woman  that  comes  into  the  world :  "  As  all  men  are 
 said  to  be  in  the  first  man  vu-tually,  in  prima  cunctifuimiis  patrce  ;  so  may  all  sins,  in 
 respect  to  this  propensity  in  all,  be  said  to  be  in  the  first  sin,  the  sin  of  our  birth  and 
 nature,"  (Clarkson's,  p.  3.) 
 
 Hereby  man  also  became  miserable,  by  being  obnoxious  to  the  wrath  of  God,  and  utterly 
 unable  to  deliver  himself  from  sin,  and  that  just  and  deserved  vengeance  due  to  it;  being 
 "  by  nature  dead  in  sins  and  trespasses."  Brethren,  this  sin  he  sees  is  worse,  and  more 
 sinful  than  the  most  grievous  actual  sin,  that  ever  hath,  or  can  be  committed. 
 
 1.  For  no  man  was  an  actual  sinner  before  he  was  born,  but  by  original 
 origina'i  "in.  sin  all  weve  sinners  in  their  mothers'  womb. 
 
 2.  Actual  sin  is  the  fruit,  but  this  is  the  root  of  all  sin. 
 
 3.  Actual  sin  only  breaks  the  law  in  being,  the  very  time  it  is  in  acting ;  but  this  is  a 
 continual  violation  of  the  law,  without  any  interruption,  or  least  intermission,  from  that 
 instant  of  the  soul's  conjunction  with  the  body  to  the  hour  of  our  dissolution. 
 
 4.  It  is  the  cause  of  all  actual  sin,  it  is  the  egg  that  produceth  the  cursed  cockatrice. 
 
 5.  It  is  a  contagion  that  hath  spread  over  the  whole  man,  and  hath  corrupted  the  soul 
 in  all  its  faculties,  and  the  body  in  all  its  members,  making  both  soul  and  body  a  lump  of 
 filth,  and  cursed  pollution. 
 
 6.  It  is  so  habitual  and  so  rooted  in  all,  that  nothing  but  the  infinite  power  of  God  can 
 conquer  it ;  nothing  but  Almighty  Power  can  subdue  its  prevailing  strength ;  common  im- 
 provements of  natural  light  and  abilities,  may  much  overcome,  or  restrain  all  gross  acts 
 of  sin ;  but  nothing  but  saving  grace  infused,  can  overcome  these  vicious  habits. 
 
 7.  It  hath  defaced  in  us  the  image  of  God,  rendering  us  averse  to  all  that  is  spiritually 
 good ;  in  this  evil  nature  the  devil  reigns  and  keeps  his  court,  and  all  is  subject  to  his  wUI 
 and  lusts. 
 
 8.  It  renders  all  men  naturally  brutish,  nay,  far  worse  ;  their  reason  being  lost  or  cor- 
 rupted, they  are  like  bears,  swine,  lions,  dogs,  from  whence  it  is  that  the  Scripture  com- 
 pares wicked  men  to  such  animals ;  nay  it  was  by  this  sin  that  the  whole  creation  came 
 to  be  corrupted,  and  the  creatures  brought  into  bondage  and  misery  ;  yea,  the  very  ground 
 was,  for  this  sin,  cursed  for  man's  sake. 
 
 9.  He  digs  deep  into  the  fulness,  (as  well  as  into  the  freencss)  of  God's  grace  in  Christ : 
 0  what  blessed  digging  is  here  !  I  may  allude  to  that  passage  in  Job  ;  "  Surely  there  is 
 a  vein  for  silver,  and  a  place  for  gold,  where  they  find  it;  there  is  a  path  which  no  fowl 
 knoweth,  and  the  vulture's  eye  hath  not  seen,"  Job  xxviii.  1.  But  this  wise  man  dis- 
 cerneth  this  precious  vein  of  heavenly  treasure,  whilst  be  digs  into  the  depths  of  divine 
 love,  and  that  fidness  that  is  in  Christ ;  he  finds,  (as  there  is  no  light  but  in  this  sun,  nor 
 any  water  but  in  this  fountain)  so  there  is  an  infinite  fulness  of  all  grace,  and  whatsoever 
 any  sinner  or  believer  needs  in  Jesus  Christ. 
 
 W.  The  wisdom  of  a  godly  man  consisteth  in  building  his  house  of  proper  and  fit  ma- 
 terials ;  others  build  with  corrupt  and  deceitful  matter ;  whether  carnal  worldlings,  or 
 hypocritical  professors.  In  which  their  folly  doth  consist  (as  shall,  God  willing,  be  showed 
 in  its  place)  but  this  man  builds  with  gold,  silver,  and  precious  stones,  for  so  may  the  doc- 
 trine, ordinances,  and  truths  of  the  gospel,  be  called ;  bemg  all  pillars  of  God's  hewing. 
 
 VII.  His  wisdom  consisteth  in  building  by  rule,  i.  e.,  according  to  the  exact  rule 
 of  God's  word,  and  according  to  the  pattern  left  for  all  good  and  gracious  men ;  he 
 
SEEM.  XlV.j  THE    SIMILITUDE    OF    HEARING    CHKIST's    SAYIKGP.  85 
 
 builds  by  faith,  and  according  to  the  rule  of  the  new  creature ;  lie  doth 
 
 not  build  upon  faith,  but    by  faith  only,   upon  the  object  of  faith,  Jesus  ^™\,|"''*™ 
 
 Christ ;  as  Abraham  and  all  the  faithful  ever  did.  building  by 
 
 VIII.  His  wisdom  doth  consist  La  building  in  the  proper  time.     He  doth  God"word. 
 not  defer  building  his  soul  on  Christ  to  another  day,  which  he  foresees  is  un- 
 certain ;  but  he  takes  the  present  time,  whilst  it  is  called  to-day,  not  knowing  what  to- 
 morrow may  bring  forth. 
 
 IX.  His  wisdom  consisteth  in  setting  down  to  account  the  cost.  Which  our  Lord  in- 
 timateth,  is  necessary  in  aU  that  will  build :  "  For  which  of  you  intending  to  build  a 
 tower,  sitteth  not  down  first,  and  counteth  the  cost,  whether  he  have  sufficient  to  finish. 
 Lest  haply  after  he  hath  laid  the  foundation,  and  is  not  able  to  finish  it ;  all  that  behold 
 it  mock  him,  saying,  this  man  began  to  build,  and  was  not  able  to  finish,"  Luke  xiv.  28  29. 
 
 He  therefore  counts  all  the  charge  and  cost  he  must  be  at  from  first  to  the  in  a  fit  and 
 
 last.  proper  time. 
 
 1.  What  the  digging  up  the  old  foundation  will  cost  him. 
 
 2.  What  old  habits  must  be  changed,  and  what  right-eye  sins  must  be  pulled  out,  and 
 what  right-hand  sins  must  be  cut  off. 
 
 3.  What  old  companions  must  be  forsaken,  and  what  enticements  must  be  withstood 
 and  resisted. 
 
 4.  ^^^lat  reproaches  for  Christ's  sake  must  be  borne,  and  what  external  losses  and  per- 
 secutions must  be  endured. 
 
 5.  He  counts  his  own  weakness  and  inability  to  do  any  of  these  things,  and  so  consults 
 the  power,  faithfulness,  and  promises  of  Christ,  on  which  he  solely  and  wholly  depends, 
 and  thereby  knows  and  is  sure  he  cannot  fail;  he  doth  not  begin  nor  go  on  in  his  own 
 strength,  but  sees  his  riches  and  strength  is  in  Jesus  Christ,  and  therefore  streugtheneth 
 himself  in  that  grace  that  is  in  him,  which  is  sufiicient  for  him,  as  Paul  was  told  after  he 
 had  begun  to  build,  when  assaulted  by  the  messenger  of  Satan. 
 
 6.  He  accounts  what  temptations  must  be  withstood,  from  Satan,  from  his  carnal  rela- 
 tions, and  from  the  corruptions  of  his  own  heart. 
 
 7.  And  what  reproaches  and  persecutions  must  be  endured. 
 
 THE     APPLICATION. 
 
 From  hence  we  may  infer,  that  many  men  are  greatly  mistaken  about  tnie  wisdom ; 
 some  think  that  chief  wisdom  consisteth  in  being  wise,  to  gain  the  world,  in  heaping  up 
 gold  and  silver,  or  to  attain  to  earthly  honour  and  gi-andeur  among  men. 
 
 But  alas  !  it  lies  not  in  these  things,  but  in  providing  for  another  world,  to  get  a  true 
 title  of  the  crown  of  glory,  to  have  an  everlasting  house  for  the  soul  when  this  life  is  ended. 
 
 Others  think  it  is  wisdom  enough  to  hear  God's  word,  or  the  sayings  of  Christ,  and  to 
 be  esteemed  godly  men,  or  to  have  a  name  to  live:  but  such  do  but  deceive  themselves  ; 
 for  true  wisdom,  it  appears,  consisteth  in  getting  true  faith  in  Christ,  such  faith  that  works 
 by  love,  which  leads  the  soul  to  yield  obedience,  yea,  universal  obedience  to  all  the  com- 
 mandments of  Jesus  Christ. 
 
 Quest.  A  question  might  here  be  propounded,  viz.,  AVliat  is  the  nature  of  true  obe- 
 dience, or  whose  obedience  is  accepted  ? 
 
 Answ.  I  answer,  divers  things  are  to  be  considered,  if  a  full  resolution  be  given  to  this 
 question. 
 
 1.  The  person  must  be  one  that  is  accepted  of  God  ;  it  is  not  our  obedience  that  can 
 make  our  persons  accepted  of  God,  but  our  persons  must  be  first  accepted  in  Christ,  for 
 out  of  him  there  is  no  acceptation ;  God  had  first  a  respect  to  Abel,  and  then  to  his  ofl'er- 
 ing :  no  unbeliever,  let  him  do  what  he  will,  is  regarded  by  the  Lord. 
 
 2.  In  true  obedience,  the  matter  of  it  must  be  considered,  and  that  is,  the  sayings  of 
 Christ,  which  are  twofold. 
 
 1.  All  moral  precepts. 
 
 2.  All  mere  positive  precepts ;  the  first  are  agreeing  to  the  light  of  nature.  The  se- 
 cond are  contained  in  the  New  Testament,  given  forth  by  Christ  as  Mediator. 
 
 3.  True  obedience  consisteth  in  right  principles,  from  whence  it  proceedeth ;  all  true 
 obedience  must  and  doth  proceed  from  a  principle  of  faith  and  love. 
 
 4.  We  must  also  consider  the  pattern  of,  true  obedience  ;  tliat  our  pattern  is  our  Lord 
 Jesus ;  he  hath  left  us  an  example,  what,  and  how  to  obey. 
 
86  THE   SIMILITCDK   OF   HEARING   CURIST's   SAYINGS.  [liOOK   I- 
 
 5.  True  obedience  must  be  considered  as  to  tbe  manner  of  it ;  it  must  be  sincere, 
 hearty,  or  from  the  heart. 
 
 6.  It  must  be  universal,  all  Christ's  sayings. 
 
 7.  It  must  be  done  by  the  Spirit,  or  in  Christ's  strength. 
 
 8.  True  obedience  consisteth  in  a  right  timing  of  it,  it  must  be  done  presently,  or  as 
 soon  as  the  soul  is  convinced  of  its  duty,  not  dehiyed. 
 
 9.  True  obedience  consisteth  in  a  right  end,  i.e.,  that  God  may  be  glorified,  or  to  glo- 
 rify God  ;  not  out  of  self-ends. 
 
 10.  True  obedience  is  constant ;  we  must  obey  always  without  intermission  or  growing 
 weary. 
 
 11.  In  true  obedience,  the  rule  must  be  considered,  which  is  the  word  and  will  of  God, 
 not  the  traditions  of  men,  but  the  commands  of  God  in  his  word.     Only, 
 
 lithly,  and  lastly.  It  must  be  pure  obedience,  not  mixed;  everything  Christ  hath  com- 
 nuuuk'd  or  doth  require,  and  nothing  else. 
 
 SERMON   XV. 
 
 And  every  one  that  heareth  these  sayings  of  mine,  and  doeth  them  not.  shall  be  likened 
 to  a  foolish  man  thai  built  his  house  upon  the  sand,  ver.  26.  And  the  rain  descended, 
 and  the  floods  came,  and  the  winds  blew,  and  beat  upon  that  house,  and  it  fell,  and 
 great  was  the  fall  of  it. — Matt.  vii.  2(3,  27. 
 
 Our  text  doth  afford  us  several  other  points  of  doctrine  besides  what  I  have  mentioned, 
 viz. : 
 
 Doct.  1.  That  it  is  not  enough  to  hear  what  Christ  says,  or  to  be  hearers  of  the  word 
 only. 
 
 Lioct.  2.  That  it  is  dangerous  to  build  our  hope  of  heaven  on  the  sand,  or  without  a 
 sure  foundation. 
 
 Doct.  3.  That  as  such  who  hear  Christ's  sayings  and  do  them  not,  are  foohsh  builders, 
 so  the  time  will  come  to  try  their  house  or  hope,  and  the  fall  of  all  such  builders  will 
 be  great  and  dreadful. 
 
 It  is  the  last  of  these  I  intend  to  speak  to  at  this  time,  and  so  conclude  with  all  I  shall 
 say. 
 
 1.  Show  you  what  times  they  are,  that  will  try  the  house  or  hope  of  these  foolish 
 builders. 
 
 2.  Give  you  the  causes  or  reasons  why  the  house  of  these  builders  will  fall, 
 
 3.  Show  you  wherein  the  greatness  of  then-  fall  doth  and  will  appear,  or  why  it  is  said 
 the  fall  is  great. 
 
 1.  Times  of  temptations  that  wiil  try  the  hope  of  these  professors,  and  all  others. 
 Temptations  may  be, 
 
 1.  From  God. 
 
 2.  From  Satan. 
 
 3.  From  the  world. 
 
 4.  At  death. 
 
 5.  At  judgment. 
 
 1.  From  God.  Thus  God  tempted  Abraham  ;  that  is,  he  tried  him,  God 
 S(iiug!*"'°  ^^^^^  ^'^  ^*'*'^'  '^''^'^  l''s  lo'^6>  ^ried  his  sincerity  ;  the  winds  of  temptations 
 came,  and  his  house  stood,  for  he  did  what  God  said  to  him,  though  it  was 
 hard  to  offer  up  his  only  son  Isaac,  -whom  he  so  dearly  loved.  Another  whose  heart  was 
 not  right  with  God,  could  not  have  stood  such  a  temptation,  such  a  trial  as  this  was,  he 
 would  doubtless  have  argued  after  this  manner,  viz. : 
 
 1 .  Lord,  wilt  thou  have  me  be  guilty  of  murder  ?  nay,  murder  my  own  son  ? 
 
 2.  Will  not  this  bring  shame  and  reproach  upon  me,  and  open  the  mouths  of  the 
 wicked  ? 
 
 3.  Besides,  is  he  not  the  child  of  promise  ?  Shall  thy  promise  be  frustrated  ? 
 Besides, 
 
 4.  My  wife  Sarah  will  think  me  a  bloody  fiusbaud,  and  a  most  cruel  Father,  should  I 
 Ju  it. 
 
SERjr.  XV.]  THE   SIMILITUDE   OF   HEARING   CHIiIST'S   SAYINGS.  87 
 
 5.  Also  he  is  Sarah's  child  as  well  as  mine,  and  the  son  of  her  old  age  ;  she  hath 
 equal  right  to  him,  and  interest  in  him;  if  she  will  consent  that  1  should  slay  him,  and 
 make  her  childless,  I  may  the  better  do  it. 
 
 6.  But.  Lord,  it  may  break  her  heart,  should  I  do  this  thing. 
 
 Sirs,  that  man  whose  heai-t  is  not  sincere,  when  God  calls  for  his  beloved  Isaac,  it  will 
 discover  it  at  such  a  time,  and  his  house  will  shake.  Thus  God  also  tried  Job  ;  certainly, 
 had  not  he  built  his  hope  well,  that  storm  that  came  upon  him  had  blowed  it  down  ;  but 
 he  stood.  God  is  said  to  visit  man  every  moniing,  and  to  try  him  every  moment. 
 Job  vii.  18. 
 
 God  doth  many  ways  try  professors.  G^d^tri^t^ 
 
 1.  He  brings  some  men  into  a  state  of  poverty  to  try  them  ;  he  takes  builders, 
 away  all  their  substance,  to  see  whether  they  can  trust  in  him,  and  depend  upon  him  at 
 such  a  time,  and  live  by  faith  on  the  care  and  providence  of  God.  "  Thy  God  led  thee 
 these  forty  years  in  the  wilderness,  to  humble  thee  and  to  prove  thee,  to  know  what  was 
 in  thy  heart,  whether  thou  wouldest  keep  his  commandments  or  no,  ver.  2.  And  he  hum- 
 bled thee,  and  suffered  thee  to  hunger,  &c.  And  fed  thee  with  manna,  which  thou  knewest 
 not,  neither  did  thy  fathers  know  ;  that  he  might  make  thee  know,  that  man  doth  not 
 live  by  bread  alone,  but  by  every  word  tliat  proceedeth  out  of  the  mouth  of  the  Lord, 
 doth  man  live,"  ver.  3.     Deut.  viii.  2,  3. 
 
 2.  He,  to  try  their  graces,  or  sincerity,  ofttimes  sets  objects  of  charity  before  them  who 
 are  rich,  to  see  whether  they  will  feed  or  clothe  them  or  not ;  God  doth  not  only  bring 
 some  persons  into  a  state  of  want  and  poverty  to  try  them,  but  also  to  try  others :  "  The 
 poor  ye  have  always  with  you  :"  there  shaU  be  objects  of  cliarity  to  the  end,  that  grace  in 
 iiis  people  may  come  under  trial.  "  I  was  hungiy,  and  you  fed  me,  thirsty,  and  you  gave 
 me  drink,"  &c..  Matt.  xxv.  3').  Eich  men  are  but  stewards  of  what  they  have,  and  must 
 distribute  and  give  forth  of  their  treasure,  or  have  in  their  possession,  as  their  Lord  di- 
 recteth  them  ;  and  if  they  do  not,  it  will  be  found  they  are  unfaithful  stewards ;  many 
 persons  little  tliink  what  the  end  and  design  of  the  Lord  is,  in  gi'ving  them  the  riches  of 
 this  worhl ;  they  see  not  it  as  a  trial  of  their  love  to  him,  for  what  they  give  to  the  poor 
 saints,  Christ  takes  it  as  given  unto  himself;  "  Inasmuch  as  j'ou  have  done  it  unto  one  of 
 the  least  of  these  my  brethren,  you  have  done  it  unto  me,"  Matt.  xxv.  40. 
 
 3.  God  sometimes  bringeth  those  who  profess  the  Gospel  into  the  wilderness,  or  into  a 
 bewildered  state,  to  ti-y  them,  to  see  whether  they  can  trust  in  the  Lord,  and  stay  them- 
 selves upon  their  God,  when  they  walk  in  darkness,  and  have  no  light,  Isa.  1.  10.  Some 
 in  such  an  hour  fall,  and  utterly  elespau:  of  God's  mercy.  Walking  in  darkness  sometimes 
 denotes  outward  calamities  and  afflictions,  but  principally  it  signifies  the  want  of  comfort 
 or  inward  peace,  being  under  terror  of  conscience  :  a  false  professor  may  have  some 
 seeming  peace  and  comfort,  though  it  commonly  doth  arise  from  what  he  possesseth  of 
 riches,  outward  peace  or  applause  from  men,  and  if  these  faO,  his  heart  dies  within 
 him. 
 
 Now  God  may  stop  up  these  springs  of  false  comfort,  to  show  him  the  rottenness  and 
 baseness  of  his  heart,  and  unsafeness  of  his  condition ;  that  it  is  not  God  tliat  he  liveth 
 upon,  it  is  not  his  love,  his  favour,  that  is  the  joy  of  his  soul,  but  it  is  self  which  he  aim- 
 eth  at  in  all  he  doeth.  But  now  if  a  man  be  sincere,  though  God  takes  away  all  his  out- 
 ward comforts,  and  suffers  him  to  fall  under  the  frowns  of  men,  to  such  a  degree  that 
 they  slight  and  disesteem  him  ;  and  also  withholds  the  comforts  of  his  Spirit,  or  hideth  his 
 face  from  him,  yet  he  bears  it,  and  says,  "  I  will  bear  the  indignation  of  the  Lord,  because 
 I  have  sinned  against  him,"  Mich.  vii.  9.  He  is  not  offended,  but  still  holds  fast  his  inte- 
 grity, as  Job  did  ;  he  endures  this  trial,  and  hath  hope  still  in  God :  "  I  will  wait  on  the 
 Lord  that  hideth  his  face  from  the  house  of  Jacob,  and  I  will  look  for  him,"  Isa.  viii.  17. 
 
 Quest.  Wherefore  doth  God  try  his  saints  ? 
 
 (1).  Answ.  God  doeth  this  to  show  us,  that  the  spring  of  all  true  comfort  lies  in  him- 
 self, and  that  we  are  dependmg  creatures,  and  that  he  himself  keeps  the  key  of  his  own 
 treasury,  and  hands  forth  unto  us  as  he  seeth  good. 
 
 (2).  That  we  may  have  a  trial  and  proof  of  our  faith,  and  of  all  other  graces  ;  "  Ye 
 are  in  heaviness  through  manifold  temptations  ;  that  the  trial  of  your  faith  being  much 
 more  precious  than  gold  which  perisheth,  being  tried  in  the  fire,  may  be  found  to  glory, 
 praise,  and  honour,"  1  Pet.  i.  7. 
 
 4.  God,  to  try  men,  suffers  them  sometimes  to  fall  into  evil  company,  to  see  whether 
 they  will  stand  or  fall  in  such  an  hour ;  thus  was  Peter  tried  when  he  was  in  the  high- 
 priest's  hull ;  "  A  damsel  came  unto  him,  and  said.  Thou  also  wast  with  Jesus  of  Galilee, 
 
88  THE    SIMILITTDE   OF   HEARING   CHRISTS    SAYINOS.  [bOOK   I 
 
 Matt.  xxvi.  C9.  See  how  he  fultered  at  this  time,  who  had  made  such  a  bold  and  brave 
 confession  of  Christ  before  this.  Trial  he  could  not  bear.  "  But  he  denied  before  the  mall, 
 saying,  I  know  not  the  man  :  and  when  he  was  gone  out  into  the  porch,  another  maid  saw 
 him,  and  said  unto  them  that  were  there,  This  fellow  was  also  with  Jesus  of  Nazareth. 
 And  again  he  denied  it  with  an  oath,  I  do  not  know  the  man,"  Matt.  xxvi.  70 — 72. 
 When  God  leaves  his  dear  children  to  their  own  strength,  they  fall  immediately  :  some 
 persons  who  have  made  a  profession  of  the  Gospel,  and  showed  much  zeal  for  God,  when 
 they  have  fallen  into  the  company  of  wicked  men,  such  who  are  scoflers,  they  have  fal- 
 tered and  fallen  abominably,  so  that  this  way  they  have  been  tried,  and  overcome  ;  though 
 all  sincere  Christians,  with  Peter,  have  been  recovered  again  ;  God  would  not  cast  out  all 
 the  Canaanites,  but  left  them  to  try  his  people  Israel. 
 
 5.  God  brings  sometimes  a  flood  of  tribulation  and  persecution"  upon  his  people  to  try 
 them  ;  and  then  ofttimes  the  foolish  builder  faUs  :  "  Yet  hath  he  not  root  in  himself,  but 
 endureth  for  awhile  ;  for  when  tribulation  or  persecution  ariseth,  because  of  the  word,  by 
 and  by,  he  is  offended,"  Matt.  xiii.  21.  This  storm  beateth  down  their  house.  "  Who  is 
 wise,  and  he  shall  understand  these  things  ?  prudent,  and  he  shall  know  them  ?  for  the 
 way  of  the  Lord  is  right,  and  the  just  shall  walk  in  them,  but  the  transgressors  shall  fall 
 therein,  Hos.  xiv.  9. 
 
 Secondly,  Satan  is  suffered  also  to  try  and  tempt  men. 
 Satan  will  1-  God  lets  him  raise  up  a  storm  of  trouble  upon  his  people,  as  in  Job's  case, 
 t^"'th*°'^  that  the  devil  and  wicked  men  may  see  the  uprightness  and  sincerity  of  their 
 house  we  hearts  ;  nay,  and  that  they  may  have  the  clearer  evidence  of  it  themselves,  for 
 hare  built.  ^^  know  not  our  own  hearts,  nor  the  strength  of  our  graces  so  fully,  until  we 
 come  to  be  tried. 
 
 2.  Satan  is  suffered  to  tempt  us  to  sin,  and  violate  God"s  holy  precepts,  as  he  tempted 
 our  first  parents ;  he  presents  his  golden  baits  of  pleasure  or  profit,  to  allure  our  souls. 
 Tush,  saith  he,  you  may  do  it  and  have  repentance  as  Peter  had  ;  many  good  men  have 
 done  as  bad  things  as  this  is,  or  that  is  ;  thus  was  Achan  tempted  by  the  devil  and  his  own 
 evil  heart,  to  covet  a  wedge  of  gold,  and  a  goodly  Babylonish  garment,  Josh.  vii.  21 ; 
 many  false  professors  and  fooUsh  builders,  fall  by  this  trial,  and  with  the  dog,  turn 
 to  their  own  vomit,  and  with  the  swine  to  their  wallowing  in  the  mire. 
 
 3.  Satan  also  tempts  men,  whose  hearts  are  not  right  with  God,  to  presume,  and  though 
 in  their  sin,  and  under  the  power  of  unbelief,  yet  to  rely  on  the  mercy  of  God,  and  merits 
 of  Christ. 
 
 4.  Others  he  tempts  to  despair,  and  utterly  to  doubt  of  the  pardoning  gi-ace  of  God, 
 through  the  blood  of  Jesus  Christ ;  he  tells  them  that  their  sins  are  so  great,  God  will  not 
 forgive  them,  or  else,  that  their  day  of  grace  is  past. 
 
 5.  Others  he  tempts  to  delay  the  work  of  their  salvation.  Says  he,  It  is  time  enough 
 yet,  God  will  accept  of  you  if  you  come  to  him  at  the  eleventh  hour  ;  you  may  be  a  young 
 saint  and  an  old  devil,  if  you  begin  so  soon  you  will  not  hold  out  to  the  end. 
 
 6.  He  tempts  others  to  trust  to  their  own  doings,  their  own  works  of  righteousness  ;  by 
 this  means  some  thousands  fall  into  bell,  and  are  never  convinced  of  the  need  of  the  right- 
 eousness of  Christ,  but  remain  ignorant  of  the  way  to  the  Father. 
 
 7.  Others  he  tempts  to  neglect  the  means  of  gi'aee ;  not  to  hear  the  word,  or  to  hear  it 
 carelessly,  also  wholly  to  neglect  prayer  and  reading,  or  to  rest  upon  these  duties. 
 
 Thirdly,  The  world  also  doth  and  will  try  all  sorts  of  professors.  I  am  persuaded 
 The  world  great  numbers  are,  by  this  means,  shaken,  and  their  house  thrown  down  ;  it  may 
 win  try  us  said  of  the  world,  as  it  is  of  the  harlot,  or  adulterous  woman  ;  "  She  hath  cast 
 buiid?ng  down  many  wounded,  yea,  many  strong  men  have  been  slain  by  her,"  Prov. 
 also.  yjj_  26.     Some,  by  the  riches  of  the  world,  fall  short  of  heaven.     The  young 
 
 man's  hope  and  house  which  he  had  built  of  legal  materials,  fell  with  one  blast  from  this 
 quarter;  "  he  went  away  very  sorrowful,  for  he  had  great  possessions."  The  love  of  this 
 world  also  overthrew  Demas,  he  could  not  stand  that  storm  of  temptation  that  he  met 
 See  the  pa-  withal.  And,  as  riches,  honours,  and  the  sinful  pleasures  of  the  world  over- 
 rabie  of  the  throw  many  on  the  one  hand,  so  do  the  cares  of  the  world  on  the  other  hand ; 
 Matl^xiii.  poverty  may  prove  as  fatal  as  riches  ;  it  is  tlie  cares  of  this  life  as  well 
 as  riches  that  choke  the  word  ;  how  good  then  is  it  to  cry  with  Agur,  "  Give 
 me  neither  poverty  nor  riches,"  &c. 
 
 Fourthly,  But  if  these  trials,  and  ai  such  times  cannot  prevail,  or  do  not  prevail  to  beat 
 down  the  hope  and  house  of  foolish  builders,  yet  there  is  another  hour  and  enemy  that 
 will  do  it,  and  that  is  death.    If  the  hypocrites'  house  doth  not  fall  in  the  day  of 
 
SEKM.    XV.]  THE    SIMILITUDE   Or   UEARING   CURIST's    SAYINGS.  89 
 
 temptation,  nor  persecution,  yet  down  it  goes  at  the  hour  of  death ;  if  his 
 hope  should  abide  whilst  he  lives,  yet  it  will  fail  when  he  comes  to  die  ;  "  For  a/°  a  ^storm 
 what  is  the  hope  of  the  hypocrite,  though  he  hath  gained,  when  God  taketh  sg^inst  the 
 away  his  soul  ?"  John  xxvii.  8.     Though  he  hath  gained  many  gifts,  much  hupe  wc 
 riches,  a  name  and  great  applause  among  men,  yet  death  puts  an  end,  and  ^'"'''• 
 quite  cuts  off  all  his  hope  ;  when  he   dies  all  his  hopes  die.     "  And  the  hypocrite's  hope 
 shall  perish,  whose  hope  shall  be  cut  off,  and  whose  trust  shall  be  as  the  spiders'  web," 
 ver.  14.     "  He  shall  lean  upon  his  house,  but  it  shall  not  stand  ;  he  shall  hold  it  fast,  but 
 it  shall  not  endure,"  Job  viii.  14,  I  5.  He  builds  his  house  of  rotten  and  false  materials,  his 
 liouse  or  hope  is  built  with  worldly  or   earthly  materials,  or  else  with  counterfeit  or  false 
 spiritual  materials,  as  moral  or  inherent  righteousness,  or  on  spiritual  or  acquired  gifts,  or 
 on  vain  glory,  and  a  name  among  men. 
 
 Fifthly  and  lastly.  At  the  day  of  judgment  his  hope  and  house  shall  fall  for  ever;    all 
 his  cries,  his  pleading  then  will  do  him  no  good,  nor  avail  him  any  thing : 
 "  Lord,  have  we  not  prophesied  in  thy  name  ?  And  in  thy  name  done  many  ment^daf 
 wonderful  works  ?"     Down  goes  his  house,  his  hope,  with  body  and  soul,  to  the^great 
 hell,  and  he  shall  perish  for  ever.     So  much  as  to  the  first  thing  proposed.        trial. 
 
 Secondly,  I  shaU  show  you  the  cause  and  reasons  of  the  fall  of  his  house. 
 
 1.  It  is  because  he  never  attained  to  a  work  of  true  saving  grace  ;  he  never  The  cause 
 truly  believed  in  Jesus  Christ,  and  so  built  not  his  house  on  a  rock  :  let  a  man  o*'""/  f'.''' °'' 
 
 ,.,,,.,  ,  .   ,  ,  •       1  .  •        ,  1         t"e  foolish    • 
 
 bund  his  house  never  so  high  and  strong  in  his  own  conceit,  that  never  dug  builder's 
 so  deep  as  to  know  what  his  state  was  by  nature,  his  house  will  fall.  house. 
 
 2.  Because  be  was  blinded  by  the  god  of  this  world,  the  devil,  and  his  own  deceitful 
 heart  were  too  hard  for  him ;  he  builds  his  house  with  such  materials  that  could  not  bear 
 the  shock  and  storm  that  comes  upon  him. 
 
 3.  Because  his  heart  was  never  changed,  he  hath  no  meetness  for  heaven  ;  he  is  unholy, 
 unsanctiiied,  and  no  unholy  thing  can  enter  into  the  kingdom  of  heaven,  therefore  down 
 he  falls  into  hell. 
 
 4.  The  enemy  can  throw  down  that  house,  spoil  that  hope  that  is  not  fixed  on  Christ, 
 and  the  sinner  has  no  power  to  help  himself,  he  cannot  keep  his  house  up ;  such  strong 
 enemies  come  against  him,  who  are  clothed  with  such  power,  to  throw  him  down,  which 
 he  cannot  withstand :  besides,  he  is  alone  and  hath  none  to  help  him,  neither  friend  nor 
 brother ;  God  will  not,  Christ  will  not,  nor  can  he  stand  before  the  accusing  and  sin-con- 
 demnuig  law,  that  lets  fiy  its  bitter  curses  against  him  ;  much  less  can  he  stand  against 
 the  dreadful  and  incensed  wrath  of  an  oftended  God.  If  divine  mercy  and  infinite  good- 
 ness plead  against  him  for  contemning  of  Jesus  Christ,  whither  will  he  fly  for  refuge  ? 
 Who  can  stand  before  God's  indignation  ?  it  is  from  hence,  and  for  these  causes,  his  house, 
 his  hope,  and  his  soul  must  fall. 
 
 Thirdly,  1  shall  show  you  wherein  the  greatness  of  the  fall  of  these  persons 
 doth  appear;  "  and  great  was  the  fall  of  it."  The  ^eat- 
 
 1.  It  is  because  it  is  the  fall  of  their  souls  as  well  as  their  house  they  had  fail  of  the 
 built ;  the  more  excellent  a  thing  is,  the  more  great  is  the  loss  of  it.  As  life  by"^ foolish 
 is  precious  ;  now  if  a  house  falls  and  kills  those  who  live  it,  that  fall  is  ac-  buiwer. 
 counted  a  sad  and  dismal  fall ;  or  if  a  king  falls  in  a  battle,  that  is  esteemed  a  great  fall, 
 because  he  is  worth  many  thousand  common  soldiers.  Now  the  soul  is  of  great  worth  ; 
 what  is  the  whole  world  to  the  precious  soul  wliich  God  hath  given  to  us  ?  What  is  the 
 worth  of  our  natural  lives,  when  compared  to  our  immortal  souls  ?  If  your  souls  perish 
 when  your  hope  perishes,  the  fall  of  your  house  be  great ;  other  houses  may  fall,  yet  the 
 lives  of  the  people  who  dwelt  therein  may  be  saved,  but  it  is  not  so  here. 
 
 2.  The  fall  of  such  will  be  great,  because  great  was  then-  expectation  ;  they  were  ele- 
 vated in  their  thoughts,  doubted  not  perhaps  of  a  blessed  eternity ;  concluded,  with  the 
 Jews,  their  state  was  good,  because  they  were  Abraham's  seed  ;  it  is  therefore  an  unex- 
 pected jfall,  and  so  a  great  fall,  like  that  of  Haman's,  who  thought  of  nothing  less 
 than  of  the  highest  exaltation,  but  sad  news  came  that  he  must  be  hanged  on  the 
 gallows  which  he  had  made  for  Mordecai,  Est.  vii.  8,  9.  It  is  as  when  a  man  thinks 
 he  hath  found  a  precious  stone  of  a  great  value,  and  is  wonderfully  elevated  thereby,  and 
 Concludes  he  is  made  for  ever  by  it,  but  when  it  is  tried,  it  proves  but  a  mere  counterfeit. 
 0  how  is  he  disappointed,  and  ashamed  of  his  vain  boast !  or  as  when  a  mnn  thinks  he  is 
 an  heir  to  a  crown,  and  mighty  kiugdom,  and  seems  not  to  donbt  of  his  title  ;  but  when 
 his  right  and  title  comes  to  be  examiued,  it  is  no  such  matter,  he  did  but  deceive  himself, 
 and  as  a  false  traitor,  hath  his  head  cut  off ;  how  great  is  his  fall !     So  it  is  here,  some 
 
90  THE    SIMILITUDE   OF  HEAEING   CHEISt's    SAYINGS.  [cOOK  I. 
 
 men  think  they  liave  grace,  think  tliey  are  heirs  of  glory,  but  when  they  come  to  die,  they 
 find  themselves  mistaken  ;  hence  their  fall  will  be  great. 
 
 3.  Because  they  had  built  their  house  so  high  in  their  own  conceit,  that  the  top  of  it 
 reached  almost  up  to  heaven,  this  makes  the  fall  of  their  house  the  greater  :  perhaps  some 
 of  them  were  not  far  from  the  kingdom  of  heaven,  as  our  Saviour  told  the  young  man, 
 "  Thou  art  not  far  from  the  kingdom  of  God,"  Mark  xii.  35.  When  a  merchant  with  a 
 very  rich  ship  is  come  almost  home,  and  quite  in  sight  of  his  port,  is  suddenly  cast  away; 
 oh  how  great  is  his  loss !  Some  are  exalted  to  heaven  in  respect  of  the  means  of  grace, 
 light,  and  knowledge,  and  yet  fall  at  last ;  their  fall  is  therefore  great :  "  And  thou,  Caper- 
 naum, that  art  exalted  unto  heaven,  shaltbe  brought  down  to  hell,"  Mat.  xi.  23. 
 ver'^''iow'  '^'  because  the  fall  of  their  house,  and  hope  of  heaven,  is  a  falhng  down  to 
 
 anon  into  hell  hell;  when  they  thought  of  being  saved,  they,  alas!  are  damned;  instead  of 
 being  blessed  for  ever,  they  are  cursed  for  ever ;  instead  of  dwelling  in  heaven,  they  see 
 they  must  dwell  in  everlasting  fii-e.  This  shows  the  foil  of  their  house  will  be  great. 
 Their  house  ^'  l^^cause  their  house  can  never  be  built  again.  When  London  fell  by  fire, 
 can  never  1666,  it  would  have  been  a  far  greater  fall,  if  it  could  have  been  built  no  more 
 again,'  ^ov  ever;  but  lo,  a  new  city,  and  far  more  glorious,  is  raised  out  of  its  ashes, 
 
 't"'"i'f 'ii'  ^"^'  ruins  :  but  there  is  no  building  a  house  again  for  the  fallen  soul,  that  is  in 
 hell ;  no  Christ  for  them,  no  faith,  no  hope  there  ;  there  is  no  redemption  out 
 of  hell,  they  are  lost,  yea,  lost  to  eternity.  This  will  be  the  fate  and  fall  of  Babylon,  and 
 therefore  her  fall  will  be  great.  "  And  Babylon,  &c. — shall  be  as  when  God  overthrew 
 Sodom  and  Gomorrah,"  Isa.  xiii.  19.  And  thus  it  will  be  with  those  foolish  builders,  who 
 lose  their  souls  and  bodies,  it  will  be  a  final  loss,  yea,  an  eternal  loss  there  is  no  hope  for 
 the  damned,  therefore  their  fall  is  and  will  be  gi-eat. 
 
 APPLICATION. 
 
 1.  Tremble  all  ye  foolish  builders,  who  hear  Christ's  sayings,  but  do  them  not,  that  hear 
 his  word,  but  do  nut  beUeve ;  who  are  reformed  perhaps  in  your  lives,  but  not  changed  in 
 your  hearts. 
 
 2.  Be  exhorted  to  try  yourselves,  examine  your  hearts,  see  with  what  materials  you  have 
 built  your  house,  I  mean  your  hope  for  heaven  ;  if  it  be  not  upon  Jesus  Christ,  if  it  be  on 
 the  sands  of  your  own  works,  or  inherent  righteousness,  or  on  your  duties,  or  upon  your 
 external  privileges,  or  on  gifts,  parts,  or  knowledge,  or  traditions ;  pull  down  your 
 house  and  new  build  it,  build  it  on  the  only  and  sure  foundation.  "  Other  foundation  can 
 no  man  lay  than  that  which  is  already  laid,   which  is  Jesus  Christ,"  1  Cor.  iii.  11. 
 
 3.  Let  all  professors  prepare  for  a  storm  ;  the  winds  will  blow,  tlie  rain  will  fall,  and 
 the  floods  will  come  ;  you  shall  all  be  tried  ;  God  will  try  every  man's  work.  If  tempta- 
 tions of  Satan,  if  tribulation  and  persecution  from  men,  do  not  beat  down  your  house  and 
 hope,  yet  death  will. 
 
 4.  'VVe  infer  from  hence,  that  the  state  of  false  professors,  or  all  such  who  are  no  more 
 than  bare  hearers  of  the  word,  is  very  sad  and  deplorable,  their  hope  will  be  as  the  spider's 
 web. 
 
 5.  Sinners,  doubtless  you  have  got  some  house,  or  hope,  or  another  ;  but  any  hope  will 
 not  serve  your  turn.  0  how  near  may  you  be  to  a  storm,  death  may  be  at  the  door,  and 
 then  your  hope  will  perish,  and  yout  souls  be  lost. 
 
 6.  What  comfort  is  here  for  believers,  they  are  safe  ! 
 
 SERMON    XVI. 
 
 yind  he  spake  a  parable  unto  them.   Can  the  blind  lead  the  blind  ;  shall  they  not  both  fall 
 into  the  ditch  ? — Luke  vi.  39. 
 
 Our  late  annotators  on  this  place  say  by  a  parable,  "  Here  is  to  be  understood,  a  pro- 
 verbial saying,  which  hath  some  darkness  in  it,  as  being  brought  to  express  or  signify  more 
 than  the  words  naturally  do  express  ;  proverbial  speeches  are  applicable  to  more  cases  than 
 one,"  &e.  I  find  tliat  tropical  writers,  as  Azorius,  Gillius,  Morton,  &c.,  say.  That  a  para- 
 ble is  a  continued  metaphor,  or  an  allegory  of  words,  Xi^ius,  which  is  a  continuation  of 
 
SEIIM.  XVI.]  THE   BLIXD   LEADING    THE   BLIND.  91 
 
 .tropes,  especially  metaphors.  Though  learned  Glassius  seems  to  differ  from  them.  A  pa- 
 rable, according  to  Jerome,  is  a  comparison  made  of  things  different  in  nature :  others  say, 
 A  parable  is  a  comparison  or  a  similitude  :  hence  Marloret,  in  his  exposition  of  St.  Mat- 
 thew, Every  where  when  we  read  Christ  spake  a  parable,  lie  saith  a  similitude,  a  parcemia, 
 a  proverb,  or  an  adagy,  with  respect  to  its  obscurity,  and  is  called  JEnigma,  or  a  riddle, 
 as  Delaun  notes.  However,  tiiis  saying  is  called  a  parable  (i.  e.,)  a  dark  say- 
 ing. Our  Saviour,  referring  to  something  else  than  what  the  literal  sense  de-  sacra  0^204 
 notes,  viz.,  from  one  that  is  blind  or  without  bodily  sight,  leading  such  that 
 are  blind,  he  shows  the  danger  of  men  who  are  led  by  blind  preachers,  or  teachers,  viz., 
 such  that  understand  not  the  mysteries  of  God,  Christ,  and  the  gospel,  or  who  are  spiri- 
 tually blind,  and  without  the  light  of  saving  knowledge,  and  the  true  teachings  of  the  Spirit 
 of  God.  And  evident  it  is,  that  our  blessed  Saviour  apphed  these  words  more  directly  to 
 the  Scribes  and  Pharisees,  the  Jewish  leaders,  and  liabbins,  or  those  giudes  amongst  them, 
 who,  notwthstauding  all  their  gi-eat  human  literature,  natural  reason,  and  philosophical 
 learning,  were  ignorant  of  Christ,  and  of  the  only  way  of  salvation  by  him ;  therefore,  as 
 Justin  Jlartyr  excellently  shows,  Iiifelix  est  sapientia  extra  verbum  Dei  sapere,  &c.  That 
 it  is  not  the  formality  of  academical  degrees,  nor  philosophical  dexterity,  which  is  to  be 
 exercised  in  the  things  that  may  be  known  by  tlie  light  of  reason,  or  variety  of  languages, 
 that  qualifies  a  preacher.  And  true  it  is,  for  a  man  may  understand  all  languages,  and  all 
 human  arts,  and  sciences,  and  yet  be  but  a  blind  leader,  or  one  that  is  ignorant  of  Christ ; 
 hence  Paul  saith,  "  That  the  world  by  wisdom  knew  not  God ;"  and  from  most  of  these 
 was  the  gospel,  and  the  "  Mysteries  of  the  kingdom  of  heaven,"  hid,  as  our  Lord  shows. 
 Matt.  xi.  ^.').  The  occasion  of  these  words  (as  it  seems  to  me)  may  rise  from  what  our 
 Lord  said  of  the  Pharisees  and  Jewish  doctors,  in  respect  to  their  false  interpretations  of 
 the  law,  as  St.  ilatthew  shows  more  clearly.  Matt.  v.  Our  Lord  called  them  blind  guides: 
 "  Ye  blind  guides,  which  strain  at  a  gnat,"  &c.  So  that  his  design  herein  is  to  forewarn 
 all  people  to  take  heed  they  are  not  led  by  blind  guides,  or  by  teachers  who  are  not  in- 
 spired, or  illuminated  with  the  Spirit  of  God,  or  endowed  with  saving  knowledge,  beinc 
 not  ministers  of  Christ's  making,  having  not  received  true  grace,  nor  tliose  ministerial  gifts, 
 which  Jesus  Clirist  gave  when  he  ascended  on  high. 
 
 The  words  contain  a  twofold  interrogation.  1.  "  Can  the  blind  lead  the  blind  ?"  2. 
 "  Shall  they  not  both  fall  into  the  ditch  ?'  Eph.  iv.  8,  II ,  12,  13.  That  is,  can  they 
 safely,  securely  lead  them  ?  This  interrogation  hath  in  it  a  strong  negation,  (i.  e.)  they 
 cannot  safely,  wisely,  or  securely  lead  the  blind  who  are  blind  themselves ;  "  shall  they 
 not  both  fall  into  the  ditch  ?"  This  question  contains  the  highest  aflirmation ;  yea,  "  they 
 shall  both  fall,"  &c.,  that  is,  both  perish ;  signifying,  that  such  people,  that  are  led  by 
 blind,  ignorant,  or  false  teachers,  shall  fall  into  hell  at  last.  The  words  being  thus  briefly 
 opened,  I  shall  observe  one  or  two  propositions  from  hence. 
 
 Doct.  1.  lliat  some  men,  wlio  pretend  to  be  leaders  or  teachers  of  the  t.i,„  a    .  • 
 
 •   .        n     ,  ,.     1  1  1  ,  111  jnenoctrxne 
 
 people,  are  spu-itualiy  blmd,  as  they  also  are  that  are  tauglit  by  them.  raised. 
 
 Doct.  2.  That  such  teachers  or  ministers,  who  are  spiritually  blind,  and  all  those  Wind 
 people,  who  are  taught  by  them,  are  in  danger  of  perisliing  eternally  together. 
 
 I  shall  speak  briefly  to  both  tliese  points  of  doctrine.     As  to  the  first  I  shall, 
 
 1.  Show  in  what  respect  men  may  be  said  to  be  blind  in  a  spiritual  sense. 
 
 2.  Piun  the  parallel. 
 
 3.  Shall  show  who  they  are  that  are  blind  leaders  of  the  blind. 
 
 4.  Apply  it. 
 
 There  is  a  threefold  spbitual  blindness.     1.  Such  that  are  in  their  natural  ■*:''""','? 
 state,  being  never  savingly  enlightened ;  and  in  this  sense  all  are  blind,  ig-  are  blind, 
 norant,  or  without  the  true  knowledge  of  God  naturally,  or  as  they  came  into  band"""^ 
 the  world  ;  by  nature  as  all  are  dead,  deail  in  sin  and  trespasses,  so  they  are 
 all  spiritually  blind.   "And  kuewest  not  that  thou  art  miseraole,  poor,  and  blind." — "And 
 the  eyes  of  the  blind  shall  see."     Hence  our  Saviour  was  sent  "  to  open  blind  eyes,"  Rev. 
 iii.  17,  Isa.  xxix.  18,    Isa.  xlii.  7.     The  eyes  of  their  understanding  is  darkened,  and 
 when  they  receive  the  Holy  Spirit,  their  ejes  are  opened,  and  never  till  then,  Eph.  i.  18. 
 2.  Some  men  are  not  only  naturally  in  a  spiritual  sense  blind,  but  judicially  bhnd.     God  in 
 judgment  smites  them  with  spiritual  blindness,  so  that  they  shaU  never  see,  never  under- 
 stand :  "  In  seeing  they  shall  not  see,  neither  perceive  :  for  judgment  I  am  come  into  this 
 world,  that  they  that  see  not  might  not  see,  and  that  they  that  see  might  be  made  bUnd," 
 John  ix.  39, (i.  e.)  some  who  are  spiritually  blind  with  the  rest  of  mankind,  I  am  come  to 
 give  sight  unto,  or  to  open  their  eyes ;  but  others  who  think  they  see,  and  urc  able  to  lead 
 
92  THE   BLIND   LEADING    THL   BLIND.  [bOOK  I. 
 
 such  that  are  bliaJ.  I  am  come  to  make  them  blind,  or  this  will  be  the  effect,  or  event 
 of  my  ministry  and  doctrine,  viz.  through  their  perverseness,  and  unbelief,  and  contempt  of 
 me,  I  will  give  them  up  to  utter  blindness  of  mind,  and  hardness  of  lieart ;  "  But  now  ye 
 say  we  see,  therefore  your  sin  remaineth,"  ver.  41.  Some  are  sensible  of  their  blindness, 
 they  are  blind  in  their  own  sight,  none  are  worse  blind,  or  darker  in  their  own  apprehen- 
 sion, than  such  whose  eyes  Christ  hath  opened,  or  than  beUevers ;  by  reason  that  some 
 darkness  remains  in  them,  they  cry  out  of  their  woful  ignorance,  and  blindness,  declaring 
 they  see  but  in  part,  and  know  but  in  part;  nay,  know  nothing  as  they  ought  to  know. 
 
 Secondly,  I  shall  run  a  parallel  betwixt  such  who  are  blind  in  a  literal  sense,  and  they 
 who  are  spiritually  blind. 
 
 Sinners  1-  Some  are  born  bhnd,  never  saw ;  so  all  men  (as  I  hinted]  were  born 
 
 are  born        blind,  (i.  e.)  they  come  into  the  world  under  the  power  of  of  sin,  and  spiritual 
 blindness,  for  as  they  are  under  a  privation  of  spiritual  life,  so  it  follows  that 
 they  are  also  blind. 
 
 Sin  hath  nut  ^^-  Some  men  are  bhnd  casually,  by  some  accident,  or  through  age.  Adam 
 out  the  eyes  before  the  fall  could  see ;  man's  eye-sight  was  good  originally,  he  was  created 
 o  sinners.  ^^  knowledge,  he  bore  the  Image  of  God ;  but  sin  put  out  his  eyes,  he  lost 
 (and  all  mankind  in  him)  the  true  knowledge  of  God,  when  he  lost  God's  Image,  and  so 
 came  short  of  the  glory  of  God. 
 
 They  know  ^^^-    Blind  men  know  not  whither  they  go,  nor  where  they  are,  nor  the 
 
 not  whither     danger  they  are  in  ;  may  be  upon  the  brink  of  a  deep  pit,  or  just  entering  into 
 '^  ^°'  a  lion's  den,  or  on  the  edge  of  a  dangerous  river,  or  fearful  lake,  &c.     So  those 
 
 that  are  spiritually  blind,  they  know  not  the  way  they  take  or  go  in,  neither  in  respect  of 
 their  worship  and  principles  of  religion ;  nor  the  way  of  their  lives  and  evil  practices. 
 They  may  think  they  are  in  the  way  of  God,  and  that  their  false  notions  are  the  traths  of 
 Christ,  when  indeed  they  are  abominable  errors.  They  being  given  up  to  the  delusions  of 
 the  devil,  and  have  their  understanding  darkened ;  moreover,  they  may  be  just  upon 
 the  brink  of  ruin,  and  ready  to  fall  into  hell,  and  yet  may  not  know  anything  of  their  eternal 
 danger,  nor  know  they  are  in  Satan's  snares  or  den,  and  paw  of  that  lion. 
 
 IV.  Let  the  sun  shine  never  so  bright,  yet  a  blind  man  sees  it  not ;  it  is 
 Ungodly  sin-  all  one  to  liim  as  if  it  was  midnight.  So  though  the  Gospel  be  preached  never 
 saw  th^^sun.  SO  clearly  and  powerfully,  yet  wicked  men,  or  such  as  are  left  to  spiritual 
 blindness,  see  not.  They  know  not  truth  from  error,  light  from  darkness, 
 until  the  eyes  of  their  understandings  are  enlightened ;  and  this  is  the  grand  evil  and  misery 
 of  all  mere  natural  men. 
 
 Sinners  ^-    ^  ™^"  ''°'"°  ^^™''  never  knew,  nor  can  he  know  what  light  is,  but  only 
 
 know  not  by  imagination,  or,  as  he  is  told,  he  knows  it  not  by  experience.  So  those 
 ritua/nght  that  are  spiritually  blind  never  knew  what  the  light  of  God's  countenance  is, 
 "•  the  saving  light  of  Christ,  or  illuminations  of  the  Holy  Spirit  are ;  nor  can 
 
 they  know  this,  until  the  eyes  of  their  minds  and  understanding  are  opened.  True,  they 
 maj'  be  told  how  raisuig,  how  pleasant,  and  sweet,  chvine  light  is,  or  the  knowledge  of  Christ 
 is,  the  enjoyment  of  the  love  and  favour  of  God  is ;  but  they  know  not  any  of  these  things 
 by  experience,  and  therefore  all  they  can  know  or  speak  of  them,  is  but  what  they  have  read, 
 or  heard  others  declare,  or  make  known  of  them. 
 
 Blind  men  ^^-  '^^^J  ^hat  are  blind,  can  discern  neither  the  beauty  that  is  in  one  ob- 
 cannot  dis-  ject  that  Stands  before  them,  nor  the  deformity  of  another.  So  such  who  are 
 cfhri5t"'beau-  without  the  saving  light  or  knowledge  of  God  in  Jesus  Christ,  see  no  beauty, 
 ty-  uo  glory,  either  in  God  himself  or  in  Jesus  Christ ;  though  he  be  the  most 
 
 amiable  and  most  glorious  object  in  heaven  and  earth.  For  as  no  blind  man  can  be  affected, 
 or  smitten  with  earthly  beauty,  so  can  no  blind  sinner  be  affected  with  the  loveliness,  glory, 
 and  beauty  of  the  person  of  Christ,  or  with  the  preeiousness  of  divine  things.  It  is  by  rea- 
 son the  eyes  of  our  souls  are  enlightened  to  behold  the  Sun  of  Righteousness,  that  we  cry 
 out  with  the  spouse,  "  He  is  the  chiefest  among  ten  thousand, — and  is  altogether  lovely," 
 Cant.  V.  10,  16.  "  For  the  light  is  sweet,  and  it  is  a  pleasant  thing  for  the  eyes  to  behold 
 the  sun,"  Eccl.  xi.  7.  So  is  spiritual  light  to  believers,  whose  eyes  behold  the  Sun  of 
 Eighteousness. 
 
 VII.    They  who  are  in  darkness,  or  utterly  Mind,  cannot  discern  things  that 
 
 cannot'°d^"     differ,  nor  judge  of  colours.     So  men  spiritually  blind  cannot  discern  nor 
 
 «""    things     know  the  things  of  God,  "  For  what  man  knoweth  the  things  of  a  man,  save 
 
 the  spirit  of  a  man  which  is  in  him  ?    even  so  the  things  of  God  knoweth  no 
 
 man  but  the  Spirit  of  God ;"  that  is,  no  man  but  he  whose  eyes  are  enlightened  by  the 
 
SEEM.    X^^.]  THE    BLIND    LEADIXG    THE    BLIND.  93 
 
 Spirit  of  God.  "  For,  (saith  the  apostle,)  we  have  not  received  the  spirit  of  the  world,  but 
 the  Spirit  which  is  of  God,  that  we  might  know  the  things  that  are  freely  given  us  of  God — 
 But  the  natural  man  receiveth  not  the  things  of  the  Spirit  of  God.  for  they  are  foolishness 
 unto  him  ;  neither  can  he  know  them,  because  they  are  spiritually  discerned,"  1  Cor.  ii.  11, 
 12,  14.  By  a  natural  man  is  meant  such  a  one  that  is  in  the  state  of  nature,  and  hath  not 
 received  the  Spirit  of  God,  and  the  divine  illuminations  thereof,  and  so  is  spii-itually  blind. 
 
 VIII.    It  is  th«  greatest  folly  in  the  world  for  a  man  that  is  blind,  to  choose 
 a  blind  person  to   lead   bim,  he   being  thereby  exposed  equally  to   dismal     The  folly  of 
 dangers  with  his  guide.     So  what  greater  folly  can  any  be  guilty  of,  than  for     biind'gmde. 
 such  who  are  spiritually  blind,  or  wholly  ignorant  of  Christ, and  of  the  only 
 way  to  eternal  life,  to  choose  such  to  guide  or  lead  them,  who  are  as  blind  and  as  ignorant 
 as  themselves,  in  respect  of  Christ,  and  of  salvation  by  him.     But,  0  what  a  multitude  of 
 such  foolish  and  ignorant  persons  are  there  in  the  world.     And  this  brings  me  to  the  next 
 thing  proposed  to  be  opened. 
 
 Thirdly,  Who  are  blind  teachers,  or  blind  guides,  or  how  may  they  be 
 
 known?  bSdl'arters 
 
 Now  blind  guides  may  be  either  considered  absolutely,  or  comparatively,     oi  the  blind. 
 
 (1.)  Such  preachers  are  blind  guides,  who  are  utterly  in  darkness,  or 
 without  any  saving  grace  and  knowledge  of  Christ.  Or  (2ndly,)  Such  who,  though  they  may 
 be  savingly  enlightened,  and  have  the  true  knowledge  of  Jesus  Christ,  yet  in  respect  to  some 
 others,  who  have  received  much  gieater  knowledge,  abilities,  and  experience,  they  may  be 
 said  to  be  blind,  or  ignorant  teadiers ;  for  all  that  have  grace,  and  true  spiritual  knowledge, 
 so  as  to  be  renewed,  and  become  truly  gracious  persons,  are  not  fit  to  be  preachers 
 or  teachers  of  others  ;  yet  it  is  better  to  be  led  by  a  man  who  hath  a  dim  sight,  than  by 
 one  that  is  utterly  bhnd.  But  to  proceed,  and  speak  first  of  such  spiritual  guides  who  are 
 totally,  or  utterly  blind  and  ignorant,  as  to  saving  knowledge. 
 
 I.  He  that  is  not  a  converted  man,  a  renewed  man,  having  not  received  the  Holy  Spirit 
 to  enlighten  his  dark  mind  and  understanding,  if  he  take  upon  him  to  be  a  teacher  or  a  guide 
 to  the  blind,  he  himself  is  to  be  sure  a  blind  leader  of  the  blmd.  Yet  some  of  this  sort  may 
 have  knowing  heads,  though  they  are  blind  in  their  hearts,  or  without  the  saving  know- 
 ledge of  God  and  Jesus  Christ  themselves ;  and  know  not  by  experience  what  it  is  to  be 
 born  again,  neither  ever  tasted  nor  know  how  good  God  is,  and  bow  precious  Jesus  Christ 
 is.  Yet  there  may  not  be  such  danger  to  be  led  by  some  of  this  sort,  as  there  is  in  being 
 led  by  others,  whose  hearts  and  heads  too  are  dark,  or  without  the  knowledge  of  the  Gos- 
 pel ;  (yet  having  received  spiritual  gifts  and  clear  heads,  or  much  light  and  knowledge  as 
 to  the  doctrine  of  the  Ciospel,)  are  not  bliud  guides  in  that  sense,  and  should  therefore  be 
 acquitted  of  this  name  of  blind  leading  of  the  blind.  They  are  blind  as  to  their  state,  but 
 as  teachers  they  are  not  bliud  ;  but  were  this  sort  known,  they  ought  not  to  be  admitted  to 
 be  ministers  of  the  Gospel.  Unto  the  wicked,  God  saith  "What  hast  thou  to  do  to  declare 
 my  statutes,  or  that  thou  shouldst  take  my  covenant  into  thy  mouth  ?"  Psal.  1.  16.  None 
 are  true  ministers  of  Christ  but  such  only,  which  he  approves  of,  or  who  are  gracious  men, 
 that  truly  love  him,  and  can  tell  what  God  hath  done  for  their  souls,  who  by  their  own  ex- 
 perience are  able  to  open  the  nature  of  true  faith,  and  regeneration.  The  ministration  of 
 the  Gospel  ought  to  be  committed  to  faithful  men.  "  And  the  things  that  thou  hast  heard 
 of  me  among  many  witnesses,  the  same  commit  thou  to  faithful  men,  who  shall  be  able  to 
 teach  others  also,"  2  Tim.  ii.  2. 
 
 (II.)    Such  are  blind  leaders  that  know,  not  who  the  true  Christ  of  God  is,     ^"cbcreth  t 
 that  know  not  the  true  Messiah,  and  yet  take  upon  them  to  be  preachers  and     know  not 
 teachers  of  the  people.     The  Scribes  and  Pharisees  knew  not  that  Jesus  Christ     Jh^^i^gre^n*' 
 was  the  tnie  Saviour,  the  true  Messiah,  and  yet  pretended  they  were  instruc-     ofciiristis, 
 tors  of  the  foolish  guides  to  the  blind,  and  a  light  to  them  that  were  in  dark-     guides, 
 ness,  Kom.  ii.  18 — 20.     So  all  such  now  who  pretend  they  are  guides  and  in- 
 structors of  the  people  who  deny  the  Lord  Christ,  or  Jesus  of  Nazareth,  to  be  God,  of  the 
 essence  of  the  Father,  and  truly  man  of  the  substance  of  the  blessed  Vii-giu,  they  know  not 
 who,  or  whom  the  true  Messiah  is,  and  therefore  are  blind  guides,  false  teachers,  and  de- 
 ceivers.    For  what  can  betray  greater  ignorance  than  this  ?     What,  preach  a  fa'^e  (^hrist? 
 Err  about  the  object  of  worship  ?     If  Jesus  of  Nazareth  was  not  the  most  high  God,  but  a 
 mere  man,  he  was,  as  they  said,  a  blasphemer,  and  so  a  deceiver ;  for  he  bore  witness  that 
 he  and  the  Father  were  one,  that  is,  one  in  essence,  and  was  the  only-begotten  Son  of  God; 
 Christ  is  the  Son  of  God  by  an  eternal  generation.     ^Moreover,  was  he  not  so  the  Son  of 
 God,  he  could  not  be  our  Saviour,  because  we  have  no  Saviour  but  God  only,  none  that 
 
94  THE   ELIXD   LEADING   THE   BLIND.  [boOK   I. 
 
 can  save  us  from  sin  and  eternal  wrath.  "  I  am  Goil,  and  there  is  none  else,  besides  me 
 there  is  no  Saviour,"  Isa.  xliii.  11.  And  then  also,  it  is  idolatry  to  give  the  same  divine 
 worship  to  him  that  belongs  to  God  only ;  but  this  worship  is  given,  and  ought  to  be  given 
 to  Jesus  Christ,  as  Mediator.     "  All  the  angels  are  required  to  worship  him,"  Heb.  i.  6. 
 
 Therefore  the  Arians,  Socinians,  and  the  Caffionites,  are  blind  guides.  More- 
 TheArians,  over,  such  teachers  that  deny  the  true  Saviour  is  truly  man  of  our 
 c''ffl">nites  nature,  without  us,  now  in  heaven,  and  in  respect  of  his  human  nature  can 
 and  Quakers  be  but  in  One  place  at  one  time,  are  bhnd  guides.  For  Christ  died  as  con- 
 of'tuebund^'     cerning  the  flesh,  but  had  he  not  been  man  as  well  as  God,  he  could  not  have 
 
 died  ;  that  Christ  therefore  that  never  died,  nor  could  die,  is  a  false  Christ ;  or 
 who  is  not  "  Bone  of  our  bone,  and  flesh  of  our  flesh."  And  from  hence  it  appears,  the 
 Quakers,  who  pretend  to  be  teachers,  are  false  teachers,  or  blind  leaders  of  the  blind  ;  for 
 none  but  he  that  was  the  seed  of  the  woman,  is  or  can  be  the  true  Saviour.  "  He  was  made 
 of  a  woman,  and  was  of  the  seed  of  David  according  to  the  flesh. — He  took  on  him  the 
 seed  of  Abraham,"  Gen.  iii.  1.5,  Acts  ii.  30,  Gal.iv.  4,  Heb.  ii.  16.  But  the  Quakers  say, 
 Christ  was  never  seen  of  fleshly  eyes,  and  reproach  them  that  say  he  is  a  man,  consisting 
 of  the  same  nature  with  us  (though  glorified)  now  in  heaven.  One  told  me,  he  knew  not 
 where  that  body  is,  that  rose  from  the  dead. 
 
 (III.)  All  legal  teachers  are  bhnd  leaders.  I  mean  such  that  preach  justification  by  the 
 works  of  the  law,  or  by  the  righteousness  of  man  in  conformity  to  the  law.  Tlus  doctrine 
 the  Scribes  and  Jewish  doctors  taught,  whom  our  Saviour  called  blind  leaders  of  the  blind, 
 they  preached  justification  by  doing,  or  by  a  man's  own  righteousness,  and  not  by  Christ, 
 or  by  his  righteousness  alone.  "  They  being  ignorant  of  God's  righteousness,  and  going 
 about  to  establish  their  own  righteousness,  have  not  submittted  themselves  to  the  righteous- 
 ness of  God,"  Rom.  x.  3.     "  They  sought  it  not  by  faith,  but  as  it  were  by  the  works  of 
 
 the  law,"  Rom.  ix.  32.  These  men  pervert  the  Gospel  of  Christ ;  nay. 
 Legal  preach  another  Gospel  than  that  which  Christ  and  his  apostles  preached  :  and 
 
 Flktfguidea.      hence  Paul  told  the  Galatians,  "  They  were  removed  to  another  Gospel,  by 
 
 these  blind  and  false  teachers,  whose  doctrine  they  had  too  far  adhered  unto. 
 Gal.  i.  0.     "  For  if  righteousness  came  by  the  law,  then  Christ  is  dead  in  vain,"  Gal.  ii.  21. 
 and  this  is  to  frustrate  the  grace  of  God  ;  therefore  whoever  they  are  that  bring  in  men's 
 own  inherent  righteousness  to  justify  them  before  God,  are  blind  leaders  of  the  blind. 
 Snchthat  i^^-)    Such  who  preach  up  morality,  or  a  sober  moral  life  to  be  sufficient 
 
 preach  mo^  ^q  justify  and  Save  the  souls  of  men  ;  or  do  not  strive  to  take  people  off  from 
 tion  to  "  any  thing  that  they  can  do,  or  from  depentUng  upon  any  good  works  of  their 
 are  bUnd  own,  or  to  trust  in  any  thing,  save  upon  Jesus  Christ  alone,  are  blind  leaders 
 guides.  of  the  blind,  and  will  all  fall  into  the  ditch  at  last,  unless  God  in  mercy 
 
 opens  their  eyes  ;  for  this  sort  are  as  blind  as  the  Jews  and  Jewish  Rabbins  were  :  for 
 had  there  been  a  law  (any  law)  tliat  could  have  given  life,  verily  righteousness  had  been 
 by  the  law.  Gal.  iii.  21.  While  Paul  was  a  Pharisee,  no  doubt  but  he  was  a  good  moral 
 man,  and  had  as  much  legal  righteousness  as  any  have  now  in  our  days.  For  he  says,  he 
 had  walked  in  all  good  conversation,  even  until  that  day.  Acts  xxiii.  1  ;  and  as  touch- 
 ing the  righteousness  which  i*s  of  the  law,  he  was  blameless,  Phil.  iii.  7,  8  ;  but  all  this 
 he  counted  but  dung,  when  his  eyes  were  truly  opened,  and  he  believed  in  Jesus  Christ. 
 "  Except  your  righteousness  exceed  the  righteousness  of  the  Scribes  and  Pharisees,  you 
 cannot  enter  into  the  kingdom  of  heaven,"  Matt.  v.  20. 
 
 Sucb  that  (V.)  Such  teachers  that  preach  for  doctrine  the  commandments  of  men, 
 
 preach  mens     Qf.  traditions,  and  inventions  of  men,  or  that  call  devised  worship,  divine  wor- 
 
 tradition  are  .  ,        ,      .       .        .  t>  r^i     •  ^  ^^'^  i 
 
 blind  leaders  ship,  or  precepts  ol  men  to  be  the  institutions  ot  Christ,  and  would  impose  such 
 ofthebiidd.  j.;jgg  j^j^j  superstitions  upon  the  consciences  of  men,  are  blind  leaders  of  the 
 blind.  These  things  our  blessed  Saviour  charged  the  Scribes  and  Pharisees  with,  whom 
 he  called  blind  leaders  of  the  blind,  "  teaching  for  doctrine  the  commandments  of  «ien," 
 Matt.  XV.  9  ;  and  such  who  have  made  void  the  commandments  of  God  through  their 
 traditions. 
 
 (VI.)  All  that  preach  not  justification,  and  salvation  by  Jesus  Christ  alone,  or  that 
 preach  not  that  holy  doctrine  delivered  by  Christ  and  his  apostles,  and  which  was  con- 
 firmed by  miracles,  are  blind  guides. 
 
 (Vn.)  Such  that  deny  the  written  word  to  be  the  Word  of  God,  and  the  only  rule  of 
 faith  and  practice.  • 
 
SE/!M.  XVI.]  THE   BUND   LEADING    THE   ELIND.  95 
 
 APPLICATION. 
 
 1.  Infer.  Sin  is  a  miscliievous  evil.     0  wliat  hatli  man  done  in  sinning     f.™i""'f'J('" 
 against  God  !  he  is  become  blind  thereby,  sin  hath  put  the  eyes  of  his  under-     ridi  man  mid 
 standing.  ^''^"''^• 
 
 2.  0  what  a  deplorable  state  are  all  men  in  naturally  !  0  how  grievous  a  thing  is  it, 
 to  be  blind,  born  blind,  and  never  to  see  the  sun. 
 
 3.  I  infer,  that  sinners  are  punished  with  the  worst  of  bluidness.  (1.)  Because  it  is 
 the  bhndness  of  the  soul ;  what  is  natural  blindness  to  spiritual  blindness  ?  Many  who 
 have  lost  their  natural  sight,  ai'e  happy,  have  blessed  divine  light  in  their  souls,  being 
 savingly  enlightened.  (2.)  Others  know  they  are  blind,  such  I  mean  that  have  lost  their 
 natural  sight ;  but  sinners  know  not,  will  not  believe  they  are  blind.  (3.)  And  such  who 
 are  deprived  of  their  bodily  sight,  are  glad  to  accept  of  one  to  lead  them  :  but  some  blind 
 sinners  desire  not  any  guide,  and  others  choose  Wind  guides  to  lead  them.  (4.)  Others 
 that  are  blind,  bewail  their  bhndness,  mourn  for  being  dark,  and  having  no  sight ;  but 
 sinners  never  bewail  their  want  of  sight,  or  mourn  in  being  spiritually  blind.  (5.)  Poor 
 blind  men  and  women  would  account  it  no  small  mercy  to  have  their  sight  restored  to 
 them,  but  sinners  love  darkness  rather  than  light.  (6.)  Such  who  are  naturally  blind, 
 are  willing  and  ready  to  take  warning  wlien  in  danger  of  falling  into  a  ditch,  or  into  the 
 fire,  or  into  a  river.  But  blind  sinners  contemn  all  warning  given  to  them  of,  or  falling 
 into  the  deep  ditch  of  God's  eternal  wrath,  or  into  the  lake  of  eternal  fire  and  brimstone. 
 Oh  there  is  no  bhndness  like  spiritual  blmdness. 
 
 4.  I  infer.  No  man  can  by  any  power  of  his  own  arrive  to  true  spiritual  sight ;  no,  it 
 must  be  God  that  opens  the  eyes  of  such  that  were  born  bhnd,  it  requh'es  almighty  pow- 
 er. Conversion  work  is  a  miraculous  work,  it  raises  the  dead,  and  opens  the  eyes  of 
 the  blind. 
 
 5.  Learn  from  hence  to  pity  the  blind,  such  blind  that  pity  not  themselves. 
 
 6.  Be  exhorted  to  praise  God  for  the  Gospel,  which  is  sent  to  open  blind  eyes.  But 
 if  sinners  come  to  see,  they  must  have  their  eyes  also  opened.  The  bhnd  see  not  the  sun 
 though  it  shines  in  its  strength.  0  pray  for  the  Spirit  to  open  your  eyes,  to  see  the  Sun 
 of  righteousness. 
 
 7.  You  that  see,  have  a  twofold  cause  to  praise  God,  1.  For  the  light  of  information  : 
 2.  For  the  light  of  ac^peptation. 
 
 8.  Terror,  why  wretched  sinners,  what  do  you  mean  to  choose,  to  be  led  by  blind 
 guides  ?  Whither  will  you,  and  they  that  lead  you,  fall  at  last  ?  Take  heed  who  you 
 are  led  by. 
 
 9.  You  that  see,  praise  and  admire  infinite  grace,  and  walk  as  chihlren  of  the  light. 
 
 10.  Bewail  them  most  of  all,  that  are  smitten  with  spiritual  blindness.  For  as  God 
 smote  the  Sodomites  with  natural  blindness,  so  hath  he  smote  many  with  spiritual  blind- 
 ness, in  a  way  of  judgment.  Some  are  left  to  hardness  of  heart,  and  blindness  of  mind, 
 and  others  in  wrath  left  to  beheve  a  lie,  or  given  up  to  "  strong  delusions,  that  they 
 might  be  damned,  because  they  received  not  the  truth  in  the  love  of  it,  that  they  might 
 be  saved,"  2  Thess.  ii. 
 
 11.  Trial.  By  this  all  may  know,  whether  they  see  or  not.  0  what  a  vast  difference 
 is  there  between  being  utterly  blind,  and  having  clear  eye-sight.  "  One  thing  I  know  (said 
 the  man  that  Christ  opened  his  eyes)  that  whereas  I  was  blind,  I  now  see,"  John  ix.  25. 
 Can  you  say  so  ?  Be  sure  if  you  see,  you  can  remember  how  woful  bhnd  and  ignorant 
 you  once  were,  and  also  do  know,  when  and  by  what  means  you  came  to  see  ;  and  do 
 also  not  a  little  admire  infinite  grace,  that  God  should  open  your  blind  eyes,  or  give  you 
 the  sa^■ing  knowledge  of  himself,  in  the  face  of  Jesus  Christ,  and  0  how  sweet  is  the  light 
 of  saving  knowledge  to  your  souls  !  Also  what  wonderful  things  do  you  see  in  God's 
 law,  and  in  Christ,  and  in  the  blessed  Gospel,  what  dangers  do  you  see,  and  know  how 
 to  avoid  them  ;  and  what  do  you  experience  of  a  change,  that  is  wrought  in  you,  to  what 
 your  state  was  once  1  And  how  do  you  prize  the  hght,  and  hate  darkness,  the  darkness 
 of  sin,  and  all  errors. 
 
 12.  Bewail  them  that  are  blind  ;  are  not  some  of  your  children  and  friends  blind,  stone 
 blind,  and  know  it  not  ?  0  mourn  over  them,  and  cry  to  God,  to  open  their  eyes.  Also 
 bewail  a  blind  and  dark  world,  and  that  is  led  and  resolved  to  be  led  by  bhnd  leaders. 
 Cry  that  God  would  enlighten  the  earth,  and  send  more  leaders,  who  have  clear  sight  and 
 knowledge  of  God,  .lesus  Christ,  and  of  the  salvation  he  hath  wrought  out. 
 
96  THF.    PARAI)I,K    OF    BUILDING    A    TOWEE.  [cOOK    I. 
 
 SERMON    XVII. 
 
 For  which  of  you  inlending  to  build  a  tower,  silteth  not  down  first,  and  counteth  the  cost, 
 
 whether  he  have  sufficient  to  finish  it. 
 Lest  haply  after  he  hath  laid  the  foundation,  and  is  not  able  to  finish  it,  all  begin  to  mock  him, 
 saying,  this  man  began  to  build,  and  was  not  able  to  finish. — Luke  xiv.  28,  ii),  30. 
 
 This  parable  was  spoken  by  our  blessed  Saviour,  to  the  multitude,  as  it  is  expressfd  in 
 ver.  25.  And  there  went  great  multitudes  with  him,  and  he  turned  and  said  unto  them, 
 "  If  any  man  come  unto  me,  and  hate  not  his  fatlier,  and  mother,  and  wife,  and  children, 
 and  brethren,  and  sister,  and  his  own  life  also,  he  cannot  be  my  disciple,"  ver.  26.  "  And 
 whosoever  doth  not  bear  his  cross,  and  come  after  me,  cannot  be  my  disciple,"  ver.  27. 
 And  then  it  follows.  "  For  which  of  you  intending  to  build,"  &c.  So  that  the  main  design 
 and  scope  of  this  and  the  parable  immediately  following,  of  going  to  war,  are  to  put  all 
 persons  upon  considering,  and  weighing  well,  (before  they  take  upon  them  the  profession 
 of  religion,  or  give  themselves  up  to  be  members  of  his  Church)  what  it  will  cost  them, 
 what  pains,  and  what  loss,  or  what  they  must  do,  and  expect  to  meet  withal  for  his  sake. 
 
 In  this  parable  the  work  of  a  Christian  is  compared  to  a  building,  in  the  other  to  a 
 warfare  ;  and  to  both  these  things  frequently  in  the  Scripture,  the  work  and  business  of  a 
 Christian  professor  and  a  holy  life  are  compared,  botli  by  our  Lord  himself,  and  his  apos-  • 
 ties :  in  Matt.  vii.  24,  a  true  believer  is  likened  to  a  wise  builder  :  and  a  hypocrite  to 
 a  foolish  builder,  that  built  his  house  on  the  sand  ;  which  I  have  opened. 
 "  Which  of  you  intending  to  build  a  tower  ;"  he  that  builds,  puts  what  was  in  his  thoughts, 
 Abuiider  intention,  and  purpose,  into  execution:  he   first  designs,  or  resolves  within 
 
 pose^nto^'.  liimself,  that  he  will  build,  &c.  So  every  person,  before  he  takes  upon  him  the 
 ecution.  profession  of  the  Gospel,  or  becomes  a  disciple  of  Christ,  first  thinks  upon  it, 
 
 ponders,  and  weighs  well  the  matter  in  his  mind,  and  then  fully  resolves  that  he  will  do 
 it.  And  he  that  is  wise,  will  also  consider  well,  what  cost,  and  what  pains,  or  labour  he 
 must  be  at,  in  building  of  such  a  tower,  or  house.  (1.)  He  considers,  what  cost,  and 
 pains,  the  digging  up  the  old  foundation  may  be  to  him,  and  the  removing  all  the  rubbish. 
 It  win  cost  ^°^  removing  the  rubbish  of  the  old  Temple,  cost  the  J^ws  much  pains  and 
 much  pains  cost ;  SO  every  sinner  should  consider,  what  the  digging  up  the  old  foundation 
 to  lay  the''  o(  nature,  and  the  covenant  of  works,  will  cost  him,  and  also  the  rooting 
 foundation,       out  of  all  evil  habits  of  sin. 
 
 itwiii  cost  2.  What  pains  it  will  cost  him  to  dig  deep,  to  lay  the  foundation  of  a  high 
 
 to renmve'  tower.  For  that  must  be  done,  or  his  building  may  soon  fall.  So  every  spi- 
 anoidfoun-  ritual  builder  should  consider,  what  it  will  cost  him,  to  lay  the  foundation 
 stone,  Jesus  Christ,  at  the  bottom  of  all  his  building,  which  he  cannot  do,  but 
 he  must  dig  deep  into  the  eternal  counsel  and  purpose  of  God,  and  also  into  the  covenant, 
 and  blessed  compact  between  the  Father  and  the  Son  from  all  eternity,  and  this  wiU  cost 
 him  much  wisdom  and  pains  also. 
 
 To  build  a  tower.  Certainly,  our  Lord,  on  purpose,  mentioned  a  tuwer,  rather  than  any 
 other  building,  and  perhaps  to  signify,  that  the  top  of  our  spiritual  building  must  reach  up 
 to  heaven,  or  otherwise  it  will  be  vain  to  build  :  for  though  the  builders  of  Babel  were 
 fools,  to  think  that  they  could  build  a  tower  to  save  them  from  the  deluge  of  God's  wrath, 
 or  that  way  to  get  up  to  heaven  ;  yet  he  that  builds  in  a  right  manner  upon  Christ,  shall 
 find,  and  that  when  be  hath  finished  his  building,  or  received  the  end  of  his  faith,  he  shall 
 reach  heaven,  so  that  an  entrance  into  it  shall  be  ministered  abundantly  unto  him,  (i.  e.) 
 he  shall  receive  the  salvation  of  his  soul. 
 
 "  Sitteth  not  down  first,  and  counteth  the  cost :"  If  he  be  wise,  he  will  not  rashly  under- 
 take so  great  a  work  ;  so  every  sinner  ought  deliberately,  not  hastily,  rashly,  or  inconsider- 
 ately, to  enter  into  a  visible  profession  of  religion,  or  become  a  disciple  of  Jesus  Christ ;  but 
 count  the  whole  cost,  viz.,  that  he  must  part  with  all  his  sins,  though  never  so  sweet,  plea- 
 sant, or  profitable  to  him  in  times  past ;  and  that  he  must  not  only  deny,  or  part  with  sin- 
 ful self,  but  with  religious  self  also,  or  with  all  his  own  righteousness,  in  point  of  trust,  or 
 dependance,  yea,  and  with  natural  self  likewise,  wife,  children,  brethren,  sisters,  and  his 
 own  hfe  also  ;  he  must  part  with  all,  when  Christ  calls  for  it ;  nay,  he  must  hate  all  these 
 presently  ;  that  is,  he  must  have  a  lesser  love  to  any  of  these  relations,  and  to  his  own  life. 
 
SF.RM.    XVIl.J  •   THE    PAttABLF.    OF    liUIT.DlXr.    A    TOWi-.R.  97 
 
 than  to  the  Lord  Jesus  Christ :  a  lesser  love  is  in  thescriptuie  called,  a  hatred.  Leah  is  said 
 to  be  hated  by  Jacob,  because  he  loved  Rachel  better  than  she  :  "  And  when  the  Lord 
 saw,  that  Leah  was  hated,  he  opened  her  womb,"  &c..  Gen.  xxix.  31.  Moreover,  he  must 
 consider,  that  his  name  wi  1  be  reproached,  vilified,  and  despised  b}'  the  men  of  the  world, 
 if  he  begins  once  to  cleave  to  Jesus  Christ,  and  become  a  member  of  liis  visible  church,  and  a 
 professor  of  the  gospel ;  and  be  accounted  every  day  as  a  sheep  for  the  slaughter--"  They  shall 
 put  you  out  of  the  synagogue  :  )  ea,  the  time  cometh,  that  whosoever  killeth  you  will  think 
 he  doeth  God  service,"  John  xvi.  2.  Now  these  things  our  Lord  made  known,  and  spake 
 this  parable  on  purpose  also,  that  all  persons,  who  seem  inclined  to  follow  him,  should  con- 
 sider well  of,  even  ponder  in  their  minds,  what  it  will  cost  them  ;  he  would  have  us  know 
 the  worst  that  can  befal  us  in  following  of  him,  that  when  troubles  rise,  none  might 
 be  oflfended,  nor  have  cause  to  say,  I  was  not  told  of  these  things  before  I  began  to 
 build. 
 
 "  Whether  they  have  to  finish  it."  We  readsufficient,  but  that  is  a  supplement,  whether 
 they  have  enough,  or  that  which  is  sufficient  to  finish  the  whole  work,  or  ^o  man  is 
 to  hold  out  in  your  Christian  course  to  the  end.  Now  I  conceive  our  blessed  |"','Jsg™{o°^ 
 Saviour  intended  by  these  words  to  discover  the  insufficiency,  or  that  great  build  this 
 weakness,  and  inability  that  is  in  every  person,  considered  as  in  himself,  '""'■"- 
 to  go  on  to  perfect  the  great  building,  or  salvation  of  his  owu  soul,  that  so  he  might  put 
 every  one  upon  considering  in  whom  his  sufficiency  alone  lies,  or  who  it  is  that  is  his 
 strength,  before  he  begins  to  profess  the  Lord  Jesus.  Brethren,  he  that  thinks  (when  he 
 begins  to  build)  he  hath  in  himself  sufficient  wisdom,  strength,  grace,  and  courage  to  finish, 
 hath  neither  sat  down  to  count  what  he  hath,  nor  what  it  will  cost  him  to  begin  and  finish 
 the  building  of  this  tower.  But  he  that  counts  Christ's  righteousness  his  righteousnes,  and 
 the  strength  of  Christ,  his  strength,  and  that  grace  that  is  in  Christ,  to  be  treasured  up  in 
 the  Lord  Jesus  for  him,  and  as  he  builds  on  Christ  the  whole  of  his  salvation,  so  trusteth 
 alone  upon  him  for  supportation,  or  for  whatsoever  he  sees  needful,  or  necessary  for  him,  in 
 order  to  finish  this  spiritual  building,  certainly  he  hath  wisely  sat  down,  and  counted  the 
 cost,  and  knows  where  he  may  have  sufficient  supply,  at  all  times  to  perfect  the  whole  work  : 
 "  For  I  know  whom  I  have  believed,  and  am  persuaded,  that  he  is  able  to  keep  that  which 
 I  have  committed  to  him,  against  that  day,"  2  Tim.  i.  12.  Our  Lord  would  have  us  know, 
 that  without  him  we  can  do  nothing,  John  xv.  5  ;  and  this  we  should  consider,  and  know 
 at  first,  and  so  count  our  own  wealcness,  and  yet  find  out  that  great  mine  of  riches  which 
 we  have  in  Jesus  Christ,  that  so  we  may  be  able  to  say  with  Paul,  "I  can  do  all  things 
 through  Jesus  Clirist  that  strengtheneth  me." 
 
 "  Lest  haply  after  he  hath  laid  the  foundation,  and  is  not  able  to  finish  ;  all  that  behold  it 
 begin  to  mock  him,"  &c.  Parables,  as  I  have  told  you,  do  not  ruu  always  on  all  four ;  the 
 scope  of  this  parable  chiefly  should  be  observed :  a  man  may  lay  a  foundation  of  a  house 
 well,  and  yet  may  not  be  able  to  finish  it,  but  expose  himself  to  shame  and  reproach  ;  but 
 he  that  lays  Christ  as  the  foundation  of  his  faith,  hope,  and  salvation,  or  begins  in  a  true 
 and  right  manner  to  build,  having  saving  faith  in  Jesus  Christ,  shall  be  enalded  to  finish. 
 But  some  lay  the  foundation  of  their  building  on  the  sand,  or  build  not  rightly  on  Christ, 
 (i.  e.)  not  upon  his  merits,  on  his  righteousness,  on  his  power,  on  his  witdoni,  on  his  pro- 
 mises, and  on  his  faithfulness,  they  build  not  on  Christ,  but  rather  upon  their  own  righte- 
 ousness, on  their  own  power,  and  on  their  sufficiency,  they  glory  in  themselves ;  and  these, 
 when  they  have  begun,  or  have  laid  a  foundation  thus,  are  not  able  to  finish,  and  so  men 
 begin  to  mock  them  ;  for  suffering  some  losses  in  professing  of  Christ,  yet  after  all  fail  in 
 their  profession  :  a  high  tower  had  need  to  have  a  good  and  firm  foundation,  for  else  it  may 
 fall  before  it  is  finished. 
 
 Our  Lord  here  compares  the  faith  and  wovkof  a  Christian,  to  a  man's  building  of  a  tower, 
 and  from  hence  note, 
 
 Doct.  A  Christian  is,  or  may  be  compared  to  a  man  that  builds  a  tower,  a  noble  build- 
 ding,  not  a  cottage,  and  therefore  should  count  the  cost. 
 
 1.  I  shall  show  you  what  a  tower  or  building  it  is,  or  why  it  is  called  a  tower. 
 
 2.  I  shall  show  you  why  a  Christian  is  said  to  build  a  tower. 
 
 3.  That  every  believer  should  consider  so  well  the  matter  as  to  count  the  cost. 
 
 4.  Apply  it. 
 
 1.  In  opening  those  words  of  our  Lord  Matt.  vii.  (He  that  heareth  these  saying  of 
 mine  and  doeth  them,  &c.)  T  have  showed  that  every  true  (Christian  is  coni)>ared  to  a 
 huilder,  and  therefore  shall  pass  by  that  here,  and  show  you  why  he  is  said  to  build  a 
 tower. 
 
98  THE    PAKAEI.F.    OF    BflLDING    A   TOWEK.  [eOOK    I. 
 
 1.  A  tower  is  no  small  building,  but  a  noble  structure,  one  of  the  chiefest  of  buildings  :  so 
 a  believer's  spiritual  building  is  a  most  noble  building.     This  appears, 
 
 1.  Upon  the  consideration  of  the  contriver  of  it,  which  was  the  great  God,  by  his  own 
 eternal  wisdom  :  0  wliat  a  kind  of  tower  is  this,  a  building  is  this,  that  infinite  wisdom 
 was  the  contriver,  viz.  To  build  us  up  in  Jesus  Christ ;  "  but  ye,  beloved,  building  up  your 
 selves  on  your  most  holy  faith,"  &c.  Every  beUever  is  a  builder,  but  God  contrived  the 
 building,  and  also  gives  directions  how  to  build  ;  the  foundation,  the  materials,  and  the 
 skilful  putting  all  together,  was  found  out,  ordained,  or  appointed  by  Almighty  God. 
 
 2.  It  is  a  noble  building,  because  the  Lord  Jesus  Christ  is  the  foundation  of  it,  and  was 
 also  first  laid  by  the  Father,  in  his  eternal  decree  and  purposes,  (i!.)  Christ  laid  him- 
 self for  this  foundation.  (1.)  In  and  by  that  holy  doctrine  he  taught.  (2.)  By  his  own 
 actual  obedience,  and  by  what  he  suffered.  (3.)  In  the  holy  example  of  his  life,  as  our 
 pattern. 
 
 3.  The  Apostles  also  laid  Christ  for  the  only  foundation  of  this  noble  tower  and  struc- 
 ture, by  their  doctrine  and  practice,  1  have  laid  the  foundation,  &c. 
 
 4.  Every  believer  also  lays  Christ  for  a  foundation,  by  beheving,  resting,  or  relying 
 alone  upon  him. 
 
 II.  It  is  a  noble  building,  or  a  famous  tower,  because  the  design  of  it  is  to  pre- 
 serve the  soul  from  all  its  enemies,  and  from  aU  dangers  whatsoever,  to  eternal  life. 
 
 III.  This  spiritual  building  may  be  called  a  tower,  because  a  Christian  is  a  soldier,  and 
 this  building  is  to  be  his  fortress,  and  if  he  builds  on  Chi-ist  or  rightly  upon  the  only  foun- 
 dation, he  need  not  fear  all  the  gun-shot  of  satan,  sin,  the  flesh,  and  the  world,  though  he 
 must  expect  to  be  battered  severely  by  these  enemies. 
 
 IV.  It  may  be  called  a  tower,  because  the  top  of  it  must  reach  up  to  heaven  :  he 
 builds  for  another  world,  and  must  gi-adually  proceed  until  he  come  to  heaven  ;  he  hath 
 not  finished  this  tower  untU  then,  not  till  an  entrance  be  administered  to  him  into  the  ever- 
 lasting kingdom  of  our  Lord  and  Saviour  Jesus  Christ. 
 
 Secondly,  why  is  a  Christian  said  to  build  this  tower  ? 
 May  be  fit-  I.     Because  he  is  to  believe  in  Jesus  Christ;  faith  is  required  of  him,  or 
 
 buiidinR  "  believing  in  Christ ;  that  which  we  build  upon,  we  trust  in  it,  or  rely  upon, 
 upon  Christ,  go  in  this  sense  we  build  on  Christ ;  that  is,  we  trust  in  him,  venture  our  souls 
 on  him,  we  build  our  faith,  our  hope,  expectation,  and  eternal  life  on  Jesus  Christ ;  and  so 
 may  be  said  to  build  this  famous  tower  of  our  salvation. 
 
 But  pray  note,  it  is  God  that  finds  aU  the  materials,  our  "  Faith  is  not  of  ourselves,  it  is 
 the  gift  of  God,"  Eph.  ii.  8.  So  our  hope  is  not  oidy  in  God,  but  also  of  God ;  he  also 
 gives  strength,  skill,  and  courage  ;  and  is  at  all  the  charge  of  the  whole  building  ;  but  as 
 we  are  requii'ed  to  work  out  our  own  Salvation,  so  we  are  commanded  to  ;  "  building  up 
 yourselves  in  your  most  holy  faith,"  Jude  20  ;  by  trusting  in  God  through  Jesus  Christ,  or 
 by  exercising  faith  in  his  word  and  promises,  and  adding  unto  our  faith  virtue,  and  unto 
 virtue  knowledge,  and  unto  knowledge  temperance,  &c.  And  thus  he  may  be  said  to  build, 
 and  still  make  a  further  progression,  until  he  have  finished  the  building,  or  receive  the  end 
 of  his  faith,  the  salvation  of  his  soul. 
 
 Thirdly,   that  every  believer  should  consider  so  weU  the  matter,  as  to  count  the  cost. 
 
 1.  I  shall  note  here  wliat  he  should  consider : 
 
 2.  Why  count  the  cost. 
 
 I.  He  should  consider  well  what  foundation  he  builds  this  tower  upon,  because  there  is 
 but  one ;  "  Other  foundation  can  no  man  lay  then  that  which  is  laid,  which  is  Jesus  Christ," 
 1  Cor.  iii.  11. 
 
 Because  if  he  builds  his  hopes  of  salvation  upon  any  other  foundation,  his  tower  wUl  fall, 
 though  he  build  never  so  high,  or  never  such  a  glorious  profession  of  rehgion  in  the  sight 
 of  men. 
 
 II.  He  should  consider  and  ponder  well  what  he  should  build  upon  this  foundation,  viz. 
 His  faith,  his  liope,  his  soul,  his  justification,  his  redemption,  his  sanctification  ;  in  a  word 
 his  soul,  every  thing,  even  aU  his  whole  salvation  must  be  built  upon  Christ  alone,  and 
 upon  nothing  else. 
 
 ni.  He  should  consider  when  he  should  build,  and  that  is  presently  ;  he  must  not  delay 
 building  one  hour,  for  he  is  in  danger  of  falling  into  hell  every  moment :  "  I  made  haste  and 
 delayed  not,  to  keep  thy  precepts,"  saith  David. 
 
 IV.  He  should  consider,  how  he  must  build,  viz.,  that  is  by  faith,  or  by  believing,  by 
 trusting  in,  or  relying  upon  Jesus  Christ  only :  not  by  working,  not  by  doing,  no,  but  by 
 believing :  not  on  Christ's  righteousness,  and  on  his  own  inherent  righteousness  together  ; 
 
SKHM.  XVH.]  THE    PAUABtE    OF   BUILDING    A    TOWm.  99 
 
 but  on  Christ's  merits  and  righteousness  alone,  exclusive  of  all  tilings,  either  as  wrought  in 
 him,  and  done  by  him  ;  not  on  his  own  sincere  obedience,  but  on  Christ's  obedience  ;  not 
 on  his  faith ,  but  on  the  object  of  his  faith,  the  Lord  Jesus  Chrfet ;  and  the  blessed  God  and 
 Father,  in,  and  by  Christ  Jesus. 
 
 Quest.  Why  should  he  sit  down  and  count  the  costs  ? 
 
 1.  Because  it  will  be  a  very  costly  building  to  him.  (1.)  He  must  give  y^^  ^  j. 
 up  all  his  cursed  sins  and  lusts,  though  as  dear  to  him  in  times  past,  as  a  right 
 
 whatsoever  he  once  accounted  gain.     (3.)     He  must  part  with  all  his  for-     ""","'„",'," 
 mer  companions,  and  expect  they  vdU  mock  and  deride  him  (as  I  hinted  be- 
 fore) and  may  be  his  own  Hfe  also. 
 
 2.  Because  great  storms  may  rise,  and  floods  come,  and  beat  upon  his  high  tower  :  and 
 he  should  count  the  damage  he  may  sustain  in  such  storms. 
 
 3.  Because  he  is  not  able  either  to  begin,  nor  to  build,  or  lay  one  stone  by  his  own 
 strength  ;  and  if  he  knows  not  tliis,  or  doth  not  utterly  despair  of  any  power,  or  ability  of 
 his  own,  he  will  never  be  able  to  finish,  and  then  men  will  mock  him,  aud  say,  "  This  man 
 begun  to  build,  but  was  not  able  to  finish." 
 
 4.  He  must  account,  how  rich,  how  strong,  and  able  he  is  in  Jesus  Christ ;  and  if  he 
 knows,  that  Christ  is  liis  strength,  (as  well  as  his  rigliteousness,)  he  counts  the  cost  aright ; 
 and  if  he  depends  wholly,  constantly,  he  need  not  fear,  but  he  shall  have  wherewith  to 
 finish  this  famous  tower,  [i.  e.,)  the  salvation  of  his  precious  soul. 
 
 APPLICATION. 
 
 1.-  This  reprehends  all  rash  and  inconsiderate  persons,  who  through  some     Reproof, 
 sudden  slash  of  zeal  (which  may  prove  like  a  land  flood)  set  out  in  a  visible  profession  of 
 Christ  and  the  gospel.    Alas,  sirs,  though  men  should  not  delay  in  closing  with  Christ,  and 
 flying  from  the  wrath  to  come,  yet  they  should  do  nothing  rashly,  or  without  weighing  the 
 matter  deliberately.     Some  young  people  I  fear  have  showed  no  small  folly  this  way. 
 
 2.  This  may  inform  us  of  the  reason,  there  are  so  many  who  grow  cold,  inform, 
 and  soon  falter,  and  fall  ofi",  or  decline  in  their  zeal,  and  seeming  love  to  Christ,  his  truth 
 aud  people,  they  counted  not  the  cost,  what  corruptions  they  must  mortify,  what  temp- 
 tations they  must  withstand,  and  what  reproaches  they  must  expect  to  meet  with,  and 
 what  enemies  they  may  find,  and  what  relations  they  may  enrage,  and  stir  up  against 
 them. 
 
 3.  Let  all  from  hence  be  exhorted,  who  have  it  in  their  hearts,  to  begin  to     E.\hort. 
 build,  or  to  come  forth  into  a  visible  profession  of  Christ,  to  count  the  cost,  and  not  expose 
 themselves  by  their  incousiderateuess  to  the  reproach  of  men,  either  to  the  grief  of  the 
 godly,  or  to  the  contempt  and  scorn  of  the  wicked. 
 
 4.  Yet  let  none  from  hence  be  discouraged,  or  decline  closing  with  Christ,  Encouragment. 
 or  with  his  people  ;  for  if  they  are  sincere  and  gi'acious  persons,  they  will  understand,  that 
 the  almighty  power  of  God  is  engaged  to  help  them.  0  what  promises  hath  he  made 
 to  all  who  truly  beheve  in  him,  and  rest  upon  him,  tliough  they  have  no  might,  no  riches, 
 nor  strength  in  themselves  ;  yet  they  may  say  with  the  psalmist,  "  J\ly  flesh  and  my  heart 
 faileth,  but  God  is  the  strength  of  ray  heart,  and  my  portion  for  ever,"  Psal.  Ixxiii.  26. 
 There  are  none  that  have  cause  to  fear,  but  false  professors,  or  such  whose  hearts  are  not 
 right  with  God ;  therefore  let  such  lay  to  heart  what  hath  been  said. 
 
 5.  Count  also  all  the  external  charge,  which  a  visible  profession  of  religion  may  expose 
 you  to ;  for  the  interest  of  Christ,  and  the  charge  of  his  church,  must  be  borne :  I  do  not 
 call  this  loss,  for  it  will  be  none  in  the  end.  For  by  casting  their  bread  upon  the  waters, 
 they  shall  find  it  again  after  many  days.  But  yet  nevertheless  this  ought  to  be  considered, 
 and  reckoned  up,  before  a  man  begins  to  build  this  tower. 
 
 6.  How  great  is  the  work  of  a  Christian  ;  building  is  not  only  costly  work,     inference, 
 but  a  very  laborious  work  also,  especially  to  build  a  strong  and  mighty  tower  :   therefore 
 know  it  is  no  lazy  life,  no,  such  must  work  hard  :  we  read  of  the   "  work  of  faith,  and  la- 
 bour of  love,"  &c.,  Heb.  vi.  10. 
 
 7.  Let  all  learn,  on  what  foundation  to  build,  and  not  refuse  the  chief  cor-     Direction, 
 ner  stone,  for  what  foundation  soever  they  lay  besides  Christ,  let  them  be  assured,  they 
 will  not  be  able  to  finish  ;  but  shall  come  to  shame,  and  be  mocked  at  last.     0  depend 
 wholly  upon  God  in  Jesus  Christ ;    you  must  know  his  money  pays  for  all :  yet  you  shall 
 not  miscarry  for  want  of  money  to  finish,  if  in  all  your  wants  you  go  to  him,  by  faith,  and 
 
 H  2 
 
100  THE   PARABLE   OF   A   KING  GOING   TO   WAR.  [bOOK   I. 
 
 prayer  !  and  you  that  build  on  hiin,  or  on  this  rock,  the  gates  of  hell  shall  never  prevail 
 against  you. 
 
 Your  tower  will  stand  firm*  and  endure  all  the  battering  rams,  and  roaring  cannon  Satan 
 lets  fly  against  it ;  neither  need  you  fear  any  mines,  for  your  tower  is  built  upon  such  a 
 hard  rock,  that  the  cunning  miner,  Satan,  cannot  pierce  it,  no  pick-axe  of  the  devil  can  en- 
 ter into  this  rock,  nor  can  the  enemy  storm  your  strong  tower  ;  for  besides  its  strength  the 
 Lord  of  hosts  dwells  therein,  and  Jesus  Christ  is  always  within  the  walls  thereof:  your 
 tower  is  also  fenced  round  with  salvation,  which  God  liad  prepared  for  walls  and  bulwarks. 
 For  as  it  is  thus  with  Sion  in  general,  so  the  same  fortification  has  every  believer,  "  Walk 
 about  Zion,  and  go  round  about  her,  tell  the  towers  thereof,  mark  well  her  bulwarks,  con- 
 sider her  palaces,  that  ye  may  tell  it  to  the  generations  following  ;  for  this  God,  is  our  God 
 for  ever  and  ever  ;  he  will  be  our  God  even  unto  death,"  Psal.  xlviii.  12,  13,  14. 
 
 Moreover,  the  enemy  cannot  starve  you,  or  cut  off  your  provision,  "  for  he  shall  dwell  on 
 high,  his  place  of  defence  shall  be  the  munitions  of  rocks,  bread  shall  be  given  him,  aud  his 
 waters  shall  be  sure,"  Isa.  xxxin.  IG. 
 
 0  what  comfort  is  here  for  you  that  wisely  build  on  the  Lord  Jesus,  whose  faith  stands  in 
 the  wisdom  and  power  of  God  ;  though  others  are  not  able  to  finish,  yet  you  shall^  but  so 
 much  to  this  parable. 
 
 SERMON  XVIII. 
 
 Or  what  king  going  to  war  against  another  king,  sitteth  not  down  first,  and  consulteth  whe- 
 ther he  be  able  with  ten  thousand  to  meet  Mm  thai  cometh  against  him  with  twenty  thou- 
 sand ? 
 
 Or  else,  while  the  other  is  yet  a  great  way  off,  he  sendeth  an  ambassage,  and  desirelh  con- 
 ditions of  peace. 
 
 So  likewise,  whosoever  he  be  of  you,  that  forsakelh  not  all  tha  t  he  hath,  he  cannot  be  my 
 disciple. — Luke  xiv.  31,  32,  33. 
 
 The  design  and  purport  of  this  parable  is  the  same  with  that  which  precedes  about  build- 
 ing a  tower,  &c.,  which  I  have  opened  according  to  that  smaU  light  received. 
 1  he  scope  of        ggth  being  to  put  all  men  that  purpose  to  become  disciples  of  Christ,  first 
 bie^ '"'  "'         to  count  the  cost,  as  to  what  they  must  part  with,  the  ditficulties  they  must 
 run,  and  what  oppositions  they  must  expect  to  meet  withal  in  their  Christian  warfare. 
 
 Though  probably  this  may  have  more  in  it  than  the  former  :  may  not  the  king  that  comes 
 with  twenty  thousand  refer  in  a  remote  sense  to  the  great  God  ? 
 
 A  sinner  here  is  compared  to  a  King,  though  he  hath  lost  his  kingdom,  and  is  abdicated : 
 all  the  glory  and  regal  power  he  had  in  his  first  state,  is  gone  ;  he  also  is  an  enemy  to  God, 
 and  while  he  remains  in  his  unconverted  state  wars  against  his  Maker  ;  thougli  his  men  (I 
 mean)  all  his  noble  faculties,  are  corrupted,  and  have  deserted  and  gone  over  to  his  enemy, 
 the  devil ;  and  now  the  mighty  king,  the  dreadful  God,  is  coming  out  against  him,  who  is 
 more  than  twenty  thousand  strong,  nay.  more  than  ten  thousand  times  ten  thousand  stronger 
 than  he.  0  what  millions  of  millions  of  angels  hath  God,  or  what  mighty  armies  hath  the 
 Lord  of  hosts  !  but  alas  he  needs  not  any  of  them  ;  himself  alone  is  clothed  with  infinite 
 power,  might,  and  majesty,  and  can  crush  in  a  moment  like  a  moth  all  the  numberless 
 numbers  of  men  and  devils  ;  therefore  a  sinner  had  best  sit  down,  and  consult  wliether  or 
 no  he  is  a  match  for  this  mighty  and  terrible  king,  the  Lord  of  hosts  :  which  alas  he  may 
 soon  understand  he  is  not,  though  he  had  all  the  powers  and  armies  on  earth,  and  devils 
 of  bell  at  his  command,  to  assist  him :  and  tlierefore  it  his  wisdom,  before  the  great  God 
 comes  too  near  towards  him  in  a  way  of  divine  wrath,  and  vengeance,  to  lay  down 
 his  arms,  and  accept  of  an  embassage  of  peace,  offered  to  him  in  and  by  Jesus  Christ. 
 
 ludeed  the  sinner  ought  to  send  to  treat  first,  and  submit  himself  upon  any  terms  to  the 
 great  God  of  heaven  and  earth ;  but  this  the  Lord  foresaw  man  could  not,  would  not  do, 
 and  therefore  out  of  his  infinite  love,  bowels  and  pity,  he  sends  his  ambassadors  to  per- 
 suade him  to  submit  himself,  and  be  reconciled  to  his  otfended  Creator  :  this  holds  a  good 
 analogy  of  faith  :  but  by  considering  the  scope  and  design  of  the  parable,  this  is  not  chiefly 
 (if  at  all)  intended  here,  and  therefore  I  shall  pass  this  by,  and  speak  to  the  parts  briefly, 
 by  way  of  exposition. 
 
SERM.    XVin.]  THE    PARABLE    OF   A    KING   GOING    TO    WAR.  101 
 
 "  Or  what  king  going  to  make  war,"  &c.  That  is,  what  man  or  what  sinner  going  to  war 
 against  sin,  the  world,  the  flesh  and  the  devil :  Our  Lord  se^s  here  to  put  some  seeming 
 lionour  upon  sorry  man,  by  comparing  him  to  a  king ;  he  was  so  at  first,  even  tlie  king  of 
 this  nether  creation,  all  things  were  put  into  his  hand. 
 
 Going  to  war,  "  sitteth  not  first  and  consulteth  whether  he  is  able,"  &c.  A  sinner  ought 
 to  consult  his  own  strength,  and  consider  that  he  with  all  the  powers  of  his  soul,  is  but  ten 
 thousand,  and  all  deceitful  and  treacherous  soldiers  too. 
 
 "  Whether  he  be  able  with  ten  thousand  to  meet  him  that  comes  against  him  with  twenty 
 thousand."     Satan  hath  more  than  two  to  his  one,  nay,  more  than  ten  to  his  one. 
 
 1.  He  hath  all  the  whole  hosts  of  the  infernal  lake,  all  the  evil  spirits,  or  s.itanstrong- 
 many  legions  of  fallen  angels  in  his  army,  and  all  expert  soldiers,  and  filled  fui'man^'^y 
 also  with  rage,  against  the  poor,  weak,  and  impotent  sinner.  tii.-in  s.ii'nta 
 
 2.  The  world  in  all  its  cursed  snares  and  allurements  its  riches,  honours,     seiv'es."^™ 
 and  pleasures,  Satan  has  no  muster  up,  as  another  mighty  army. 
 
 3.  This  black  king  also  hath  got  great  strength  in  the  poor  sinner's  own  Satan  has  a 
 house,  or  small  isle,  viz.,  inbred  corruption,  who  have  corrupted  to  his  party  own  house, 
 all  the  Strength  aud  powers  of  his  soul.     Now  is  it  not  necessary  for  him  to 
 
 consult  his  own  strength,  aud  despair  by  any  force  or  might  of  his  own  to  prevail,  in  this 
 great  enterprize  ?  Certainly  lie  must  desist  and  yield  himself  overmatched,  or  else  look 
 out  for  some  assistance  from  some  other  prince,  who  may  espouse  his  quarrel,  aud  help  him  ; 
 and  one  also  that  is  every  way  able  to  repel  and  vanquish  tiie  powerful  prince  of  darkness, 
 withall  his  foucesand  mighty  hosts;  especially,  considering  that  the  kingthat  comes  out  against 
 him,  is  a  most  subtil  enemy,  that  ever  drew  sword  against  God  or  sinners,  and  as  he  is 
 crafty,  and  full  of  subtilty,  and  mighty  strong  and  powerful,  so  also  is  filled  full  of  rage, 
 enmity,  and  malice  against  every  poor  mortal,  that  is  resolved  to  desert  his  service,  and 
 return  to  the  Lord  Jesus  Christ.  Moreover,  he  is  well  armed,  being  called  the  strQjig  man 
 armed,  Luke  xi.  21. 
 
 What  now  should  a  poor  sinner  do  ?     He  cannot  once  suppose  himself  able  to  make 
 head  against  all  the  powers  of  darkness,  that  are  both  within  and  without.     And  if  he 
 enters  again  into  a  covenant  of  peace,  with  sin,  Satan,  and  the  world,  he  is     Noplace 
 undone,  (the  parable  runs  not  so  far  on  all  four  as  to  allow  him  to  do  that)  no,     niust  be 
 no  league  must  the  sinner  make  either  with  sin,  the  devil,  or  this  wurld.  sin  uor 
 
 From  hence  note,  Satan. 
 
 Doct.  1.  Tlie  work  or  life  of  a  Christian  is  a  warfare. 
 
 Doct.  2.  That  a  sinner  who  designs  to  close  with  Christ,  and  become  Ins  disciple, 
 should  first  consult  matters  well,  and  then  take  courage,  and  not  fear  any  enemy,  but  re- 
 solvedly pursue  his  great  and  good  design. 
 
 It  is  the  last  of  these  I  purpose  briefly  to  speak  to  or  open. 
 
 By  consulting  he  may  know,  that  he  hath  one  with  liim,  that  will  asfist  Iiim,  so  that 
 he  need  not  fear,  nor  desist  his  design  and  purpose,  though  his  enemy  be  a  hundred  thou- 
 sand strong,  and  he  hath  no  strength,  uor  power  of  his  own,  to  withstand  so  great  a  force. 
 And  no  doubt  this  our  blessed  Lord  chiefly  designed  to  instruct  all  his  followers  in,  by 
 speaking  this  parable,  or  in  making  use  of  this  allusion. 
 
 The  Philistines  were  greedy  to  know  wherein  Sampson's  great  strength  lay,  which  when 
 his  Delilah  knew,  she,  by  cutting  of  his  hair,  destroyed  his  strength  ;  but  no  Delilah,  no 
 sin,  no  devil,  can  spoil  or  rob  a  true  believer  of  his  strength,  which,  though  it  lies  not  in 
 his  hair,  yet  it  lies  in  his  head  (I  mean)  in  Jesus  Christ,  who  is  the  head  of  the  body,  the 
 Church  and  every  member  thereof,  and  this  he  that  begins  to  go  forth  on  the  spiritual 
 warfare,  ought  to  know,  aud  should  sit  down,  and  consult  ;  and  hereby  he  will  see, 
 that  he  is  able  to  maintain  a  war,  and  be  a  victor  over  sin,  the  flesli,  the  world,  and  the 
 devil,  though  never  so  weak  in  himself;  and  without  Christ  can  do  nothing,  John  xv.  5. 
 But  what  of  this?  Yet  through  Christ's  strength,  or  in  the  power  of  his  might,  we  can 
 do  all  things,  and  therefore  need  not  fear,  but  through  the  Lord  Jesus  Christ  we  shall  be 
 able  to  meet  the  black  jfince,  though  he  comes  forth  against  us  with  all  his  hellish  forces. 
 
 But  to  speak  more  distinctly  to  this  proposition,  I  shall 
 
 1.  Show  particularly,  what  a  poor  sinner,  who  designs  to  enter  upon  this  war,  should 
 consult. 
 
 2.  Show,  why  he  should  first  sit  down,  and  consult  with  himself.  &c.  Sinners 
 
 3A_„i„;,.  should  con- 
 
 •   Apply  It.  suit  the 
 
 1.  He  should  consult  the  charge  of  this  war :    no  war  can  be  carried  on     {'hewar"^ 
 without  charge  and  expense,  no  more  can  this  spiritual  war,  and  this  is 
 
102  THE   PARABLE    OF    A    KING    GOING    TO   WAR.  [bOOK    I. 
 
 hinted  in  the  precedent  parable.  Building  is  costly  as  well  as  war  ;  we  must  resolve  to 
 lose  all  things,  that  we  may^all  our  own,  or  expend  all,  give  up  all  that  we  once  counted 
 gain  to  us,  for  Christ's  sake.  He  that  spares  one  beloved  lust,  will  be  worsted,  and  lose 
 the  field  ;  or  is  not  willing  to  part  with  all  he  hath. 
 
 II.  He  should  consult  what  great  hardship  he  must  undergo.  A  soldier's  life  is  attended 
 with  hardship  many  ways.  (1.)  He  must  not  expect  to  lodge  always  on  beds  of  down, 
 but  to  lie  on  the  cold  ground.  (2.)  Also  sometimes  to  fare  hard.  (3.)  And  not  have  that 
 rest  and  sleep  which  others  have.  (4.)  And  likewise  be  exposed  to  cold  and  bitter  storms 
 in  winter,  and  to  hot  scorching  heat  in  summer.  (5.)  And  to  tedious  and  weary  marches, 
 as  well  as  to  the  dangerous  assaults  of  his  enemy  :  so  the  Christian  soldier  must  expect  to 
 endure  gi'eat  hardship.  Hence  Paul  (speaking  to  Timothy)  saith,  "Thou  therefore  endure 
 hardness  as  a  good  soldier  of  Jesus  Christ,"  2  Tim.  ii.  3  ;  as  a  Christian,  and  much  more 
 as  a  minister,  he  must  look  to  meet  with  hardships ;  the  life  of  a  Christian  is  no  easy  life  ; 
 what  hardships  have  the  people  of  God  in  every  age  met  withal  1  like  soldiers,  they  some- 
 times have  no  certain  dwelling  place,  as  Paul  saith,  and  as  many  poor  French  Protestants 
 at  this  very  time  experience  ;  we  are  strangers  and  pilgrims  ou  earth.  "  I  beseech  ye,  as 
 strangers  and  pilgrims,  abstain  from  i3eshy  lusts,  which  war  against  the  soul,"  1  Pet.  ii. 
 11.  (2.)  Sometunes  also  they  meet  with  days  of  famine,  and  years  of  drought,  when  the 
 bread  of  thei)'  souls  seems  to  fail,  there  being  no  open  vision,  but  seek  the  food  of  their 
 souls  with  the  peril  of  their  lives.  Nor  do  they  always  live  on  the  fat  things  of  God's 
 house,  but  may  want  the  light  of  God's  countenance,  and  be  ready  to  say,  their  hope  is 
 cut  off.  (3.)  Besides  they  must  not  sleep  as  others  do,  but  always  be  on  their  watch  ; 
 watch  and  pi  ay  always,  &c.  "  Give  not  sleep  to  thine  eyes,  nor  slumber  to  thine  eyelids, 
 deliver  thyself  as  a  roe  from  the  hand  of  the  hunter,  and  as  a  bkd  from  the  hand  of  the 
 fowler.  (4.)  Moreover,  what  cold  blasts  and  storms  of  alBiction,  and  temptations  do  be- 
 lievers frequently  meet  with  !  and  also  what  scorching  heat  of  persecution,  which  some 
 faint  hearted  soldiers  cannot  endure.  (5.)  And  sometimes  by  this  means  they  are  forced 
 to  long  marches,  even  to  fly  from  one  city  to  another,  nay,  fi"om  one  kingdom  to  another, 
 and  that  they  may  do  by  the  directions  their  Captain  hath  given  them.  "  When  they  per- 
 secute you  in  this  city,  fly  ye  into  another,"  &c.  Matt.  x.  23. 
 
 III.  They  should  considt  the[cause  of  the  war,  and  absolute  necessity  thereof.  Sometimes 
 there  is  such  necessity  to  take  up  arms,  that  if  it  be  not  done,  a  kingdom  may  be  lost:  the 
 justness  and  goodness  of  the  cause,  and  necessity  of  a  war,  are  to  be  considered  well. 
 The  cause  of  So  hkewise  every  soul  that  would  be  a  soldier  of  Jesus  Christ,  should  con- 
 eln'an^'""*'  sider,  and  carefully  consult  the  righteousness,  and  justness  of  the  war  against 
 Satan  must      sin,  and  the  devil,  &c.     As  also  the  necessity  of  it,  they  must  take  up  arms, 
 
 and  fight,  or  else  perish  for  ever  :  for  these  enemies  design  the  murder  of 
 every  soul,  if  possible,  and  put  all  to  the  sword.  Sin  and  Satan  are  grand  and  merci- 
 less tyrants,  and  such  that  we  must  resist,  and  take  up  arms  against,  and  never  have  peace 
 with,  or  otherwise  remain  declared  rebels  and  traitors  to  the  great  God  and  King  of  hea- 
 ven and  earth. 
 
 IV.  They  should  also  consult  the  length,  or  duration  of  the  war.  Whoever  takes  up 
 arms,  and  lift  themselves  under  the  command  of  Jesus  Christ,  must  resolve  to  abide  his 
 soldiers  as  long  as  they  live ;  this  spii-itual  war  will  last  all  our  days.  "  And,  we  must  re- 
 sist unto  blood,  (if  called  to  it)  striving  against  sin,"  Heb.  xii.  4. 
 
 V.  They  must  consider,  at  whose  charge  the  war  is  to  be  carried  on,  and  maintained, 
 for  if  any  think  they  are  rich  enough  themselves  to  bear  the  expense  thereof,  they  will 
 certainly  fail,  and  be  soon  overcome.  The  whole  charge  is  borne  by  the  Lord  Jesus  Christ, 
 whose  riches  and  treasure  is  infinite  ;  and  therefore  inexhaustible,  so  that  we  need  not 
 fear  want  of  any  thing  needful  for  us  ;  "  For  the  Lord  God  is  a  Sun  and  a  shield,  he  will 
 give  gi-ace  and  glory,  and  no  good  thing  will  be  withhold  from  them  that  walk  uprightly," 
 Psai.  Ixxxiv.  11. 
 
 The  time  yj    They  should  considt,  or  well  consider  the  manner  and  time,  when  they 
 
 sidered,  must  list  themselves  under  this  glorious  GeneraljKhe  Lord  of  Hosts,  and 
 
 iTsted  undM  ^^°^  ^'^0,  what  armour  they  must  put  on,  and  what  the  armour  is.  For  if 
 Christ.  they  consult  the  excellency  of  the  spiritual  armour,  they  need  not  fear  the 
 
 force,  power,  and  craft  of  the  King  that  comes  forth  against  them  ;  it  is  armour  of  proof. 
 As  to  the  time  oi  lifting  themselves,  it  is  just  when  Christ  calls  them,  that  is  to-day,  "  while 
 it  is  called  to-day,"  Heb.  iii.  13.  Many  are  called  at  the  third  hour,  that  is  in  youth; 
 these  are  always  readily  entertained  :  "  I  love  them  that  love  me,  and  they  that  seek  me 
 early,  shall  find  me,"  Prov.  viii.  17.  They  are  lifted  into  some  of  Christ's  companies,  in 
 and  by  baptism,  where  they  must  keep  rank  and  file,  and  learn  all  the  art  of  order,  and 
 
SEB.M.  XVni.]         TUE  PAEABLE  OF  A  KING  QOING  TO  WAR.  103 
 
 spiritual  discipline.  The  armour  is,  (1.)  Their  loins  girt  about  with  truth,  Eph.  vi.  14, 
 17;  being  sincere,  and  always  kept  in  the  bounds  of  truth;  and,  (2.)  Their  feet  shod 
 with  the  preparation  of  the  Gospel  of  peace  ;  (3.)  Also  they  must  take  the  shield  of  faith  ; 
 they  must  strive  for  due  preparedness  to  every  work  and  duty,  with  purpose  of  heart  to 
 cleave  to  the  Lord  ;  and  by'faith  as  with  a  shield  resist  all  the  fiery  darts  of  the  devil ; 
 (4.)  For  an  helmet  take  the  hope  of  salvation,  and  (5.)  Always  have  the  sword  of  the 
 Spirit  in  their  baud,  which  is  the  word  of  God  ;  and  with  skill  use  it  to  the  wounding  all 
 their  enemies.  (6.)  Praying  always,  and  watching  thereunto  with  all  perseverance. 
 
 Vn.  They  must  consult  tlie  strength,  policy,  wrath,  and  cruelty  of  Satan,     We  must 
 and  other  enemies,  which  I  have  already  hinted  something  about.  stren'^th  of 
 
 VUI.  The}'  must  consult,  and  be  sensible  of  their  own  weakness,  and  never  <>«<•  enemies, 
 engage  in  their  own  names,  nor  in  their  own  strength  ;  but  always  "  be  strong  in 
 the  Lord,  and  in  the  power  of  his  might  ;"  as  David  came  out  against  Gohah.  So 
 through  God  we  shall  do  valiantly  ;  "  My  flesh  and  my  heart  faileth,  but  God  is  the 
 strength  of  my  heart,  and  my  portion  for  ever,"  Psal.  Ixxiii.  26.  To  be  strong  in  the 
 Lord,  &c.,  is  always  to  trust  in  him,  and  rely  upon  him  for  wisdom,  power,  and  aid  at  aU 
 times  ;  we  must  not  trust  in  that  grace  we  have  already  received,  nor  in  any  of  our  own 
 inherent  grace,  but  in  the  grace  that  is  in  Christ  Jesus. 
 
 IX.  They  must  consult  the  power,  and  irresistible  strength  of  their  Captain,  the  Lord 
 Jesus  Christ. 
 
 They  must  know,  (1).  That  he  is  almighty  ;  and  also  have  a  firm  persuasion  of  this. 
 
 (2).  Also  act  faith  in  him. 
 
 (3).  And  know  that  he  hath  engaged  himself,  by  his  faithful  promises,  to  help  them,  and 
 fight  for  them  at  all  times,  "  And  that  he  will  never  fail  them,  nor  forsake  them,"  as  he 
 did  not  Joshua  of  old.  Josh.  i.  5.  "  Fear  not,  worm  Jacob,  I  will  help  thee,  saith  the 
 Lord.  Fear  thou  not,  for  I  am  with  thee,  be  not  dismayed,  for  I  am  thy  God,"  Isa.  xU. 
 10,  13,  14. 
 
 X.  They  must  consult  the  covenant  of  peace,  the  oath  and  promises  of  God  the  Father, 
 unto  Christ  as  Mediator,  and  in  him  to  all  beUevers.  Moreover,  how  in  that  covenant  all 
 the  elect  are  put  into  Christ's  hand,  not  only  to  redeem  them,  to  renew  them,  but  also  to 
 aid,  help,  and  assist,  and  to  fight  for  them,  yea,  and  to  strengthen  and  support  them,  as 
 likewise  that  the  cause  is  his,  and  our  enemies  his  enemies. 
 
 XI.  They  must  consult  that  relation  they  stand  into  their  Captain,  he  hath  espoused 
 and  marries  them  for  ever  that  list  themselves  to  fight  under  his  banner,  and  that  his  love 
 is  an  everlasting  and  an  unchai^eable  love,  so  that  they  need  not  fear  his  leaving  them  to 
 war  alone,  or  suffer  their  enemies  to  prevail  ;  who  is  a  match  for  them,  for  no  sin,  no 
 world,  no  devil,  no  enemy,  but  he  can  subdue  and  vanquish  in  a  moment. 
 
 XII.  Tiey  should  also  consult  and  know,  that  all  their  enemies  are  already  conquered ; 
 the  king  that  comes  forth  against  him,  is  a  slain  or  conquered  enemy,  our  blessed  Captain 
 hath  led  "  him  captive,  and  hath  triumphed  over  principalities  and  powers,  and  made  a 
 shew  of  them  openly."  Sirs,  believers  are  more  than  conquerors  through  Jesus  Christ, 
 Col.  ii.  15.  Because  other  warriors  know  not  assuredly  that  they  shall  conquer,  but  all 
 Christ's  faithful  sohUers  are  assured  of  the  victory  ;  they  have  it  already  in  their  head,  and 
 they  shall  have  it  actually  in  their  own  persons,  "  they  shall  never  perish,  neither  shall  any 
 pluck  them  out  of  my  hand,"  &c.  John  x.  28. 
 
 XIII.  They  should  consult  the  honour  of  God,  and  the  honour  and  exaltation,  and 
 glory  of  their  blessed  Captain,  and  prefer  that  above  their  lives.  While  we  seek  glory,  he 
 will  seek  our  good ;  should  we  be  worsted,  the  dishonour  would  fall  on  our  Lord  Jesus 
 Christ. 
 
 XIV.  Moreover,  they  should  consult  the  nature  of  the  crown  for  which  they  fight. 
 Every  samt,  every  soldier,  shall  be  crowned  with  a  crown  of  glory.      "  Be  thou  faithful 
 
 unto  death,  and  I  will  give  thee  a  crown  of  life,"  Rev.  ii.  10. "  I  have  fought  the 
 
 good  fight,  I  have  kept  the  faith."  Well,  what  of  this  ?  "  Henceforth  there  is  laid  up 
 for  me  a  crown  of  righteousness,  which  God  the  righteous  Judge  wiU  give  to  me  in  that 
 day,"  2  Tim.  iv.  7,  8.  Aye,  but  Paul  he  was  a  nonsuch,  a  champion  for  Christ.  Pray  read 
 the  next  words,  "  And  not  to  me  only,  but  to  all  them  also  that  love  his  appearing."  And 
 not  only  a  crown  but  they  shall  sit  on  his  throne.  "  He  that  overcometh  will  I  g^aut  to  sit 
 with  me  in  my  throne,  even  as  I  also  overcame,  and  am  sat  down  with  my  Father  in  his 
 throne,"  Rev.  iii.  21. 
 
 Now  if  thou  consultest  all  these  things,  thou  wilt  not  be  afraid  to  go  forth  in  this  war- 
 fare against  that  king  that  comes  against  thee  with  his  twenty  thousand,  though  thou  art 
 
104  THE    PARABI-E    OF    A    KING    GOING    TO   WAE.  [bOOK  I. 
 
 weak,  and  not  one  hundred  strong,  provided  thou  art  well  armed,  a  man  lorn  of  God,  and 
 Why  a  Bin-     united  to  Jesus  Christ,  and  in  covenant  with  him. 
 
 "it'domi  and  Secondly,  I  snail  give  you  one  or  two  reasons,  why  sinners  should  sit  down 
 consult.  and  consult  these  things,  before  they  enter  into  these  wars. 
 
 1.  Because  man  is  naturally  a  self-confident  creature,  and  thinks  he  can  do  wonderful 
 things  by  his  own  strength,  but  did  he  know  how  weak  he  is,  and  how  deceitful  his 
 heart  is,  and  all  the  powers  of  his  soul,  he  woul'd  not  pride  it  so  in  himself,  nor  ever  ven- 
 ture to  go  forth  in  his  own  strength,  against  one  who  is  so  much  stronger  than  he.  Is  sin- 
 ful man  a  match  for  Satan  ?  or  can  he  destroy  and  overcome  sin  who  lies  dead,  or  slain,  at 
 the  feet  of  sin  and  the  devil  already  ?  No,  for  a  man  reneweil,  one  quickened,  one  that  is 
 also  well  armed,  is  no  more  able  to  vanquish  his  spiritual  enemies,  without  Christ's  special 
 and  immediate  assistance,  than  a  child  is  able  to  encounter  with  a  giant. 
 
 2.  Becaue  all  that  ever  engaged  these  enemies,  not  consulting  their  own  weakness,  but 
 went  out  in  their  own  strength,  were  put  to  flight  and  utterly  beat  and  spoiled.  When 
 Peter  did,  thus,  he  came  off  with  broken  bones,  "  Though  all  deny  thee,  yet  will  not  I."' 
 He  shoidd  first  have  sat  down  and  consulted  better,  for  none  indeed  denied  bis  Lord  so 
 basely  as  he  did,  and  it  was  through  self-confidence,  or  through  trusting  to  his  own  strength, 
 or  not  consulting  his  own  impotence  without  special  assistance. 
 
 3.  Because  our  Lord  would  have  none  of  his  soldiers  be  surprised,  either  by  the  power, 
 wrath,  malice,  or  subtilty  of  the  enemy  ;  he  hath  therefore  given  us  warning  of  the  dan- 
 ger, and  discovered  what  aU  his  disciples  may,  nay,  must  look  to  meet  with,  that  so  when 
 troubles  come,  persecution  and  trials  come,  none  of  them  might  be  offended  in  him. 
 
 4.  It  is  that  we  might  be  ready  prepared  for  the  worst  that  can  come.  Fore-warned, 
 fore-armed  ;  and  that  we  might  be  much  in  prayer,  and  in  the  exercise  of  faith  at  all  times 
 of  need,  and  utterly  despair  of  our  own  abilities.  "  We  had  the  sentence  of  death  in  our- 
 selves, that  we  should  not  trust  in  ourselves,  but  in  God  that  raiseth  the  dead,"  2 
 Cor.  i.  9. 
 
 APPLICATION. 
 
 Information,  i  This  informs  us,  that  the  work  of  a  Christian  is  no  easy,  but  a  very  hard 
 and  difficult  work.  What  is  a  harder  undertaking,  or  attended  with  greater  trouble  than 
 that  of  a  soldier  ? 
 
 2.  Moreover  it  may  inform  us,  what  the  reason  is,  that  so  many  professors  who  seem- 
 ed zealous  in  times  of  peace  and  liberty  have  deserted  in  an  hour  of  trial  and  persecutions. 
 Alas,  they  did  not  sit  down  and  consult  what  a  mighty  force,  or  what  troops  of  temptation, 
 &c.,  troops  of  opposition  from  without,  and  from  within,  they  should  meet  withal. 
 
 3.  It  may  be  of  use  to  all  poor  convinced  sinners  that  purpose  to  follow  Jesus  Christ, 
 first  of  all  to  ponder  and  well  weigh  the  nature,  troubles,  and  difficulties  of  a  Christian  life, 
 as  I  hinted  under  the  foregoing  parable. 
 
 4.  It  also  may  tend  to  convince  us  of  the  great  strength  and  power  of  Satan  and  other 
 enemies  of  our  souls,  and  the  need  we  have  to  be  well  armed,  and  to  stand  always  upon 
 watch,  and  never  give  way  to  self-confidence.  We  (saith  Paul)  have  no  confidence  in  the 
 flesh.  J\iy  brethren,  to  trust  in  ourselves  is  to  depart  from  the  Lord,  and  yield  ourselves 
 up  into  the  hands  of  our  enemies.  For  whom  we  (as  considered  in  ourselves)  are  no 
 match ;  for  if  Satan  can  meet  with  us  alone,  or  not  in  the  strength  and  power  of  Christ, 
 down  we  go. 
 
 Terror.  5.  It  sliows  also  the  woeful  condition  of  such  who  are  in  a  state  of  unbelief,  who  have 
 not  the  power  of  Christ  to  help  and  assist  them.  Is  it  any  wonder  to  see  the  devil  (who 
 rules  and  reigns  in  the  hearts  of  the  children  of  disobedience)  taken  captive  by  him  at  his 
 will,  and  led  away  into  all  manner  of  sins  and  cursed  abominations  ?  there  is  a  multitude 
 of  this  sort ;  what  can  a  naked  man  do  to  oppose,  or  vanquish  a  strong  man  armed  ? 
 
 6.  It  may  likewise  be  improved  by  way  of  encouragement  and  comfort  to  all  sincere 
 believers.     For, 
 
 Ck)mfort.  (1).  From  hence  they  may  see  what  a  good  cause  they  are  engaged  in  ;  a  good 
 cause  greatly  animates  pious  soldiers  in  the  face  of  all  difficulties. 
 
 (2).  They  may  also  sec,  that  though  they  are  weak  in  themselves,  and  the  enemy 
 stronger  than  they,  yet  that  in  the  Lord  they  have  such  strength,  that  the  powers  of  hell 
 and  darkness  cannot  withstand.  For,  1.  The  eternal  God  is  on  their  side,  the  Father 
 of  our  Lord  Jesus  Christ.  2.  Jesus  Christ  the  iUediator,  their  victorious  Captain,  com- 
 mands and  heads  them ;  he  leads  them  on  and  encounters  with  all  their  enemies,  whom 
 none  cau  withstand,  and  who  is  not  only  a  powerful  Captain,  but  wise  also,  even  the  wis- 
 
SERM.   XIX.]  TUE  PAEABLE   OF   A   KING  GOING   TO  WAB.  105 
 
 dom  of  God,  and  can  outwit  Satan  in  all  his  devices.  3.  The  Holy  Spirit  is  always  at 
 hand  to  assist,  aid,  and  influence  them  in  all  attempts  and  just  enterprises,  who  in  power, 
 &c.,  is  equal  with  the  Father  and  the  Son.  4.  They  have  all  the  heavenly  hosts,  I  mean 
 the  holy  angels,  on  their  side,  and  to  fight  for  them,  who  like  liorses  and  chariuts  of  fire, 
 are  continually  round  about  them,  as  they  were  about  the  prophet  Elisha.  "  And  when  the  ser- 
 vant of  the  man  of  God  was  risen  early  and  gone  forth,  behold  an  host  compassed  the  city  both 
 with  horses  and  chariots,  and  his  servant  said  unto  him,  Alas!  master,  how  shall  we  do?  And 
 he  answered,  fear  not,  for  they  that  are  with  us  are  more  than  tliey  that  are  against  us.  And 
 Elisha  prayed  and  said.  Lord,  I  pray  thee,  open  his  eyes,  that  he  may  see,  and  the  Lord 
 opened  the  eyes  of  the  young  man,  and  behold  the  mountain  was  full  of  horses  and  chariots 
 of  fire  roundabout  Elisha,"  2  Kings  vi.  15,  IG,  17.  Thus  the  angels  of  the  Lord  are 
 employed  to  save  and  defend  all  the  people  of  God  ;  they  encamp  round  about  them  that 
 fear  him,  and  that  fight  under  the  banner  of  the  Lord  Jesus  Christ.  5.  They  have  also 
 all  the  prayers  of  the  Lord's  people  continually  for  them  ;  there  is  not  one  believer,  but 
 hath  the  constant  prayers  of  the  universal  church  for  him,  and  against  his  enemies,  whose 
 prayers  are  always  most  prevalent  with  God.  This  was  that  fire  which  went  out  of  the 
 mouths  of  the  two  witnesses.  "  And  if  any  man  will  hurt  them,  fire  proceedeth  out  of 
 their  mouths,  and  devoureth  their  enemies,"  Rev.  xi.  5.  Their  prayers  are  like  fire  to 
 burn  and  destroy ;  for  as  none  can  stand  before  consuming  fire,  so  none  can  stand  before 
 the  prayers  of  the  saints  of  God,  when  God  fires  their  prayers  with  his  Spirit.  Now  all 
 these  things  being  considered,  what  little  cause- have  any  poor  believers  to  fear  what  force 
 of  hell  comes  against  them  ?  besides,  they  are  sure  of  victory.  But  so  much  as  to  this  use- 
 ful parable. 
 
 SERMON    XIX. 
 
 No  man  putfeth  a  new  piece  of  cloth  into  an  old  garment,  for  that  which  is  put  to  it  to  Jill  it 
 up,  taketh  from  the  garment,  and  thi  rent  is  made  worse.    Matt.  ix.  16,  17. 
 
 Neither  do  men  put  ueiv  wine  into  old  bottles,  &c.,  Mark  ii.  21.  No  man  also  seweth  apiece 
 of  cloth  to  an  old  garment,  &c. 
 
 And  he  spake  also  a  parable  unto  them :  no  man  putteth  a  new  piece  of  a  garment  upon  an  old. 
 
 — Luke  V.  36,  37. 
 
 Our  annotators  think  that  our  Saviour  refers  here  in  these  two  parables     ^°°\^  •*"- 
 
 A        1  1       .  1-11  ,     p  ,  ,  .      T  notations. 
 
 to  What  precedes  immediately  the  two  verses  before  our  text,  about  his  dis- 
 ciples not  fasting :  viz.  "  It  is  not  (say  they)  yet  a  time  of  mourning  for  my  disciples,  yet 
 do  not  envy  them,  there  will  shortly  come  a  time,  when  as  to  my  bodily  ■,t,e  scope 
 presence  I  shall  be  taken  away  from  them  ;  then  they  shall  mourn.  The  se-  of  the  words 
 cond  thing  (say  they)  lie  illustrateth  by  a  two-fold  similitude, — viz.  Should  "^^"'^ 
 I  impose  upon  them  the  severe  exercises  of  religion,  it  might  discourage  them,  and  be  a 
 temptation  to  them  to  look  back. — Tiiis  is  a  portion  of  Scripture,  which  much  comniendeth 
 prudence  to  ministers  \n  teaching  their  people  as  they  are  able  to  bear,  &c.  Though  I 
 have  a  great  value  for  these  learned  men,  in  many  things  they  have  said  upon  several  dark 
 texts,  yet  I  cannot  agree  with  tliem  as  to  the  design  of  our  Saviour  in  these  two  parables, 
 (there  being  nothing  m  my  judgment,  in  what  they  say,  that  is  correspondent  witli  the 
 design  of  our  Saviour  herein)  for  could  not  the  disciples  of  Christ  bear  the  duty  of  fasting, 
 &c.,  without  being  put  upon  temptation  to  leave  their  Master?  Strange  !  had  not  they  a 
 principle  of  grace  in  them  sufiicient  to  bear  them  up  in  discharge  of  that  duty  ?  or  had  our 
 Lord  not  power  to  strengthen  them  in  it,  if  he  had  seen  good  to  have  enjoined  it  upon 
 them? 
 
 2.  Were  the  disciples'  garments  old  garments,  or  such  that  needed  a  new  piece  of  cloth 
 to  niend'them,  or  were  they  like  old  liottles  that  would  not  hold  new  wine  ?  and  where  are 
 hard  duties  of  religion,  I  pray,  compared  to  winu  ?     No  doubt  the  reason  why  Christ's  dis- 
 ciples did  not  fast,  was  from   the  reason  he  gives,  ver.  15,  "Because  the     The  reason 
 liridegi-oom  was  yet  with  them:"  but  he  doth  not  allude  to  that  matter  in     why  ciirisfs 
 these  two  symbolical  allusions ;  for  from  that  foot  of  an  account  these  similies     dla ''nit 
 bear  no  correspondent  signifiation,  but  must  allude  to  something  else  of  a  quite     "^''"  ''"'''• 
 different  nature. 
 
106  TIfE   PARABLE   OF    THE   NEW   PIECE   OF   CLOTH.  [bOOK    I. 
 
 1.  Therefore  I  shall  give  you  (as  I  understand)  the  main  scope  and  coherence  of  these 
 parabolical  allusions,  or  the  drift  and  design  of  our  Saviour  in  them. 
 
 2.  Explain  all  the  terms  and  parts  herein  contained. 
 
 3.  Take  notice  of  such  truths  or  propositions  that  necessarily  arise  therefrom. 
 
 4.  And  apply  the  whole. 
 
 The  scope  First,  I  conclude  that  our  Lord  rather  alludes  in  these  similies  to  what  he 
 ofihis.pa-  said  in  ver.  12,  13,  14.  The  Pharisees  were  offended  with  him,  because 
 he  ate  with  publicans  and  sinners  :  "  Why  eateth  your  Master  with  pubUcans 
 and  sinners  ?"  ver.  11.  They  were  so  righteous  in  then- own  eyes,  that  they  despised 
 others.  And  this  made  our  Lord  say,  that  God  "  will  have  mercy  and  not  sacrifice  ;  for 
 I  am  come,  not  to  call  the  righteous  but  sinners  to  repentance,  "  ver.  13.  The  Pharisees 
 thought  that  the  whole  of  religion  lay  in  the  discharge  of  duties,  in  sacrifices,  prayer, 
 fasting,  and  other  hke  performances ;  and  upon  this  the  disciples  of  John  came  and  asked 
 him,  why  they  and  the  Pharisees  fasted  often,  and  his  disciples  fasted  not  at  all,  ver.  14. 
 
 Now,  to  convince  them  of  the  unprofitableness  of  all  duties  of  religion  performed  by  un- 
 renewed persons,  he  brings  in  these  two  parables  :  the  Pharisees,  as  if  he  should  say, 
 think  themselves  holy  and  righteous  persons,  and  they  pray,  and  fast,  but  it  is  all  in  vain, 
 whUst  they  remain  in  their  old  nature.  For  all  theu-  own  righteousness  is  but  as  filthy 
 rags,  or  like  an  old  rotten  garment,  which  cannot  be  mended  by  any  acts  of  obedience,  as 
 sacrifices,  prayer,  fasting,  &c. 
 
 And  (2)  they  are  like  old  broken  bottles,  that  cannot  hold  new  wine,  but  will  let  it  aU 
 out. 
 
 So  much  shall  suffice  as  to  the  scope  hereof. 
 
 Secondly,  We  shall  open  and  explain  the  parts  and  terms  contamed  in  this  two-fold 
 parable. 
 
 1.  Show  what  is  meant  by  the  old  garment. 
 
 2.  What  is  meant  or  intended  by  the  new  piece  of  cloth  put  to  the  old  garment. 
 
 3.  What  by  the  rent  being  made  worse. 
 
 4.  Show  what  is  intended  by  old  bottles. 
 
 5.  And  what  by  new  wine. 
 
 G.  What  by  putting  in  new  wine. 
 
 "No  man  putteth  a  new  piece,  a  new  garment,  on  an  old,"  verse  16. 
 
 1.  By  an  old  garment,  I  understand  is  meant  a  man's  own  righteousness  : 
 
 man's  own      the  righteousness  of  an  unrenewed  person  may  be  compared  to  an  old  gar- 
 righteous-        jjjgjjf 
 
 ness  13  com-      *"^   "• 
 
 pared  to  a  1.  Because  it  is  as  old  as  Adam  ;  it  is  that  righteousness  which  we  derived 
 
 garmen  .         from  him  in  his  fallen  estate,  that  garment  which  is  near  six  thousand  years 
 old,  must  needs  be  looked  upon  to  be  very  old. 
 
 2.  Because  it  is  worn  out,  being  rotten,  rent,  and  torn,  and  abominably  defiled,  filthy, 
 polluted,  so  that  it  stinks  in  the  nostrils  of  God,  and  renders  such  who  have  it  upon  them, 
 loathed  also  in  his  sight,  as  an  old  filthy  garment  doth  render  a  person  in  the  sight  of 
 men. 
 
 3.  An  old  garment  pre-supposeth  that  it  was  once  a  new,  a  firm,  and  a  good  garment ; 
 and  so  was  man's  own  righteousness  in  the  state  of  innocency,  a  new  and  beautiful  gar- 
 ment ;  our  first  parents  were  curiously  clothed,  as  they  came  out  of  God's  hand,  before 
 they  smned,  and  fell  from  that  state  ;  but  now  that  clothing  or  garment  which  should  cover 
 their  souls,  is  rotten,  and  torn,  and  good  for  notliing. 
 
 4.  An  old  garment  needs  mentling  if  it  can  be  mended  ;  so  such  that  know  not  how  to 
 buy  them  a  new  one,  strive  to  piece  and  patch  then-  old.  Thus  many  sinners  strive  (as 
 did  the  Pliarisees)  to  mend  their  old  garment,  and  patch  it  together  with  their  duties,  as 
 prayers,  fasting,  and  giving  to  the  poor ;  as  some  now  in  our  days  strive  to  patch  their 
 old  garment,  by  putting  a  piece  of  a  new  garment  to  it,  viz.,  part  of  Christ's  righteousness 
 to  their  own  ragged  righteousness,  which  is,  alas,  so  rotten  that  it  will  not  hold  together 
 to  cover  then-  nakedness  in  the  sight  of  God,  nor  will  it  bear  a  piece  of  Christ's  righteous- 
 ness ;  many  sinners  are  ignorant  that  Christ's  righteousness  cannot  be  parted,  nor  their 
 own  bear  mending  ;  these  cannot  mix  together;  neither  will  they  beg,  or  seek  to  him  for 
 a  whole  new  garment  that  hath  it  ready  for  them ;  but  unless  they  can  purchase  a  gar- 
 ment with  their  own  money,  they  are  so  proud  that  they  will  rather  wear  their  old  one : 
 nor  do  they  see  any  need  of  a  new  one,  but  only  to  have  the  old  mended  with  a  piece  of 
 Christ's  righteousness. 
 
 Quest.  But  why  is  righteousness  compared  imto  a  garment  ? 
 
SERM,   SIX.]  THE  PARABLE   OF   THE   NEW   PIECE   OF   CLOTU.  107 
 
 Answ.     1.  I  answer.  Because  a  garment  is  to  cover  nakedness,  so  a  man 
 sees  that  lie  is  naked  in  the  sight  of  God  without  a  righteousness,  since  the     RightMns- 
 fall,  and  therefore,  like  Adam,  he  goes  about  to  sew  fig-leaves  together:     red'to  a 
 I  mean,  he  labours  to  get  a  rigliteousness  of  his  own  making  to  cover  him.        garment. 
 
 2.  Because  a  garment  is  that  which  covers  the  shame  of  msiakind :  now     ^  ^arroe 
 sin,  or  the  horrid  guilt  of  a  profane  and  debauched  life,  is  ihe  shame  of  any     covers  our 
 soul ;  as  Solomon  saith,  "  Sm  is  the  shame  of  any  people."     And  to  cover     *''*°'<^- 
 this  shame  some  poor  wretches  pray,  fast,  read  the  word  of  God,  and  give  alms,  and  do 
 many  other  religious  duties,  which  like  a  garment  is  to  hide  or  prevent  that  shame  or  re- 
 proach their  sins  they  think  otherwise  will  expose  them  unto  ;  though  others  like  to  mere 
 brutes  commit  all  manner  of  wickedness  and  are  not  ashamed  ;  but  are  Iil%e  such  as  the 
 prophet  complains  of;  "  Were  they  ashamed  when  they  committed  all  abominations  ?  nay, 
 they  were  not  ashamed,  neither  would  they  blush,"  Jer.  viii.  12. 
 
 3.  Righteousness  may  be  compared  to  a  garment,  because  of  the  usefulness  of  it. 
 
 A  garment  is  good  to  keep  off  piercing  heat,  or  the  scorching  beams  of  the  sun  in  sum- 
 mer 
 
 Even  so  men  need  a  spiritual  garment  to  keep  off  the  scorching  beams  of  God's  wrath, 
 though  no  garment  of  our  own  making  can  do  this.  No,  no,  none  but  the  complete  robe 
 of  Christ's  righteousness. 
 
 Because  our  righteousness  cannot  answer  all  the  demands  of  God's  holy  law.  Neither 
 doth  it  suit  with  the  purity  of  God's  nature,  nor  can  it  satisfy  his  offended  justice. 
 
 4.  Rigliteousness  may  be  compared  to  a  garment,  in  respect  of  ornament ;  if  it  be  a  fair 
 and  rich  robe,  it  renders  the  person  that  hath  it  on  very  comely  to  all  that  see  him. 
 
 So  doth  a  perfect  and  complete  righteousness  render  the  soul  that  hath  it  on  very  comely 
 in  the  sight  of  God. 
 
 But  if  it  be  a  ragged  and  filthy  garment  it  renders  the  person  that  wears  it  to  be  poor 
 and  contemptible ;  and  so  doth  a  man's  old  rotten  and  filthy  robe  of  his  own  righteoiisness 
 render  him  odious  in  God's  sight. 
 
 5.  Righteousness  may  be  compared  to  a  garment,  because  we  judge  of  the  honour, 
 greatness,  nobleness,  and  grandeur  of  a  person,  by  the  garment  he  wears  ;  "  Those  that 
 are  clothed  in  soft  raiment  are  in  king's  houses,"  Matt.  xi.  8 ;  Luke  vii.  25. 
 
 Such  who  are  clothed  with  the  rich  robe  of  righteousness  are  persons  of  no  mean  quality  ; 
 they  are  more  honourable  than  their  brethren,  or  more  excellent  than  their  neighbours. 
 Behevers  are  king's  children,  and  are  allowed  to  dwell  in  his  house,  and  to  be  richly 
 clothed ;  they  are  the  most  excellent  in  all  the  earth,  though  they  are  contemptible  ones 
 in  the  sight  of  the  ungodly  of  the  earth.. 
 
 6.  Righteousness  may  be  compared  to  a  garment,  because  a  garment  tends  to  keep  a 
 man  warm  in  the  winter. 
 
 So  a  perfect  and  complete  righteousness  tends  to  keep  the  soul  warm,  such  have  divine 
 heat  in  them,  they  are  wann  in  the  winter  of  afflictions,  and  in  cold  storms  of  tribulation  ; 
 and  in  the  sharp  time  of  Satan's  temptations  ;  it  is  the  righteousness  of  Christ  in  justifica- 
 tion, also  inherent  holiness  and  sincerity  in  sanctification,  keeps  believers  warm.  It  is  the 
 thoughts  of  these,  the  knowledge  of  these,  that  comforts  and  cherishes  the  souls  of  true 
 Christians  in  such  a  time,  like  as  a  garment  comforts  and  cherishes  the  body  in  a  cold  and 
 bitter  frost  and  snow. 
 
 7.  A  garment  preserves  the  body  of  him  that  hath  it  on  from  thorns  and     ^  varment 
 briers,  as  he  passeth  though  a  wilderness,  or  the  like.     So  the  righteousness     preserves 
 
 of  God  preserves  the  soul  from  Satan's  darts,  and  from  those  pricking  thorns     ^oU|n]g    so 
 of  divine  wrath  ;  and  the  scratching  briers  of  a  wounded  and  accusmg  con-     d"th  Christ's 
 
 science.  ness  pre- 
 
 But  an  old  rotten  ragged  garment,  as  a  man  passes  through  briers  and     ^""'^  "'^ 
 thorns  will  not,  cannot  preserve  him  from  wounds  or  sore  scratches  he  may 
 meet  withal ;   for  such  a  garment  cannot  preserve  itself,  but  will  be  torn  to 
 pieces  thereby.  ^^,^ 
 
 bo  the  righteousness  of  the  creature,  or  our  own  righteousness,  that  sorry     garment 
 old  garment,  cannot  presers-e  the  soul  from  the  piercing  thorns  of  divine  ven-     gerte  the 
 geance,  nor  of  Satan's  temptations ;  nay,  but  justice,  the  law,  and  divine  wrath     body, 
 will  soon  tear  that  garment  to  pieces,  nor  can  it  preserve  us  from  Satan's  fiery 
 darts  ;  for  notwithstanding  this  covering,  these  thorns  will  soon  wound  the  soul  to  death. 
 
 If  otherwise,  then  both  the  new  maketh  a  rent,  &c. 
 
108  THE   PARABLE   OF   THE   NEW   PIECE   OF   CLOTH.  [bOOK   I" 
 
 Quest.  What  is  meant  by  the  rent,  or  as  St.  Mark  saith,  matle  worse  ;  "  And  the  new 
 agreeth  not  with  the  old,"  Mark  ii.  21,  according  to  St.  Luke? 
 
 What  is  1.  Answ.  I  answer,  it  may  represent  the  state  of  all  self-righteous  persons, 
 
 tSe^'ren'/  ''^^0  seek  to  patch  their  old  garment  by  that  they  call  new  obedience,  or  by 
 made  worse.  Christ's  merits  or  righteousness  added  to  their  own  righteousness  :  for  by  this 
 means  their  state  is  rendered  worse  than  the  state  of  the  profane,  or  ungodly  sinners,  or 
 that  of  Publicans  and  Harlots,  as  our  Saviour  shows,  the  Pharisees  made  their  proselytes 
 "  twofold  more  the  children  of  the  devil  than  they  were  before,"  Matt,  xxiii.  15,  a  greater 
 rent  makes  the  garment  worse.  So  patching  our  old  spiritual  garment  after  this  manner, 
 makes  the  state  of  the  soul  worse,  (i.  e.,)  it  causes  a  gi-eater  wound,  or  their  state  to  be 
 more  dangerous,  and  they  more  unlikely  to  be  cured,  or  brought  to  beheve,  and  wholly  to 
 rely  upon  Christ. 
 
 How  the  1.  Made  worse,  because  such,  like  the  pharisees,  think  their  state  is  better, 
 
 •■^"J '*  and  that  the  breach  between  them  and  the  great  God  is  now  made  up  ;  whereas 
 
 worse.  it  is  no  such  thing  ;  by  patching  their  old  garment  with  duties,  or  with  part  of 
 
 Christ's  rigliteousness,  they  conclude  all  is  well,  and  hence  they  are  called  such  that  are 
 whole,  and  that  think  they  need  no  Physician  :  what  said  the  proud  pharisee,  "  God  I 
 thank  thee  I  am  not  as  other  men,  nor  as  this  publican,"  Luke  xviii.  11. 
 
 2.  Their  state  is  worse,  or  the  wound  or  rent  is  worse,  because  through  this  means  they 
 see  no  need  to  look  out  for  a  garment,  no,  they  have,  they  conclude,  so  well  patched  up 
 their  old  one,  they  have  no  occasion  for  a  new  garment ;  "  They  being  ignorant  of  God's 
 righteousness,  went  about  to  establish  their  own  righteousness,  and  have  not  submitted 
 themselves  to  the  righteousness  of  God,"  Rom.  x.  3. 
 
 3.  A  worse  rent,  because  the  old  garment  will  not,  cannot  mix  together  with  this  new 
 piece  of  righteousness,  nor  the  new  with  that ;  the  old  is  so  rotten  it  will  not  hold  sewing  ; 
 our  Saviour  refers  to  such  an  old  garment  that  is  good  for  nothing,  it  is  eaten  of  moths,  or 
 rotten.  Cannot  grace  be  joined  to  works  ?  grace  and  works,  my  brethren,  will  not  mix  or  hold 
 together  ;  "  And  if  by  grace,  then  it  is  not  by  works,  otherwise  grace  is  no  more  grace  ; 
 but  if  it  be  of  works,  then  it  is  no  more  of  grace,  or  otherwise  work  is  no  more  work,"  Kom. 
 xi.  (J.  There  is  no  mixing  of  the  works  of  the  creature  with  the  free  grace  of  God  :  the 
 righteousness  of  Christ  will  not  mix  with  our  righteousness  in  our  justification  before  God. 
 For  one  of  these  tends  to  destroy  the  other ;  for  whatsoever  comes  free  is  of  grace  alone, 
 and  it  is  free ;  but  that  which  is  of  works  is  a  debt,  or  else  grace  is  not  grace,  or  work  is 
 not  work. 
 
 Yet  we  have  some  in  our  days,  like  those  in  the  Apostles'  time,  who  strive  to  mis  these 
 two  together,  and  this  will  in  time  make  a  greater  rent  in  their  consciences,  if  ever  God  be 
 pleased  to  open  their  eyes,  or  they  will  have  gi-eater  condemnation  ;  sad  it  is  to  see  how 
 some  Christians  seek  justification  by  Christ,  and  by  their  own  faith  and  smcere  obedience. 
 
 "  Neither  do  men  put  new  wine  into  old  bottles." 
 
 Quest.  What  is  meant  by  old  bottles  ? 
 
 Answ.  I  answer,  the  old  heart,  the  carnal  and  unrenewed  heart.  "  I  am  like  a  new  bot- 
 tle," &c.,  that  is,  my  heart.  Why  is  the  old  unrenewed  heart  compared  to  an  old  broken 
 bottle? 
 
 Why  the  1.  I  answer,  because  a  bottle  is  a  proper  receptacle  of  liquor,  as  of  oil  or 
 
 compared  to  wuie,  &c.,  SO  is  the  heart  of  man  a  proper  receptacle  of  divine  knowledge, 
 a  bottle.  grace,  joy,  peace,  comfort,  and  the  like. 
 
 2.  Because  a  bottle  of  itself,  is  an  empty  thing,  it  must  be  filled,  or  have  liquor  put  in- 
 to it,  before  there  is,  or  can  be  any  in  it ;  so  is  the  heart  of  man  of  itself  naturally  empty 
 of  whatsoever  is  truly  good,  spiritually  good  ;  grace  must  be  put  into  it  before  one  drop 
 will  he  there  ;  all  naturally  are  without  God,  "  without  Christ,  and  without  hope,"  Eph. 
 ii.  12. 
 
 3  Because  a  broken  bottle  cannot  hold  new  wine  ;  no  more  can  an  old  and  unrenewed 
 heart  hold  or  retain  saving  peace,  joy,  and  comfort,  but  the  heart  must  be  made  new. 
 
 Quest.  Why  doth  our  Saviour  say  men  do  not  put  new  wine  into  old  bottles,  for  some 
 old  bottles  will  hold  new  wine  as  well  as  such  that  are  new,  and  not  break  nor  spill  the 
 
 wine, 
 ^neisnot  Answ.     I  answer,  our  blessed  Lord  it  is  evident  refers  to  bottles  that  are 
 
 put  into  cracked  or  broken  bottles,  or  such  bottles  that  are  very  old  and  rotten  ;   and 
 
 houiea!^  the  old  heart,  the  unregenerate  heart,  is  like  to  such  a  broken,  cracked,  or  old 
 
 rotten  bottle,  that  will  not  hold  or  retain  the  wine  of  divine  consolations,  or  the  wine  of 
 
SERU.    XX.]  THE    PARABLE  OF    THE    NEW    PIECE   OF    CLOTH.  lOS 
 
 heavenly  comfort,  if  it  were  put  in ;  unless  at  the  same  time  the  heart  was  renewed,  it  would 
 
 all  presently  run  uut  again  like  a  leaky  vessel ;  lleb.  ii.  1  ;  nay,  grace  itself  (was  not  the  heart 
 reuuwedj  should  it  be  put  into  the  heart,  would  be  utterly  lost;  but  grace  put  int..  lii.j  IkmvL, 
 new  wakes  it  in  an  instant.  A  cracked  or  broken  buttle  must  be  uew  made,  or  if  it  be  a  glass 
 bottle,  it  must  be  by  the  glass-maker  be  melted  down  ;  su  must  the  ohl  unrenewed  heart,  like 
 a  cracked  bell,  or  cracked  glass  bottle,  melted  down  by  the  divine  Spirit,  and  be  new  cast 
 or  uew  made,  before  God  will  pour  in  the  wine  of  heavenly  consolation,  the  heart  must  be 
 melted  in  the  fire  of  God's  Spirit,  there  is  no  mending  of  it.  Some  strive  to  amend  the 
 old  garment,  and  the  old  bottle,  but  it  cannot  be  done  ;  we  must  have  a  whole  new  gar- 
 ment, the  righteousness  of  Christ  for  our  justification,  and  a  new  heart  through  the  Spirit's 
 operation,  for  our  sanctification. 
 
 "  Puts  new  wine,"  &c.  what 
 
 Quest.  5.  What  is  meant  by  the  new  wine  ?  meant 
 
 Answ.  By  the  uew  wine  here  may  be  meant  all  those  choice  blessings  which     Jiai^ 
 are  the  concomitants  of  grace. 
 
 Wine  being  put  in  scripture  for  all  sorts  of  choice  things ;  "  buy  wine  and  milk,"  &c., 
 Isa.  Iv.  1.  Peace,  inward  joy,  or  those  consolatious  of  God  that  are  not  small,  may  be 
 here  intended  ;  and  this  wine  is  only  put  into  new  bottles,  (i.  e.,)  into  renewed  or  regene- 
 rated hearts. 
 
 1.  Wine  is  a  choice  thing,  the  choicest  of  drink  ;  so  inward  joy,  peace,  and  spiritual  con- 
 solation, are  most  choice  things. 
 
 '■i.  Wine  is  the  fruit  of  a  good  tree,  or  of  a  precious  plant.  ^nsohIt!on» 
 
 So  inward  joy,  peace,  and  spiritual  consolations,  are  the  fruits  of  the  true  wine     of  God  are 
 Jesus  Christ,  or  of  the  Holy  Spu-it,  and  grace  thereof,  John  xv.  1.  towmef'' 
 
 3.  Wine  is  highly  esteemed  for  its  most  excellent  virtue  ;  it  hath  a  pleasant 
 taste,  and   strengthens  decayed  nature. 
 
 So  the  comforts  and  consolations  of  God  are  highly  prized,  or  esteemed  by  every  true 
 believer  ;  they  taste  most  sweet  to  a  regenerate  heart,  and  also  greatly  tend  to  strengthen 
 the  soul  in  times  of  weakness ;  "  The  joy  of  the  Lord  is  yom-  strength,"  Nehemiah  viii.  10. 
 
 4.  Wine  makes  glad  the  heart  of  man,  so  these  spiritual  consolations  rejoice  the  new 
 creature.  "  Thou  hast  put  gladness  into  my  heart,  more  than  in  the  time  that  their  corn  and 
 wine  increased,"  Psal.  iv.  7.  He  that  drinks  of  this  wine,  though  sad  before,  will  forget 
 his  sorrows.     Note  also,  that 
 
 1.  "No  man  having  drunk  of  old  wine,"  viz.,  Luke  v.  39;  the  delights  of  the  flesh, 
 carnal  pleasures,  or  earthly  comforts,  straightway  desu-eth  new,  that  is  true  spiritual  joy 
 and  consolation ;  no,  he  cannot  straightway,  or  presently  upon  drinking  the  old,  tasting 
 the  seeming  sweetness  of  that,  loving  and  relisliing  of  that,  before  he  is  changed,  or  has 
 got  a  new  heart,  desire  those  joys,  and  spiritual  consolations  of  Christ  and  of  the  Holy 
 Ghost. 
 
 "  Putteth  new  wine  into  new  bottles." 
 
 6.  Quest.  What  may  be  meant  by  putting  new  wine  into  new  bottles  ? 
 
 Answ.  I  answer ;  it  may  be  intended  or  meant,  Christ  putting  divine  consolations  into 
 a  new  heart ;  at  that  very  time  the  Spirit  brmgs  the  soul  into  union  with  Christ,  and  the 
 lieart  is  changed,  and  so  receives  and  retams  those  spiritual  comforts  and  consolations  ;  God 
 makes  the  heart  new,  or  gives  a  new  heart,  and  then  fills  it  with  his  precious  wine  of  joy 
 and  peace/ 
 
 Tims  I  have  opened  all  the  parts  of  this  parable  ;  and  should  proceed  to  raise  one  or  two 
 propositions  from  hence,  but  shall  say  no  more  at  this  time. 
 
 SERMON    XX. 
 
 No  man  putteth  a  new  piece  of  cloth  to  an  old  garment.     Or  as  Luke  reads  it,    No  man 
 puts  a  piece  of  a  new  garment  upon  an  old. — Luke  v.  36. 
 
 I  HAVE  already  opened  all  the  terms  and  parts  of  this  parable,  and  I  shall  now  observe 
 one  or  two  points  of  doctrine  from  hence. 
 
 Doct.  1.  That  such  who  would  be  saved  and  accepted  of  God,  must  not  thmk  to  patch 
 
110  THE   PAE.VBLE    OF    THE    NEW   PII.CE    OF   CLOTH,  [bOOK   I, 
 
 their  old  garment,  by  putting  of  a  part  or  piece  of  Christ's  righteousness,  or  liis  merits 
 unto  it,  but  must  throw  it  quite  away  in  point  of  justification;  or  that  Christ  and  his 
 righteousness,  as  a  whole  new  garment,  must  he  put  on,  before  they,  or  any  of  their  duties, 
 prayer,  fastings,  &c.,  can  he  accepted  of  God. 
 
 1.  This  I  shall  endeavour  to  prove. 
 
 2.  And  then  apply  it. 
 
 Why  the  I-  Because  grace  and  works  will  not,  cannot  mix  together,  they  being  di- 
 
 oid  parment  rectly  of  a  quite  different  nature,  the  one  will  destroy  the  other,  like  as  a 
 cannot  be'a-  piece  of  a  new  garment  would  destroy  an  old,  rotten,  moth-eaten  gai-ment  (or 
 mended.  make  the  rent  worse)  but  because  I  opened  this  the  last  day,  in  the  exposition 
 
 of  the  terms,  I  shall  pass  it  by  now. 
 
 II.  Because  aU  the  saints  of  God  have  ever  esteemed  or  looked  upon  all  their  own 
 righteousness,  in  point  of  justification,  as  filthy  rags ;  "  But  we  are  aU  as  an  unclean  thing, 
 and  all  our  righteousnesses  are  as  filthy  rags,"  Isa.  Ixiv.  6. 
 
 Some  perhaps  wiD  say,  that  these  persons  that  the  prophet  speaks  of,  were  not  believers, 
 nor  such  who  had  arrived  to  faith  and  sincere  obedience,  but  were  ungodly  persons,  hypo- 
 crites, or  such  like  people.  I  answer.  They  were  such  who  could  call  Gud  Father,  see 
 ver.  8.  "  But  now,  0  Lord,  thou  art  our  Father."  Moreover,  the  prophet  includes  him- 
 self amongst  the  rest ;  though  it  is  true,  at  that  time  they  were  under  great  declensions, 
 yet  by  comparing  this  text  with  others,  it  appeareth  very  clear,  that  all  tlie  inherent  right- 
 eousness of  the  best  of  saints,  when  compared  to  the  righteousness  of  Christ,  is  but  as  filthy 
 rags,  or  as  mere  dung."  See  what  the  holy  apostle  Paul  saith  ;  "  Yea,  doubtless,  and  I 
 Gospel  obe-  accouut  all  things  but  loss,  for  the  excellency  of  the  knowledge  of  Christ 
 dience,  or  Jesus  my  Lord,  for  whom  I  have  suffered  the  loss  of  all  things,  and  do  count 
 inherent  them  but  dung,  that  I  may  win  Christ,"  Phil.  iii.  8.     He  did  not  only  dises- 
 
 nlss'asflt  isem  all  his  Jewish  privilege,  and  legal  righteousness,  which  he  had  before 
 thy  rags,  convert«d,  and  counted  them  as  dung,  in  respect  of  his  justification  before  God, 
 pare^to'Se  ^i"''  ^^^^  ^^  showE  he  did  not  ascribe  his  being  accepted  and  justified  in  God's 
 righteons-  sight  to  his  own  obedience,  or  to  that  inherent  righteousness  which  he  had  at- 
 tained unto  after  he  was  renewed,  and  had  so  many  years  served  God  in  his 
 apostolic  office  and  ministry ;  he  puts  in  all,  both  what  he  had  attained  before  grace,  and 
 after  grace  ;  "  Yea  doubtless  I  account,"  I  do  now  account  of  aU  things  which  I  have  now 
 been  helped  to  do,  or  is  wrought  in  me,  as  dung  in  comparison  of  Clurist,  and  the  righte- 
 ousness of  God  in  him.  But  know,  Paul  did  not  thus  account  of  his  own  inherent  holi- 
 ness, &c.,  simply  considered  in  itself;  no,  no,  for  as  so  considered,  sanctification  being  the 
 work  of  the  Spirit,  is  to  be  highly  valued  ;  but  in  respect  had  to  his  trusting  in  that,  or  de- 
 pendance  upon  it,  touching  his  justification  and  acceptation  with  God,  or  in  comparison  of 
 the  righteousness  of  Christ,  which  alone  (without  his  inherent  sanctification)  justified  him 
 at  the  bar  of  God,  or  in  God's  sight. 
 
 III.  Because  to  mix  works  and  grace  together,  or  our  own  righteousness  with  the 
 righteousness  of  Christ,  is  directly  opposite  to  the  design  of  God  in  the  gospel  (or  in  the 
 glorious  contrivance  of  om-  salvation  by  a  Mediator)  and  it  tends  to  eclipse  the  doctrine  of 
 free  grace,  and  so  to  take  off  the  crown  from  Christ's  head ;  "  By  grace  ye  are  saved, 
 through  faith,  and  that  not  of  yourselves,  it  is  the  gift  of  God,"  Eph.  ii.  8.  It  is  alone  of 
 the  free  favour  of  God,  from  the  first  to  the  last,  wholly  of  grace,  exclusive  of  anything 
 of  the  creature  ;  that  so  God  might  have  all  the  glory  unto  himself;  "Not  by,  works  of 
 righteousness  which  we  have  done,  but  according  to  his  mercy  he  saved  us,"  &c..  Tit.  iii. 
 5.  "  That  being  justified  by  his  grace,  we  should  be  made  heirs  according  to  the  hope  of 
 eternal  life,"  ver.  7.  No  works  either  ceremonial  or  moral,  have  any  hand  in  our  justi- 
 fication in  God's  sight. 
 
 IV.  Because  to  jom  any  thing  of  the  creatui'e's  with  Christ's  merits  or  obedience,  is  to 
 let  in  boasting,  or  to  make  way  for  men  to  glory  in  themselves  ;  "  Where  is  boasting 
 then  ?  it  is  excluded  ;  by  what  law  ?  law  of  works ;  nay,  but  by  the  law  of  faith,"  Rom. 
 iii.  27.  If  my  own  old,  or  new  personal  and  inherent  righteousness,  is  joined  ■nith  the 
 merits  of  Christ,  or  through  the  virtue  of  his  merits  it  justifies  me,  then  I  have  room  to 
 boast :  as  the  apostle  speaks  of  Abraham,  "  If  Abraham  were  justified  by  works,  he  had 
 whereof  to  glory,  but  not  before  God,"  Rom.  iv.  2.  But  according  to  the  doctrine  that 
 some  men  preach,  a  man's  own  righteousness  is  that  which  covers  him,  or,  that  hides  his 
 nakedness ;  and  Clirist's  righteousness  is  but  to  amend  a  hole,  or  to  patch  then-  old  gar- 
 ment :  nay,  and  it  is  their  own  hand  also  that  puts  this  new  piece  to  their  old  garment. 
 For  the  Spirit  of  God  will  not  piece  their  old  garment,  he  only  seeks  Christ's  honour ; 
 
SEUM.  XX.]  THE    PARABLE    OF   THE    NEW   PIECE    OF    CLOTH.  Ill 
 
 "  He  shall  glorify  me,  for  he  shall  receive  of  mine  and  show  it  to  you,"  John  xvi.  14. 
 Will  the  Holy  Ghost  give  part  of  the  glory  of  our  salvation  to  the  creature ;  Now  the 
 tendency  of  their  doctrine  is  this,  viz.  That  I  may  be  saved,  I  may  thank  God,  (Christ 
 has  made  God  reconcilable)  but  if  I  am  saved,  1  may  thank  myself,  for  my  diligence  in 
 acting  faith,  and  yielding  sincere  obetlience  to  the  gospel  procures  it ;  for  they  affirm,  God 
 doth  no  more  for  the  salvation  of  them  that  are  "saved,  than  he  doth  to  save  them  that 
 perish  ;  the  will  of  man  being  left  to  determine  the  wiiole  issue  of  the  ministry  of  the  gos- 
 pel ;  not  that  the  Holy  Spirit  inclines  or  bows  the  will,  but  he  leaves  the  will  to  act  ac- 
 cording to  its  own  natural  powers,  and  so  this  must  needs  open  a  door  to  boasting.  But 
 were  it  thus,  certainly  not  one  soul  would  ever  be  saved,  because  the  will  of  all  men  natu- 
 rally is  so  depraved,  con-upted,  and  carried  away  to  sin  and  vanity,  that  nothing  but  the 
 mighty  power  of  God  put  forth  by  the  Spirit,  can  remove  that  averseness,  prejudice,  and 
 enmity  which  is  in  it,  to  God,  and  the  things  of  God. 
 
 V.  Because  such  a  garment  is  a  dishonourable  and  a  contemptible  garment,     The  saints 
 for  believers  to  be  clothed  with.     Doth  it,  my  brethren,  become  king's  chil-     patched 
 dren  to  be  clothed  with  a  patched  coat  ?     Shall  samts,  who  are  the  sons  and     garment 
 daughters  of  the  God  of  heaven  and  eai-th,  the  true  heirs  of  glory,  be  clothed     ?^y  thim'. 
 with  their  old  over-worn  rags  of  their  own  righteousness,  pierced  with  part  of 
 
 Christ's  righteousness  ?     What  a  dishonour  would  it  be  to  Christ,  to  work  out  a  righte- 
 ousness to  no  other  purpose,  or  end,  than  to  piece  our  old  garment.     Brethren,  the  robe 
 with  which  the  spouse,  the  king's  daughter,  is  said  to  be  clothed  with,  is  all  made  of 
 "  Wrought  gold,  and  raiment  of  needle-work,"  Psal.  xlv.  9,  13,  which  shows 
 the  curiousness,  richness,  and  most  excellency  of  it ;  and  how  contrai-y  is  this     ^",,™'"',  ^ 
 to  an  old  rotten  garment  pieced,  and  patched  together  with  a  new  piece  of    an  ow 
 cloth.     Would  a  man  patch  an  old  garment  with  a  new  piece  of  cloth  of    ^^tha" 
 
 gold  ?  piece  of 
 
 Object.  "  The  king's  daughter  is  all  glorious  within,"  therefore  this  must     go'Jd.  ** 
 refer  to  her  own  inherent  righteousness,  Psal.  xlv.  13. 
 
 Answ.  I  answer,  we  deny  not  but  that  may  refer  to  the  glory  of  the  new  creature,  and 
 so  to  the  sanctification  of  the  Holy  Spirit ;  but  pray  observe  the  very  next  words,  "  her 
 clothing  is  wrought  gold ;"  this  is  not  that  righteousness  wrought  in  her,  no,  but  that 
 righteousness,  or  that  robe  which  is  put  upon  her.  As  it  is  said  in  another  place,  "  He 
 hat'n  clothed  me  with  the  robe  of  righteousness,"  Isa.  Ixi.  10;  hence  it  is  called  "  right- 
 eousness unto  aU,  and  upon  all  them  that  believe,"  Kom.  iii.  22.  Our  justifying  righteous- 
 nessis  not  a  righteousness  inherent,  a  righteousness  wrought  within  us,  but  a  righteous- 
 ness wrought  without  us  by  the  active  and  passive  obedience  of  Jesus  Christ,  and  put  upon 
 us,  or  imputed  to  us  by  the  Lord. 
 
 VI.  Because  our  justifying  righteousness  hath  no  flaw,  no  rent,  no  seam,  no  spot  in  it ; 
 but  it  is  all  glorious,  holy,  and  pure  ;  now  to  add  any  part  of  Christ's  new  robe,  to  our 
 old  garment,  cannot  change  that  which  is  ours  ;  no,  ours  would  still  be  sinful  and  abomi- 
 nable as  ever,  in  the  sight  of  God's  most  pure  and  piercing  eyes.  Brethren,  what  think 
 you,  can  a  king  dehght  in  his  bride,  to  see  her  clothed  in  an  old  patched  garment,  though 
 it  should  be  "  spangled  i,vith  pearls,  and  rich  diamonds  ?"     See  Isa.  Ixii.  4,  5. 
 
 VII.  Because  that  righteousness  by  which  we  are  justified,  is  said  to  be  the  "  righteousness  ' 
 of  God,"  Rom.  x.  3  ;  nor  the  essential  righteousness  of  God.     But 
 
 1.  It  is  called  "  the  righteousness  of  God,"  Phil.  iii.  9,  in  contradis-  Jf„*ht«)UB-*' ° 
 tinction  to  the  righteousness  of  a  mere  creature.  ne"s8  is  called 
 
 2.  Because  it  is  the  righteousness  which  God  requires  (viz.  a   perfect     ousnefs'of 
 and  complete  righteousness)  in  order  to  our  justification  in  his  sight.  God. 
 
 3.  Because  it  is  that  righteousness  which  comports,  and  every  way  suits  with  the  holi- 
 ness, justice,  and  all  other  blessed  attributes  of  God  ;  God's  infinite  justice  and  holiness 
 cannot  find  the  least  flaw,  spot,  or  defect  in  the  righteousness  of  Christ ;  but  bis  holiness 
 and  justice  would  soon  espy  it  (the  old  garment,  though  never  so  well  pieced)  very  vile, 
 defective,  and  abominable,  so  as  to  be  abhorred  by  him,  and  him  that  trusteth  to  it,  or 
 has  it  on,  how  firmly  soever  it  be  patched. 
 
 4.  Because  it  is  that  righteousness  which  the  wisdom  of  God  hath  found  out,  and  none 
 hut  he  could  find  it ;  none  could  buy  it  or  procure  it  with  gold  or  silver,  nor  any  other 
 ways  ;  no,  neither  men  nor  angels. 
 
 5.  Because  it  is  a  righteousness  which  answereth  all  the  demands  of  the  holy  moral 
 law  of  God,  not  only  the  penal  jiart  thereof,  (as  these  raen  preach)  but  also  the  preceptory 
 part  thereof ;  excluding  the  active  obedience  of  Christ  from  being  any  part  of  that  righte- 
 
112  THE    PATIABLE    OF    TilE   NEW   PIECE   OF    CLOTn.  [bOOK    I. 
 
 ousness,  which  is  imputed  to  us,  and  wliere  is  the  sanction  of  the  hiw  ;  or  how  is  the  law 
 made  glorious  by  Christ's  obedience  to  our  justification.  "  The  Lord  is  well  jileased  for  his 
 righteousness"  sake,  he  will  magnify  the  law,  and  make  it  honourable,"  Isa.  xlii.  21. 
 
 Brethren,  do  we  who  assert  justification  by  Christ's  active  and  passive  obedience  make 
 void  the  law  ;  is  the  law  violated?  The  apostle's  answers,  "  God  forbid,  we  establish  the 
 law,"  Eom.  iii.  31,  inasmuch  that  we  attain  through  faith  to  a  perfect  righteousness,  by 
 being  interested  in  the  must  perfect  and  complete  righteousness  of  Christ,  in  respect  of 
 the  precep tory  and  penal  part  thereuf.  And  in  that  also  because  hereby  every  type  is  ful- 
 filled; and  particularly  those  that  disallow  of  all  mixtures,  as  the  ploughing  with  an  ox 
 and  an  ass,  or  to  wear  a  garment  of  linen  and  woollen,  or  to  cause  beasts  to  gender  of 
 divers  kinds ;  clearly  intimating  that  nothing  of  the  creature  must  be  put  to,  or  mixed 
 with  the  righteousness  of  Christ  in  our  justification  before  God  (as  well  as  all  mixtures  in 
 divine  worship)  are  here  forbidden. 
 
 6.  It  may  also  be  called  the  righteousness  of  God,  because  it  is  such  a  righteousness 
 which  wholly  tends  to  exalt  the  glory  of  God,  and  his  own  free  and  undeserved  grace  and 
 favour,  and  also  doth  abase  the  creature. 
 
 7;  Because  it  is  that  righteousness  which  God  hath  ordamed,  instituted,  and  appointed 
 to  justify  us  in  his  sight. 
 
 VIII.  Christ's  righteousness  alone  must  be  put  on,  as  a  whole  new  garment  pieced  and 
 patched  with  it,  because  that  righteousness  by  which  we  are  justified,  is  a  righteousness 
 without  the  law,  and  without  works :  "  But  now  the  righteousness  of  God  without  the 
 law  is  manifested,  &c.,  that  is,  without  their  own  personal  obedience  to  the  moral  law,  or 
 any  other  law  whatsoever.  "  But  to  him  that  works  not,  but  believeth  on  him  that  jus- 
 fieth  the  ungodly,  his  faith  is  counted  for  righteousness,"  Rom.  iv.  5.  Were  it  by  works, 
 or  by  our  own  righteousness,  salvation  would  be  of  debt,  as  Paul  affirms.  "  Now  to  him 
 that  worketh  is  the  reward  not  reckoned  of  grace,  but  of  debt,"  Eom.  iv.  4.  Though  we 
 are  not  taken  off  of  doing  works  of  righteousness  by  the  free  grace  of  God,  yet  we  are  taken 
 off  of  it  as  to  that  end,  purpose,  and  design,  some  speak  of,  (i.e.,)  it  is  not  that  we  may 
 be  justified  thereby,  nor  is  it  a  condition  that  procures  our  interest  in  Christ,  or  that  gives 
 us  a  right  and  title  to  eternal  life  ;  but  it  is  to  glorify  God,  and  to  demonstrate  our  faith 
 in,  and  thankfulness  unto  God  in  Jesus  Christ. 
 
 IX.  Because,  had  our  own  righteousness  any  part  or  share  in  clothing  us  in  our  justifi- 
 cation, how  could  the  righteousness  of  another  be  said  to  be  imputed  to  us,  or  Christ  be 
 said  to  be  the  "  Lord  our  righteousness,  or  be  made  of  God  unto  us  wisdom,  righteousness, 
 sanctification,  and  redemption,"  1  Cor.  i.  30.  As  Christ  was  not  made  sin  for  us  by  any 
 sin  inherent  in  him,  so  neither  are  we  made  righteous  by  any  righteousness  inherent  in  us, 
 but  by  the  righteousness  of  Christ  imputed  to  us. 
 
 X.  Because  then  also  it  would  not  be  by  the  righteousness  of  one  man  that  we  are 
 clothed  or  justified  :  "  Therefore  as  by  the  offence  of  one  judgment  came  upon  all  men  to 
 condemnation  ;  even  so  by  the  righteousness  of  one  the  free-gift  came  upon  all  men  unto 
 justification  of  life,"  Rom.  v.  18.  That  is,  as  all  the  seed  of  the  first  Adam  were  brought 
 into  a  state  of  condemnation  by  the  imputation  of  his  first  sin  unto  them  :  even  so  the  free 
 gift  of  righteousness  came  upon  all  the  seed  of  the  second  Adam  by  the  imputation  of  his 
 righteousness  to  their  justification,  unto  eternal  life.  And  as  all  in  Adam  died,  so  in 
 Christ,  or  all  in  him,  are  made  alive.  Now  I  say,  were  it  every  man's  own  righteousness, 
 through  Christ's  merits,  that  which  clothes  and  justifies  them,  then  it  could  not  be  said 
 to  be  alone  done  by  the  righteousness  of  one,  which  the  apostles  asserts  it  is.  "  For  as 
 by  one  man's  disobedience  many  were  made  sinners,  so.  by  the  obedience  of  one  shall 
 many  be  made  righteous,"  Rom.  v.  19.  Adam  as  a  public  person  brought  death  on  all 
 his  posterity,  whom  he  represented  :  so  Christ  as  a  pubUc  person,  brought  life  to  aU 
 whom  he  representeth,  viz.,  all  the  elect,  or  such  that  are  given  to  him  for  his  seed. 
 
 XI.  Christ  and  his  righteousness,  as  a  whole  new  garment,  must  be  put  upon  us,  &c., 
 and  not  an  old  garment  patched  with  part  of  a  new  one. 
 
 1.  Because  "  all  things  are  become  new,"  2  Cor.'v.  17  ;  wholly  new,  a  new  covenant, 
 a  new  priesthood,  a  new  Church-state,  and  new  church  membersh^j,  and  a  new  right  to 
 that  membership :  so  a  new  robe  of  righteousness,  to  clothe  all  that  are  to  be  members  of 
 this  new  Gospel  Church. 
 
 Argu.  If  all  things  in  the  new  covenant  are  new,  wholly  new,  then  a  whole  new  robe 
 to  clothe  us,  and  not  an  old  one  pieced  with  Christ's  new  garment,  or  by  his  passive 
 obedience  or  merits  ? 
 
 Obj.  It  is  for  our  new  obedience  we  contend  ;  we  do  not  plead  for  the  righteousness  of 
 the  old  law. 
 
SKRM.    XX.]  TIIF.    P.VnAHI.K    OF    TUE    NEW    PIKCE    OF    CLOTIf.  113 
 
 Answ.  I  answer,  what  though  tliis  be  so,  tliat  }-ou  do  not  pkaJ  for  the  oM  garment, 
 as  you  perceive  it  is  rent,  or  torn  before  conversion  ;  yet  you  plead  fur  it  as  it  is  piecej 
 or  amended  by  the  Spirit's  operations.  It  is  but  the  old  one  new  vamped,  it  is  the  fiibt 
 Adam's  still,  (I  mean)  the  righteousness  of  mere  sinful  creatures,  though  wrought  by  him 
 by  the  Spirit's  assistance,  or  patched  by  the  help  of  divine  grace.  We  will  grant  them, 
 that  the  righteousness  of  sanctiiication  is  a  new  garment,  yet  that  is  not  without  spot,  or 
 stain  ;  besides  that  needs  daily  to  be  amended  ;  but  if  they  intend  this  by  the  new  gar- 
 ment, then  they  confound  justification  with  sanctification,  and  also  then  no  believer  is  com- 
 plete, or  without  sin  in  point  of  justitication  in  this  life,  nor  until  he  hath  his  sanctification 
 perfect,  or  complete.  But  how  then  can  Christ's  spouse  be  said  to  be  undefiled,  and  to  have 
 no  spot  in  her  ? 
 
 APPLIC  A.TION. 
 
 First  I  infer  from  lience  that  mankind,  or  all  men  and  women  naturally  are  '  inference, 
 blind  and  wofuUy  ignorant  of  God's  righteousness,  in  tliat  they  go  about  to  estabhsh  tlieir 
 own,  as  the  Jews  of  old  did,  Rom.  x.  3  ;  they  think  by  amending  their  ways,  by  their 
 faith,  repentance,  and  reformation  of  life  ;  by  their  prayers,  tears,  anil  good  deeds,  to  be 
 accepted  and  justified  with  God;  which,  alas,  all  they  who  so  do,  (i.e.,)  rest  upon  these 
 things,  or  that  trust  to  these  duties,  or  thus  seek  to  piece  their  old  garment ;  they  will  cer- 
 tainly perish  for  ever,  as  the  Jews  did. 
 
 2.  Yet  let  none  conclude,  that  I  hereby  discourage  any  persons  from  en-  '  inference. 
 deavouring  after  a  reformation  of  life,  or  to  amend  their  lives  ;  no,  God  forbid  ;  the  light 
 of  natural  conscience  doth  excite  all  who  hearkens  unto  it,  to  c  st  off  all  acts  of  sin,  and 
 to  live  sober  and  moral  lives,  as  well  as  the  word  of  God  presses  this  upon  their  consciences. 
 But  the  purport  of  what  I  have  laboured  to  do,  is  to  take  all  men  off  from  resting  up.m, 
 or  trusting  unto  such  amendment  of  life  for  justification,  or  salvation :  nay,  and  to  show 
 the  danger  such  are  in,  who  think  to  piece  and  patch  their  old  garment  by  holy  and  re- 
 ligious duties,  or  inherent  righteousness,  or  in  joining  their  own  works,  faith  and  obedience, 
 with  Christ's  merits,  or  by  walking  up  to  the  gospel  rule  as  a  new  and  mild  law  of  evan- 
 gelical hoUness. 
 
 'V  3.  We  also  infer,  that  new  obedience,  and  a  holy  conversation,  though  it  be  '  inference, 
 part  of  our  sanctification,  yet  it  is  no  part  of  our  justification  ;  and  that  all  such  that  dif- 
 fer from  us  here,  do  but  go  about  to  patch  the  old  garment,  though  it  be  done  by  the  as- 
 sistance of  grace,  or  the  Spirit  of  God. 
 
 4.  Moreover  we  infer,  that  justification  and  sanctification  are  two  distinct  *  inference, 
 things,  and  ought  not  to  be  confounded  together  ;  and  that  sanctification  as  a  garment  may 
 be  amended,  or  become  more  perfect ;  but  that  justification  is  always  one  and  the  same, 
 and  is  complete  ;  it  being  the  perfect  righteousness  of  Jesus  Christ  imputed  to  all  that  do 
 believe. 
 
 5.  That  for  any  to  trust  to  a  reformed  life,  &c.,  is  nothing  else  than  for  information. 
 a  man  to  endeavour  to  piece  his  old  garment,  as  the  Pharisees  did  ;  and  that  no  duties, 
 as  prayer,  givings  alms,  fasting,  and  the  like,  can  render  any  man  to  be  in  a  good  condition, 
 or  in  a  saved  state.  Because  his  own  personal  righteousness  cannot  satisfy  the  justice  of 
 God,  for  the  sins  he  committed  in  times  past,  nor  can  he  live  (let  him  do  his  utmost)  with- 
 out sin,  for  the  time  to  come  .  by  which  means  it  follows,  that  all  he  doth,  the  justice  and 
 holiness  of  God,  and  his  just  and  righteous  law  will  find  so  much  sin  and  filth  to  cleave  unto 
 him,  that  God  will  abhor  him  and  all  his  righteousness,  and  condemn  him  to  everlasting 
 flames.'  Besides,  it  is  to  mix  God's  pure  gold  with  the  sinner's  filthy  dross ;  or  to  sow 
 Christ's  glorious  robe  of  righteousness  to  his  filthy  rags,  or  to  put  a  choice  jewel  on  a 
 swine's  snout. 
 
 6.  By  way  of  exhortation,  sinners,  be  persuaded  to  cast  off,  and  throw    E-^hort. 
 away  all  your  own  righteousness,  in  point  of  justification,  that  so  you  may  be  clothed 
 with  the  whole,  perfect,  and  complete  garment  of  Christ's  righteousness. 
 
 You  must  come  naked  to  Jesus  Christ :  "  And  knowest  not  that  thou  art  poor,  miser- 
 able, wretched,  and  naked,"  Rev.  iii.  17.  Some  pride  it  in  their  own  old  and  filthy  rags, 
 as  Laodicea  did,  and  think  they  want  nothing,  but  will  trust  to  theit  duties,  prayers,  and 
 repentance,  faith  and  reformation  of  hfe  ;  and  wherein  these  seem  to  be  defective,  they 
 will  fly  to  Christ,  to  make  up  that  which  is  wanting. 
 
 1.  Direction.     Study  the  nature  of  God,  consider  his  infinite  holiness  and     Di^c'ion- 
 justice,  though  he  be  gracious,  merciful,  &c.,  yet  "  he  will  by  no  means  clear  the  guilty," 
 Exod.  xxxiv.  6. 
 
114  THK    PARABLE    »F    THE    NEW   PIECE    OF   CLOTH.  [boOK   I. 
 
 2.  Study  the  purity  of  God's  law,  that  condemns  all  to  eternal  vengeance  who  are  not 
 clothed  with  a  perfect  and  sinless  righteousness. 
 
 3.  Study  to  understand  the  end  and  design  of  Christ  in  his  taking  our  nature  on  him, 
 being  made  of  a  woman,  made  under  the  law  ;  and  in  his  perfect  obedience  to  the  law, 
 and  bearing  the  penalty  or  punishment  due  to  us  for  our  breaking  of  it,  as  our  blessed 
 head,  and  Representative. 
 
 4.  Attend  upon  the  preaching  of  the  gospel :  "  For  therein  is  the  righteousness  of  God 
 revealed,"  Rom.  i.  17,  and  by  it  is  faith  wrought. 
 
 Comfon.  Yor  comfort  and  consolation  to  you,  that  have  seen  all  your  own  righteous- 
 
 ness as  old  rotten  rags,  and  have  cast  it  away,  and  count  it  but  dung  that  you  may  win 
 Christ.  0  happy  souls  !  blessed  are  your  eyes  !  for  you  see.  0  how  richly  are  you  clothed, 
 what  a  noble  robe  have  you  on,  the  hardest  duties  to  you  are  easy.  You  act  out  of  love, 
 knowing  you  are  accepted  in  Christ,  and  always  are  in  a  safe  state,  being  ever  justified  ; 
 you  shall  not  be  found  naked,  now  nor  at  death,  or  in  the  judgment-day,  nor  to  eternity. 
 For  in  a  righteousness  excelling  that  of  the  holy  angels  you  shall  shine  for  evermore,  Amen. 
 
 SERMON    XXI. 
 
 Neither  do  men  put  new  wine  into  old  bottles. — Matt.  ix.  17. 
 
 3    Predic,     I  CLOSED  with  the  former  part  of  this  parable  the  last  time. 
 is^Te"?.  There  is  one  proposition  I  purpose  to  open  from  the  latter,  and  so  conclude 
 
 with  both,  viz. 
 Doot.     The  heart  of  man  must  be  made  new,  or  there  is  an  absolute  necessity  of  regene- 
 ration, before  any  person  can  receive  the  wine  of  true  spiritual  consolation. 
 
 1.  I  shall  prove  it. 
 
 2.  I  shall  apply  it. 
 
 My  bretiiren,  as  sin  brought  a  change  upon  mankind  in  Adam,  from  that  state  they  were 
 in  by  creation,  so  must  a  change  pass  upon  all  that  would  be  saved  from  that  state  of  cor- 
 ruption, in  which  naturally  all  remain,  by  reason  of  the  fall. 
 A    two-fold         1-     A  relative  change, 
 change  pass-         2.     A  real  change. 
 vers.  '         The  first  is  a  change  of  state. 
 
 The  second  is  a  change  of  heart,  or  disposition. 
 
 The  first  is  made  in  justification. 
 
 The  second  is  made  in,  and  by  regeneration. 
 
 It  is  this  change  1  am  to  speak  to,  and  open,  it  being  that  which  our  Lord  (as  T  con- 
 ceive) doth  here  refer  to. 
 
 And  though  the  first  of  these,  viz.,  the  relative  change,  may  precede  in  order  of  nature, 
 yet  not  in  order  of  time.  For  a  person  as  soon  as  he  is  in  a  justified  state,  he  is  at  that 
 very  instant  of  time  also  regenerated. 
 
 But  to  proceed  to  prove  the  proposition,  that  there  is  an  absolute  necessity  that  the 
 heart  of  man  be  new  made. 
 
 I.  In  respect  of  Gospel  revelation,  (God's  word  I  mean)  fully  shows  this  must  be 
 "  Marvel  not  that  I  say  unto  thee,  that  ye  must  be  born  again,"  John  iii.  7.  Ye  must 
 ye  that  are  Jews,  ye  doctors  and  masters  in  Israel,  ye  that  are  sober  and  religious  persons, 
 ye  that  pray,  fast,  give  alms,  pay  tithes,  ye  that  are  legally  righteous,  and  learned  men 
 ye  must  be  born  again  as  well  as  pagans,  publicans  antl  harlots,  or  profane  persons.  "  Verily, 
 I  say  unto  you,  except  a  man  be  born  again  he  cannot  see  the  kingdom  of  God,"  John  iii. 
 3.  There  is  no  obtaining  the  kingdom  of  heaven  without  the  new  birth,  or  a  spiritual 
 and  saving  renovation  of  the  whole  man,  soul  and  body. 
 
 II.  This  is  the  unchangeable  decree  of  God,  as  it  is  revealed  in  the  Gospel.  "  There- 
 fore if  any  man  be  in  Christ,  he  is  a  new  creature,"  2  Cor.  v.  17,  or  of  the  new 
 creation,  which,  as  our  annotators  observe,  argues  the  greatest  change  imaginable,  and 
 such  a  one  can  be  wrought  in  the  soul  by  no  other  power  than  the  almighty  power  of  God. 
 
Sl.KM.    XXI.]  THE    PAUADLK.    OF    TIIK    NKW   WINl'.  115 
 
 OM  things  are  passed  away,  old  affections,  passions,  notions,  (to.  He  liath  tlui  same  soul, 
 but  new  qualities,  new  apprehensions,  and  new  hght  in  his  understanding,  new  desires, 
 new  inclinations,  in  his  will,  new  thoughts,  counsels,  and  designs,  as  well  as  he  hath  got 
 new  clothing,  a  new  robe  of  righteousness.  What  signifieth  (as  if  our  Saviour  should  say) 
 all  those  things  which  the  Pharisees  do  ?  though  they  pray  oft,  &c.,  will  this  avail  them 
 any  thing,  whilst  they  are  in  a  state  of  nature,  and  their  hearts  are  carnal,  nay,  like  old 
 broken  bottles  ?  the  wine  of  heavenly  consolation  my  Father  will  not  put  into  such  men's 
 hearts,  he  hath  decreed  that  all  that  are  saved  shall  be  regenerated. 
 
 III.  The  carnal  heart  of  man  must  be  changed  or  new  made,  because  until  then  it 
 cannot  hold  the  new  wine,  should  God  put  it  in,  it  would  all  run  out,  (to  follow  the  meta- 
 phor ;)  what  saith  the  apostle,  "  The  natural  man  receiveth  not  the  things  of  God  ;  nei- 
 ther can  he  perceive  them,  because  they  are  spiritually  discerned,"  1  Cor.  ii.  14.  He  cannot 
 receive  them,  because  his  heart  is  full  of  other  things,  full  of  sin  and  filthiness ;  which  like  pitch 
 cleaves  to  the  bottle,  but  put  iu  pure  water  or  wine,  it  will  run  all  out.  The  carnal  heart 
 is  like  a  sieve  which  will  hold  chaff  or  bran,  but  it  will  hold  no  water  or  wine. 
 
 The  heart  of  a  sinner  is  leaky,  like  a  broken  vessel,  it  is  no  proper  receptacle  for  spiri- 
 tual thuigs. 
 
 IV.  Wisdom  teacheth  men  not  to  put  choice  wine  into  a  cracked  or  broken  bottle  ;  so 
 the  wisdom  of  God  is  such  that  he  will  not  put  his  costly  and  most  precious  new  wine  into 
 an  unrenewed  heart,  he  will  not  lose  it ;  for  should  he  do  so,  both  the  bottle  and  wine  would 
 perish  ;  for,  as  I  hinted  in  the  explication,  if  it  was  possible  for  grace  to  be  put  into  a  car- 
 nal heart,  and  the  heart  not  changed  thereby,  grace  itself  would  be  utterly  lost,  as  wine  put 
 into  a  sieve  or  broken  bottle.  Though  it  is  true,  the  Holy  Spirit  is  infused  into  a  sinner's 
 heart,  but  at  that  very  instant  that  it  is  infused  or  put  into  the  soul  of  a  sinner,  it  works 
 a  blessed  change  therein  ;  and  so  it  retains  the  wine  of  heavenly  consolation. 
 
 V.  The  heart  of  man  must  be  new  made,  or  clianged,  because  the  carnal  heari  cannot 
 please  God,  nor  be  subject  to  the  law  of  God.  Brethren,  the  state  of  sin  is  a  state  of  en- 
 mity against  God ;  will  a  prince  take  a  swine  into  his  embraces,  or  will  he  hang  pearls  or 
 diamonds  upon  a  filthy  stinking  old  garment  ?  No  sure,  no  more  will  Christ  take  a  vile 
 rebellious  and  filthy  sinner  into  his  spiritual  embraces  ;  now  this  cursed  enmity  which  is  in 
 the  sinner's  heart  naturally,  cannot  be  removed  till  the  heart  is  changed  or  new  made. 
 
 1 .  True,  the  nature  of  men  may  be  restrained  from  acts  of  gross  wickedness  by  com- 
 mon grace,  or  by  the  prosecution  of  severe  human  laws,  or  by  the  terrors  of  God's  divine 
 law  ;  but  yet  neither  of  these  can  change  their  hearts. 
 
 2.  Neither  can  good  education  do  it.  For  no  doubt  but  Ishmael  had  as  good  educa- 
 tion as  Isaac  ;  certainly  Abraham  was  not  wanting  in  his  duty  to  him,  what  saith  the 
 blessed  God  concerning  him  ?  "I  know  him  tiiat  he  will  command  his  children  and  his 
 household  after  him,  and  they  shall  keep  the  way  of  the  Lord,"  &c.  Gen.  xviii.  19. 
 
 Yet  for  all  this  his  sou  Ishmael  was  an  ungodly  child,  and  one  that  scoffed  at  religion 
 and  true  piety.  So  no  doubt  but  Esau  had  as  good  education  as  Jacob,  Isaac  gave  him 
 the  same  good  counsel  and  instruction  which  he  gave  to  Jacob  ;  but  Esau  still  continued 
 a  profane  person  notwithstanding,  and  retained  his  old  evil  nature  and  disposition  still,  and 
 became  no  new  man.  Education  may  restram  from  acts  of  sin,  but  cannot  change  the 
 heart  from  the  love  of  sin. 
 
 VI.  The  heart  of  man  must  be  new  made,  or  changed,  because  there  is  in  all  unre- 
 newed persons,  an  unfitness,  an  unwillingness,  and  an  utter  inability  to  do  any  thing  that 
 is  truly  and  spiritually  good. 
 
 1.  There  is  in  them  an  unfitness  ;  as  a  fool  or  ignorant  man  is  unfit  to  be  made  a 
 judge,  so  a  man  that  knows  not  God  is  unfit  to  judge  of  spiritual  things,  or  to  be  trusted 
 with  them,  or  to  have  communion  with  him  ;  he  knows  not  what  they  are,  he  cannot  re- 
 lish or  favour  the  things  of  the  Spirit,  "  for  they  are  foolishness  unto  him,"  1  Cor.  ii.  14. 
 
 2.  There  is  an  unwillingness  in  all  unrenewed  persons  to  receive  these  spiritual  things. 
 A  natural  man  is  like  a  wild  ass-co}t.  "  Vain  man  would  be  wise,  though  man  be  born 
 like  a  wild  ass's  colt,"  Job.  xii.  12.  He  is  born  so,  it  is  natural,  and  hereditary,  and  there- 
 fore common  to  all  men ;  they  are  not  only  ignorant  anil  weak,  but  also  wilful,  stubborn, 
 heady,  and  rebellious. 
 
 No  beast  is  more  wild  and  brutish  than  man  in  respect  of  spiritual  things,  until  he  is 
 changed.  A  man,  saith  Mr.  Caryl  on  Job,  cap.  11,  12,  is  like  a  beast,  for  wantonness,  lust, 
 and  vanity.  And  in  regard  of  stubbornness,  every  wicked  man  is  "  a  son  of  Belial,  a  son 
 without  a  yoke  ;  "  Ye  wiU  not  come  to  me  that  ye  might  have  Ufe,'"  John  v.  40.  You  are 
 unwilling,  you  have  no  will  this  way,  to  be  saved  in  believing  in  me,  to  cleave  to  me,  to 
 
116  THE    PARABLE    OF    THE    NEW    WIN'E.  [bOOK    I. 
 
 build  all  your  hopes  of  heaven  upon  me  ;  no,  you  have  other  ways,  you  think  to  he  saved 
 by  your  reading  the  law,  and  conforming  your  lives  to  tlie  external  precepts  of  that,  your 
 hearts  are  carnal,  your  wills  are  rebellious  ;    now  from  hence  it  is  that  the  heart  must  be 
 
 3.  There  is  in  all  men  naturally  not  only  an  unwillingness  to  that  which  is  spiiitually 
 good,  but  also  au  utter  inability  or  want  of  power  ;  and  this  must  needs  be  so. 
 
 1.  Because  man  before  grace  is  spiiitually  dead  ;  can  a  dead  man  act  or  do  any  natu- 
 ral or  moral  acts  ?  You  will  say,  no,  that  is  impossible;  even  so  no  man  that  is  spiritual- 
 ly dead  can  perform  any  true  spiritual  acts  of  obedience  unto  God.  Ti'ue,  he  may  do  that 
 which  is  naturally  and  morally  good,  but  not  that  which  is  spiritually  good.  "  You  hath 
 he  quickened  that  were  dead  in  sins  anrl  trespasses,"  Eph.  ii.  1,  2,  3.  Beloved,  every 
 cres.ture  acts  according  to  that  principle  he  hath,  or  according  to  his  nature. 
 
 As  a  mere  sensitive  creature  acts  only  according  to  sense,  and  rational  creatures  accord- 
 ing to  mere  rational  principles.  Hence  it  is  some  men  in  these  days,  because  they  have  re- 
 ceived no  higher  principles,  do  decry  all  revealed  religion,  and  are  for  no  other  than  mere 
 natural  religion,  which  they  can  comprehend  by  their  natural  reason. 
 
 But  now  a  true  spiritual  man  acts  and  doth  every  thing  by  that  spiritual  vital  principle 
 he  hath  received  ;  he  goes  out  of  himself  by  acts  of  faith,  and  believes  that  which  he  cannot 
 comprehend  by  mere  natural  reason. 
 
 2.  Can  a  blind  man  judge  of  colours,  or  see  the  beauty  of  an  object  to  delight  in  it  ? 
 Or  can  a  swine  delight  in  the  glory  of  a  king's  palace  ?  All  men  naturally  are  in  a  spiri- 
 tual sense,  blind,  and  cannot  see  the  beauty  of  Christ,  to  fall  in  love  with  him  ;  they  caa 
 see  no  beauty  in  holiness;  no,  it  is  good  for  nought  in  their  sight ;  and  as  a  dead  man  must 
 be  quickened  before  he  can  breathe,  hear,  see,  act,  and  walk  ;  so  must  a  sinner  be  spiri- 
 tually quickened  before  he  hath  any  spiritual  power  or  ability  to  do  anything  that  is 
 spiritually  good.  "  Without  me  you  can  do  nothing,"  John  xv.  5 ;  that  is,  without  union 
 with  me,  or  life  from  me. 
 
 VII.  Because  (as  it  appeareth  from  hence,)  all  men  are  naturally,  wholly  depraved  and 
 corrupted,  like  cracked  and  broken  bottles,  there  is  no  amending  of  them,  they  must  (as 
 you  heard]  be  melted  down  and  new  made ;  their  understanding  is  darkened,  nay,  they  are 
 darkness.  "  Ye  that  were  sometimes  darkness,"  Ephes.  v.  8  ;  darkness  in  the  abstract. 
 Their  wills  rebellious,  their  aifections  carnal,  "  Their  minds  and  consciences  are  defiled," 
 Tit.  i.  1.5.  Now  as  there  is  an  universal  depravation,  so  there  must  be  an  universal  reno- 
 vation. 
 
 VIII.  Because  God  doth  not,  will  not,  nay,  cannot  accept  of  any  service  but  what  is 
 spiritual.  "  God  is  a  Spirit,"  John  iv.  24.  Service  therefore  must  be  suited  or  propor- 
 tioned to  his  holy  nature  and  being.  "  We  must  pray  in  the  Spirit,  and  sing  in  and  with 
 the  Spirit,  not  only  with  our  spirits,  but  also  with  the  Spirit  of  God.  Therefore  it  follow- 
 eth  that  we  must  be  spiritual  persons,  this  must  be  before  we  can  perform  spiritual  service 
 or  taste  of  spiritual  comforts.  Some  of  the  kings  of  Judea  did  that  which  was  right  in  the 
 sight  of  God,  but  not  with  perfect  hearts  ;  they  did  it  not  from  a  renewed  heart,  and  so  not 
 in  sincerity  of  heart.  It  was  right  as  to  the  matter  of  it,  i.  e.,  it  was  that  which  God  com- 
 manded, but  not  performed  from  right  principles,  and  also  not  to  a  right  end.  "  They  have 
 not  cried  to  me  with  their  hearts,  when  they  howled  on  their  beds,"  Hos.  vii.  14.  The 
 prayers  of  unrenewed  persons  is  hut  as  the  howling  of  a  dog,  in  the  ears  of  God,  hence  said 
 to  be  an  abomination  unto  him. 
 
 IX.  The  heart  of  man  must  be  made  new,  because  God  accepteth  of  no  service  but  what 
 is  done  freely,  voluntarily,  and  not  by  the  mere  force  of  natural  conscience,  or  for  fear  of 
 hell.  But  now  the  old  heart  hath  in  it  an  aversion  to  any  thing  that  is  spiritually  good  ; 
 none  act  freely  (as  well  as  they  act  not  in  love  to  God,  and  to  glorify  him,)  but  such  only 
 who  have  received  a  new  heart.  Holy  duties  are  a  great  burthen  to  an  unsauctified  spirit ; 
 a  carnal  heart  can  find  no  sweetness  in  divine  consolations.  "  What  fellowship  hatli  light 
 with  darkness  ?"  Do  but  call  to  mind  what  conceptions  you  had  of  the  things  of  God  be- 
 fore your  conversion  ;  was  the  word  sweet  to  you  ?  Did  you  delight  in  prayer,  or  in  hea- 
 venly communication,  or  were  not  such  things  rather  bitter  and  unpleasant  to  you  ?  Car- 
 nal men  love  not  to  hear  of  spiritual  converse  or  discourse,  therefore  theu-  hearts  must  be 
 changed. 
 
 X.  Because  the  old  heart,  or  the  hearts  of  all  men  unrenewed,  are  full 
 nock  on  re-  of  hypocrisy ;  they  may  profess  religion,  but  it  is  from  false  principles,  and  to 
 gcneraUon.  ^j-Qng  ends.  Self  is  in  the  bottom  of  all.  "  Ye  fasted  not  to  me,  even  to  me, 
 saith  the  Lord." 
 
S'.-HM.    XXI.]  THF.    PARiBI.E    OF    T/.F.    Nl  W    WINF.  117 
 
 Bretbren,  there  is  ?.n  artificial,  as  well  as  a  natural  iiiotiun.  Take  off  the  weijjhts  of  a 
 clock,  and  it  will  preseutly  stand  still.  So  if  a  mere  natural  man  or  a  hypueriie,  lojti  his 
 ends  in  his  profession  of  religion,  he  presently  draws  back  or  grows  cold  and  heartless  ;  but 
 a  natural  motion  continues  or  abides,  because  of  that  life  which  is  the  cause  of  its  moving ; 
 but  so  it  is  not  with  an  artificial  motion ;  the  sole  of  your  shoe  will  soon  wear  out,  but  so 
 will  not  the  sole  of  your  foot ;  no,  but  they  will  grow  more  hard  every  day  if  you  go  di- 
 rectly upon  them,  because  the  one  is  artificial,  and  the  other  natural.  '"  The  righteous  shall 
 hold  on  his  way,  and  he  that  hath  clean  liands,  shall  grow  stronger  and  stronger,"  Job  xvi. 
 9.  But  all  unconverted  persons,  or  mere  natural  men,  will  either  die  in  h  ,  pocrisy,  or  perish 
 in  apostacy.  Though  they  seem  never  so  zealous  for  God,  and  religion,  "  They  do  all  to 
 be  seen  of  men,"  Matt,  xxiii.  5. 
 
 XI.  Because,  until  a  man  is  renewed,  they  can  take  no  delight  in  Cmd,  nor  can  God 
 take  delight  in  them ;  they  are  only  earthly,  have  earthly  and  carnal  hearts,  and  therefore 
 earthly  and  sensual  things  are  their  chiefest  delight.  "  Tlipy  that  are  after  the  flesh,  mind 
 the  things  of  the  flesh,"  Eom.  viii.  5.  Either  they  mind  such  things  that  are  absolutely 
 evil,  as  "  the  lusts  of  the  flesh,"  Gal.  v.  19 — 21 ;  or  else  such  things  as  are  occasionally 
 evil,  as  riches,  honours,  pleasures,  &c.  These  are  the  things  of  the  flesh,  and  such  things 
 as  all  carnal  and  unregenerate  persons,  favour,  affect,  and  take  delight  in.  And  it  is  only 
 the  new  nature,  the  renewed  heart,  that  makes  the  soul  to  delight  in  God  as  the  chief  good. 
 Interest  in  God,  adoption  and  regeneration,  go  always  together  in  the  same  subject ;  he  that 
 is  a  child  of  God,  hath  the  image  of  God  stamped  upon  his  soul.  I  say,  it  is  the  new  heart 
 only,  which  is  capable  to  enjoy  communion  with  God ;  a  likeness  in  nature  is  a  spring  of 
 fellowship.  A  man  will  never  espouse  a  beast,  as  we  have  a  parable,  "  Birds  of  a  feather 
 will  flock  together." 
 
 XII.  And  as  it  ■  is  thus  absolutely  necessary  (in  respect  to  a  state  of  grace,)  that 
 the  heart  be  made  new  ;  so,  as  revered  Charuock  shows,  it  is  also  in  respect  to  g  state  of 
 glory ;  for  as  an  unsauctified,  or  an  unrenewed  person  can  take  no  delight  in  God,  or  find 
 any  consolation  in  Christ  in  this  world,  having  no  grace  ;  so  they  could  not  find  any  joy, 
 or  comfort,  were  they  in  heaven,  for  heaven  is  no  place  of  sensual  pleasure.  What  should 
 carnal  men  do  in  heaven  ?  They  cannot  taste  of  the  joys  that  are  there,  because  they  are 
 all  spiritual,  and  their  hearts  are  carnal;  they  love  not  God,  nor  the  things  of  God,  while 
 they  are  here  on  earth,  nor  the  saints  and  people  of  God,  their  company  is  hateful  to  them, 
 their  heavenlj  converse  is  grievous  to  such,  and  death  will  not  change  their  hearts ;  and  as 
 they  die  in  a  state  of  enmity  against  God,  so  that  enmity  will  evermore  remain  in  them. 
 But,  brethren,  I  do  not  say  that  the  new  nature,  or  new  heart,  doth  give  us  a  title  to  hea- 
 ven ;  no,  it  is  Christ's  righteousness  alone  that  is  our  title  to  glory  above ;  but  it  is  rege- 
 neration which  gives  us  a  meetness  for  it.  "  Who  hath  made  us  meet  to  be  partakers  of 
 the  inheritance  of  the  saints  in  light,"  Col.  i.  12.  And,  as  without  this  new  heart,  and  new 
 nature,  heaven  could  be  no  heaven  to  us ;  so  no  unrenewed  person  can  perform,  or  dis- 
 charge the  duties  of  heaven,  as  the  same  author  excellently  shows. 
 
 1.  They  cannot  attend  upon  God,  who  is  holy  ;  they  cannot  come  near  him,  but  be 
 consumed,  for  unto  such,  God  is  as  a  consuming  fire.  God's  presence  would  be 
 very  terrible  to  such. 
 
 2.  They  cannot  contemplate  on  God,  nor  be  ravished  with  the  glory  of  his  holiness, 
 grace,  and  infinite  goodness. 
 
 3.  'I'hey  cannot  love  God,  nor  make  him  the  object  of  their  affections.  Love  is  a  grace 
 that  remains  for  ever. 
 
 4.  Nor  can  they  sing  the  praises  of  God  for  what  they  received  from  him  while  on  earth ; 
 the  song  of  the  saints  will  be  sweet  in  remembrance  of  his  redeeming  love,  and  regenera- 
 ting grace  and  love,  but  they  never  knew  what  either  of  these  things  were,  and  therefore 
 cannot  sing  that  song. 
 
 5.  They  cannot  love  the  saints  in  heaven  (were  they  there)  who  are  all  made  perfect  in 
 holiness ;  evident  it  is,  that  wicked  men  iiate  the  saints  of  God  here,  because  of  their  holi- 
 ness, and  of  that  likeness  there  is  in  them  to  God  ;  and  if  this  uiakes  the  ungodly  contemn 
 the  saints,  who  do  but  in  part  resemble  the  Holy  God,  while  here ;  how  much  more  would 
 they  hate  them,  were  it  possible  for  them  to  be  with  those  glorified  saints  in  heaven,  who 
 are  all  made  completely  perfect  in  holiness. 
 
 APPLICATION. 
 
 1.  We  infer  from  hence,  that  the  ignorance  of  men  is  exceeding  great,  about  i!ie  nature 
 and  excellency  of  the  new  birth.     They,  alas!  know  not  what  it  is,  bnt  are  ready  to  say 
 
1!B  THF.    rAKArXF.    OF    THE   NEW   WISF..  [bOOK   V. 
 
 with  Nicotlemus,  "  How  can  these  things  be  ?"  John  iii.  9.     The  natural  man  receiveth  not 
 the  things  of  God. 
 
 2.  We  infer,  tliat  saving  and  regenerating  gi-ace  is  of  infinite  worth  and  value.  What 
 must  that  cause  be  which  hatli  such  most  blessed  and  glorious  effects  ?  that  is  precious 
 seed  which  produceth  such  excellent  fruit. 
 
 3.  We  also  infer,  that  all  those  duties,  as  prayer,  fasting,  &c,  which  many  (like  the 
 Pharisees)  rest  upon,  and  trust  in,  are  but  vain  and  fruitless  things ;  for  if  the  duties  and 
 inherent  holiness  of  sanctified  persons,  are  comparatively  but  as  dung,  what  are  the  duties 
 and  pretended  righteousness  of  such  who  were  never  regenerated?  "No  man  putteth 
 new  wine  into  old  bottles."  God  will  not  put  in  the  wine  of  heavenly  joy  and  con- 
 solation into  carnal  and  unrenewed  hearts. 
 
 4.  j\Ioreover,  how  fruitless  and  insufficient  is  all  that  speculative  knowledge  which 
 men  unrenewed  have  attained.  Knowledge  puffs  up :  what  is  human  learning,  or  arts 
 and  sciences,  which  those  have  and  glory  in,  who  never  knew  the  nature  and  power 
 of  the  new-birth  ?  Are  such  men  fit  to  be  preachers  of  the  Gospel  ?  Can  they  open 
 the  nature  of  regeneration  by  experience,  who  are  wholly  ignorant  of  it,  or  know  not 
 what  it  is  ? 
 
 •5.  How  blind  are  they  that  take  reformation  for  regeneration ;  who  think,  because 
 a  profane  man  hath  left  his  swearing,  his  drunkenness,  his  whoring,  cheating,  or  thieving, 
 &c. ;  and  now  lives  a  sober  life,  therefore  he  is  a  new  creature.  Brethren,  a  man 
 may  be  reformed  that  is  not  renewed,  though  a  man  can  be  renewed  but  he  is  reformed  ? 
 a  man  may  have  a  changed  life,  that  hath  not  a  changed  heart ;  he  may  with  king  Saul, 
 become  another  man,  but  not  become  a  new  man. 
 
 6.  This  also  shows  that  morality  can  save  no  person.  The  heathen  (many  of  them  I 
 mean,)  were  excellent  moralists,  and  multitudes  amongst  us,  think  their  state  is  happy  upon 
 this  account,  and  yet  are  in  tlie  gall  of  bitterness. 
 
 7.  Moreover  we  infer,  that  all  such  who  rest  on  a  presumptuous  faith,  who  boast  that 
 they  rely  on  Christ,  trust  in  the  righteousness  of  Christ,  and  yet  were  never  changed  or 
 born  again,  but  are  under  the  delusion  of  the  devil,  and  in  a  fearful  condition. 
 
 8.  Also  what  signifies  all  that  an  unrenewed  person  doth,  though  he  reads,  prays,  is 
 bapti^ied,  breaks  bread  with  God's  people,  and  is  called  a  saint  ?  alas,  perish  he  must  for 
 all  this,  if  he  be  not  born  again. 
 
 II.  Examine  and  try  yourselves ;  are  you  such  who  have  got  the  new  wine  in  new 
 bottles  ?  Are  you  such  who  have  passed  through  the  pangs  of  the  new  birth  ?  What 
 hatred  have  you  of  sin,  as  it  is  sin  ?  What  love  have  you  of  true  godliness  ?  Can  you 
 taste  how  sweet  pardon  of  sin  and  peace  with  God  if  ?  Is  this  world  as  a  wilderness  to 
 you,  are  you  dead  to  it  ?  Are  the  riches  of  grace  prized  by  you  above  gold  and  silver  ? 
 Are  your  hearts  changed,  and  lives  changed  ?  What  light  is  there  in  your  understandings  ? 
 are  your  wills  bowed  to  the  will  of  God,  and  to  a  loving  and  liking  of  the  work  of  holiness, 
 as  well  as  to  a  loving  the  reward  of  holiness  ?  Are  your  affections  changed,  your  desires, 
 your  fears,  your  passions?  what  object  doth  your  love  run  out  to? 
 
 III.  You  that  find  that  you  have  gut  new  hearts,  what  cause  of  joy,  what  consolation 
 may  this  administer  unto  you  !  True,  you  may  be  born  again,  and  yet  for  some  time  may 
 not  know  it ;  all  have  not  arrived  to  the  faith  of  assurance ;  yet  0  how  sweet  and  com- 
 fortable is  it  to  know  we  are  in  Christ,  and  born  of  God. 
 
 1.  Such  who  have  new  hearts,  new  bottles,  shall  have  the  new  wine  poured  into  them, 
 and  they  shall  taste  how  sweet  and  pleasant  it  is  first  or  last ;  and  such  will  not  say  the 
 old  wine  of  earthly  comforts  is  best,  but  rather  look  upon  it  as  ditch  or  kennel  water. 
 Brethren,  because  you  are  children,  you  shall  have  the  best  things  of  your  Father's  house  ; 
 you  shall  be  clothed  as  king's  children,  and  be  fed  as  king's  children. 
 
 2.  Moreover,  being  children,  you  are  heirs ;  "  if  children,  then  heirs,  heirs  of  God,  and 
 joint  heirs  with  Christ,"  Rom.  viii.  17. 
 
 3.  And  being  children,  begotten  and  born  of  God,  you  shall  ever  be  children  ;  for  you 
 know  we  must  be  children  of  such  parents,  and  have  their  nature  who  begot  us ;  we  can- 
 not cease  being  their  children ;  believers  may  be  disobedient  children,  and  break  his 
 laws,  &c.  But  if  so,  he  will  but  chasten  us,  as  a  father  ;  we  shall  be  his  children  still ; 
 chikh-en  we  must  be  and  in  his  love,  for  this  relation  will  abide  for  ever. 
 
 Lastly,  One  word  of  exhortation,  and  I  have  done. 
 
 1.  Bless  God  for  tlie  gospel,  you  that  are  smners,  and  for  the  ministration  thereof;  for 
 by  preaching  God  is  pleased  to  sow  that  seed,  by  which  your  hearts  may  be  renewed ;  the 
 word  of  God  is  the  seed  of  regeneration.     I  do  not  say  the  bare  word  is  the  seed  ;  no.  hut 
 
SFRM.    XXII.]  THE   PARAnLE   OF    THF.    SOWfl!    OI'ENF.D.  110 
 
 as  the  Spirit  does  accompany  the  word  :  "  being  born  agitiii,   not  of  corruptible  seed,  but 
 of  incorruptible,  by  the  word  that  liveth  and  abidetli  for  ever,"  1  Pet.  i.  23. 
 
 Where  the  gospel  comes  in  word  only,  there  no  change  is  wrought ;  but  there  is,  my 
 brethren,  a  divine  power  that  goes  along  with  the  gospel,  where  it  is  made  effectual  to  any 
 poor  soul. 
 
 2.  Highly  honour  and  esteem  the  Holy  Spirit,  for  it  is  by  bis  special  agency  alone  that 
 regeneration  is  wrought ;  hence  it  is  said,  that  believers  are  "  born  of  the  Spirit,"  John  iii. 
 5,  6  ;  and  so  are  Spirit,  or  spiritual. 
 
 3.  Attend  daily  upon  the  word,  neglect  no  opportunity,  because  you  know  not  when, 
 whether  by  this,  or  by  that  sermon,  the  Spirit  may  work  upon  your  souls :  "  The  wind 
 blows  where  it  listeth,"  John  iii.  ti ;  so  the  Holy  Spirit  is  a  free  agent,  ami  works  when 
 and  how  he  pleaseth. 
 
 4.  Cry  mightily  to  God  to  send  the  Spirit  to  work  in,  and  by  the  word  on  your  souls ; 
 and  be  sure,  see  you  do  not  grieve  nor  quench  the  Holy  Spirit  of  God,  nor  weary  out  the 
 Holy  Spirit.  God  told  the  old  world,  "  That  his  Spirit  should  not  always  strive  with 
 man,"  Gen.  vi.  3. 
 
 5.  Do  not  trust  to  your  own  power,  or  once  think  you  can  become  new  creatures  when 
 you  please  ;  no,  no,  doth  the  child  begotten  in  the  womb  contribute  anything  to  its  own 
 being,  or  to  its  conception  ?  O  abominate  the  evil  notion  of  free-will,  and  strive  to  exalt 
 God's  free-grace. 
 
 CAUTION. 
 
 Take  heed  of  the  notion  that  some  promote,  i.  e.,  as  if  your  state  may  be  good,  or  you 
 under  a  relative  change,  that  have  not  passed  under  a  real  change ;  for  know  as- 
 suredly, you  remain  children  of  wrath,  until  you  have  the  Spirit  infused  into  your  souls, 
 and  remain  condemned  in  the  first  Adam.  Nay,  and  the  Holy  Spirit  will  convince  you 
 this  is  your  condition,  if  ever  he  thoroughly  works  and  operates  in  your  hearts.  The  Holy 
 Ghcst  convinceth  all  whom  he  takes  hold  of,  that  their  state  is  bad  and  miserable  before 
 special  vocation.  0  therefore  wait  for  the  Spirit,  who  both  works  conviction  and  regene- 
 ration; to  whom  with  the  Father,  and  the  Son,  be  glory  for  evermore.  Amen. 
 
 SERMON    XXII. 
 
 And  he  spake  many  things  unio  them  in  parables,  saying,  Behold  a  sower  went  forth  to  sow. 
 — Matt.  xiii.  3, — 23. 
 
 My  Brethren,  in  the  opening  of  this  parable,  I  shall  proceed  in  that  method  J,^^.  V'^yf^ 
 which  I  purpose  to  take  in  speaking  generally  unto  them  all,  viz.  31. 
 
 First,  Give  an  account  of  the  main  design  of  our  blessed  Lord,  in  his  speaking  of  this 
 parable,  or  give  the  scope  thereof. 
 
 Secondly,  explain  (according  to  what  our  Saviour  himself  hath  done)  every  part  thereof. 
 
 1.  More  generally. 
 
 2.  More  partcularly,  open  some  things  which  our  Lord  hath  not. 
 
 Thirdly,  I  shall  raise  some  propositions,  or  points  of  doctrine  from  the  chief  or  principal 
 parts,  and  prosecute  them  in  my  usual    method  with  the  necessary  improvements. 
 
 First,  One  great  design  of  this  parable  (as  I  conceive),  is  to  show  the  ex-     .j-^^  ^^ 
 cellent  nature  of  the  word  of  God,  in  that  it  is  the  seed  of  all  grace  in  the     of  the  para- 
 hand  of  the  Spirit ;  or  as  it  is  by  the  influences  of  the  Spirit,  received  into  an       *' 
 heart  prepared  by  the  convictions  of  the  Holy  Ghost. 
 
 Secondly,  ((Considering  the  great  multitudes  that  were  gathered  together  to  hear  the 
 word  of  God  at  that  time,  as  the  second  verse  shows)  It  is  evident,  that  one     year  of 
 reason  or  main  design  of  Christ's  speaking  this  parable,  was  to  convince  them,     Christ's 
 that  it  is  not  enough  or  sufficient  to  hear  the  word  of  God  preached,  but  that     "'"""'">'■ 
 many  may  hear  it,  who  are  never  effectually  wrought  upon  by  it,  but  shall  eternally  perish. 
 
 Thirdly,  It  might  be  the  design  of  our  Saviour,  also  hereby  to  show,  that  but  few  com- 
 paratively, prove  right  hearers  of  the  word.  Three  sorts  of  ground  proving  bad,  and  only 
 but  one  in  four  good  ground;  intimating,  but  very  few  hearers  have  their  hearts  broken 
 up,  or  prepared  by  the  convictions  of  the  Holy  Spirit,  to  receive  Jesus  Christ. 
 
 Fourthly,  Another  main  design  of  this  parable,  might  be  to  show  that  grace  is  .not  of 
 
120  THE   PAEABI.K    DF    THK    SOWIlR    OPKNKD.  [bOOK  I. 
 
 ourselves,  or  from  nature  ;  but  tliat  is  a  supernatural  work  or  blessing  flowing  from  the 
 The  year  of  Lord  Jesus  Christ.  The  heart  must  be  lirst  dug  up,  or  be  plouglied  up  by  the 
 Christ's  mi-  Holy  Ghust,  that  it  may  become  like  good  tillage,  before  the  seed  of  the 
 »"»"•/.  2.  -word  will  take  root  and  bring  forth  fruit  uuto  perfectiou,  which  three  sorts  of 
 hearers  never  experience. 
 
 Fifthly,  Also  it  might  be  to  discover  the  cause  of  men's  damnation,  or  of  their  final 
 apostacy,  viz..  Because  their  hearts  were  never  right  with  God. 
 
 Sixthly,  Also  to  discover  that  some  men  who  never  were  sincere  or  upright  Christians, 
 might  nevertheless  go  very  far  in  a  profession  of  the  gospel,  as  is  signified  by  the  stony 
 and  thorny  ground.  So  that  most  evident  it  is,  that  tiis  blessed  parable  gives  us  to  un- 
 derstand the  ditfereut  effect,  or  success  the  preaching  of  the  gospel  hath  upon  those  that 
 hear  it.     So  much  as  to  the  design  and  scope  of  the  parable. 
 
 _,.  Secondly,  Take  our  Lord's  general  exposition  of  the  several  parts  of  the 
 
 opened.  parable.     For  he,  upon  the  desire,  and  humble  request  of  his  disciples,  opened 
 
 it. 
 
 "  Hear  ye  the  parable  of  the  sower,"  ver.  18.  Mark  addeth  somewhat  more,  which 
 seems  to  be  in  the  nature  of  a  gentle  reproof:  ''  Know  ye  not  this  parable,  how  then  will 
 ye  know  all  parablf  s  ?"  Mark  iv.  13.  That  is,  the  sense  and  meaning  of  them ;  considering 
 that  God  hath  graciously  opened  your  eyes,  or  given  you  to  understand  the  mysteries  of 
 the  kingdom  of  heaven ;  but  if  it  be  so,  you  as  yet  understand  it  not ;  hear  and  consider, 
 that  I  by  this  parable,  do  discover  unto  you  the  different  eflects  the  preaching  of  the  gos- 
 pel or  word  of  God  hath  upon  the  hearts  of  the  sons  of  men. 
 
 "  A  sower  went  out  to  sow,"  ver.  3.  The  sower  is  the  Son  of  Man ;  his  word  it  is, 
 "  Thou  hast  the  words  of  everlasting  life,"  John  vi.  GS.  The  Gospel  is  not  the  word  of 
 men,  but  the  word  of  God.  But  more  comprehensively,  the  faithful  ministers  of  the  gos- 
 pel ;  they  that  preach  the  word,  may  be  said  to  sow  the  seed,  but  indeed  it  is  our  Lord 
 Jesus  that  is  more  properly  the  sower;  he  it  is  that  sows  the  seed  of  the  word  by  them, 
 they  are  but  Christ's  seedsmen. 
 
 "  And  when  he  sowed,  some  fell  by  the  way-side,  and  the  fowls  came  and  devoured 
 them  up,"  ver.  4.  Our  Saviour  explaineth  this:  "  When  any  one  heareth  the  word  of  the 
 Hiehway-  kingdom,  and  understandeth  it  not,  then  cometh  the  wicked  one,  and  catcheth 
 side-ground,  ^-^^ray  that  which  is  sown  in  his  heart ;  this  is  he  which  received  the  seed  by 
 the  way-side,"  ver.  19.  By  the  wicked  one  is  meant  the  devil. 
 Doct.  Satan  is  the  wicked  one,  or  is  called  tiie  wicked  one. 
 
 1.  By  way  of  eminency,  Satan  is  that  wicked  one,  or  may  be  so  called,  because  he  hath 
 utterly  lost  his  original  purity,  or  holy  nature. 
 
 2.  Because  he  is  universally  wicked,  filthy,  and  abominable,  and  so  remains,  and  will 
 abide  for  ever. 
 
 3.  Because  all  wickedness  is  originally  from  the  devil,  as  all  holiness  is  from  God. 
 
 4.  Because  the  devU  continually  terapteth,  euticeth,  or  draws  men  to  commit  wicked- 
 ness ;  from  these  reasons,  and  many  others,  Satan  may  be  called  the  wicked  one,  1  John 
 V.  ]  8,  in  whom  all  ungodly  sinners  are  said  to  lie.  The  gospel  is  called  the  word  of  the  king- 
 dom. Mat.  xiii.  19,  because  it  is  the  instrument  by  which  Christ  raiseth  up  his  spiritual  church, 
 or  kingdom  in  this  world  ;  or  bringeth  men  and  women  into  his  kingdom  on  earth,  and  also 
 prepareth  tliein  for  the  kingdom  of  glory.  The  seed  is  the  word  of  God.  By  the  several 
 soris  of  ground  is  meant  the  several  sorts  of  hearers,  or  the  natural  state  of  their  hearts. 
 
 "  And  some  fell  upon  stony  places,  where  they  had  not  much  earth,  and  forthwith  they 
 sprunc  up,  because  they  had  no  deepness  of  earth  ;  and  when  the  sun  was  up  they  were 
 scorched,  and  because  they  had  no  root  they  withered  away,"  ver.  5,  6.  What  Matthew 
 calls  stonv  gi'ound,  Luke  calls  a  rock,  Luke  viii.  13.  Our  blessed  Saviour  explaineth  this 
 in  ver.  M,  21.  "  But  he  that  receiveth  the  seed  into  stony  places,  is  the  same  which 
 heareth  the  word,  and  anon  with  joy  receiveth  it.  Yet  hath  he  no  root  in  himself,  but 
 enihireth  for  awhile ;  for  when  tribulation  or  persecution  ariseth  because  of  the  word,  by 
 a:id  by  he  is  offended,"  Luke  viii.  l--i.  By  the  sun  rising  up,  &c.,  our  Savioui-  shows  is 
 meant  tribulation  or  persecution,  which  Luke  calleth  a  time  of  temptation,  because  such 
 times  are  times  of  great  trials  or  temptations,  as  shall  (God  willing)  be  opened,  when  I 
 come  more  particularly  to  this  sort  of  ground.  Our  Lord  showeth  two  causes  of  such 
 hearers  falUng  away. 
 
 1.  Internal. 
 
 2.  External. 
 
 And  the  former  (as  our  worthy  annotators  show)  is  the  cause  of  the  latter :  by  "  not 
 
SERM.  XXII.]  THE    PARABLE    OF    THE    SOWER    OPENED.  121 
 
 having  depth  of  earth,"  and  so  wanting  root,  &c.,  1  conceive  is  meant  the  want  of  tho- 
 rough conviction;  their  rocky  or  stony  hearts  were  never  broken  by  the  hammer  of  the 
 word;  and  by  wanting  root,  no  doubt  is  meant  .a  princijile  of  true  grace  in  th^'ir  hearts, 
 which  is  elsewhere  called  the  "  root  of  the  matter,"  Job  xix.  28,  They  never  weie  savingly 
 united  to  Jesus  Christ,  they  had  not  the  true  faith  of  God's  elect,  nor  ever  sincerely  loved 
 the  Lord  Jesus,  they  were  never  born  of  God,  because  the  seed  remained  not  in  them. 
 There  was  some  seeming  work  began  upon  them,  1  John  iii.  9 ;  perhaps  tlieir  att'ections 
 might  be  stirred  up  with  some  flashes  or  warmth,  and  transient  joy,  but  it  was  but  like  a 
 land  flood  ;  they  had  self  in  their  eye  in  all  they  ilid,  either  self-interest,  self-honour,  &c., 
 they  could  not  lose  their  estates,  liberty,  and  lives,  for  the  sake  of  Jesus  Christ. 
 
 "  And  some  fell  among  thorns,  and  the  thorns  sprang  up  and  choked  them,"  ver.  7. 
 
 Our  Lord  opened  this  part  of  the  parable  also,  ver.  22,  "  He  also  that  receiveth  seed 
 amongst  the  thorns  is  he  that  heareth  the  word,  and  the  cares  of  this  life,  and  the  ileceit- 
 fulness  of  riches  choke  the  word,  and  he  becometb  unfruitful."  Slark  adds,  "  And  the 
 lusts  of  other  things  entering,  choke  the  word,"  Mark  iv.  19.  Luke  saith,  "  And  that 
 which  fell  among  thorns  are  they,  which  when  they  have  heard,  go  forth,  are  choked  with 
 cares,  -Mid  riches,  and  pleasures  of  this  life,  and  bring  forth  no  fruit  unto  perfection,"  Luke 
 viii.  14. 
 
 What  is  meant  by  thorns,  or  by  the  cares  of  this  hfe,  and  by  the  deceitfulness  of  riches, 
 I  shall  endeavour  to  open  more  particularly  when  I  come  to  speak  to  this  sort  of  ground, 
 or  hearers  of  the  word  ;  Ihe^e  no  doubt  went  a  great  way,  and  made  a  profession  of  the 
 gospel,  were  church-members,  or  not  profane  in  their  lives  and  couversations  ;  but  seemed 
 to  bid  fair  for  the  kingdom  of  heaven,  like  as  the  foolish  virgins  did.  They  might  for  a 
 great  while  attend  upon  the  word,  and  ordinances  of  Christ ;  and  seem  devout  persons,  but 
 their  hearts  were  never  crucified  to  the  love  of  this  world. 
 
 "  But  other  fell  into  good  ground,  and  brought  forth  fruit,  some  an  hundred-fold,  some 
 sixty-fold,  and  some  thirty-fold.     Who  hath  ears  to  hear,  let  him  hear,"  ver.  8,  9,  10. 
 
 See  our  Saviour's  general  exposition  of  the  good  ground,  ver.  23  ;  "  But  he  that  received 
 seed  into  the  good  ground,  is  he  that  heareth  the  word  and  understandeth  it,  which 
 also  beareth  fruit,  and  bringeth  forth  some  an  hundred-fold,  some  sixty,  and  some  thirty." 
 Luke  addeth,  "  But  that  on  the  good  ground  are  they  which  in  an  honest  and  good  heart 
 having  heard  the  word,  keep  it,  and  being  forth  fruit  with  patience,"  Luke  viii.  15. 
 
 Here  an  objection  might  be  made. 
 
 Obj.  How  can  any  man  before  grace  is  infused,  be  said  to  be  good?  are  not  all  the 
 hearts  of  men  evil  naturally  ? 
 
 Ans.  I  told  you  in  the  introduction  the  last  time,  that  no  parable  ought  to  be  strained 
 beyond  the  analogy  of  faitli.  I'herefore  here  is  more  included  than  is  expressed.  This 
 must  be  received  as  an  undeniable  truth,  that  no  man  naturally  can  be  said  to  have  a  good 
 and  honest  heart.  "  All  are  gone  out  of  the  way,  there  is  none  righteous,  no  not  one. 
 There  is  none  that  understandetli,  there  is  none  that  seeketh  after  God,''  Rom.  iii.  II, 
 12.  "  All  are  dead  in  sins  and  trespasses,  all  (even  the  elect  themselves)  by  nature  are 
 children  of  wrath  as  others,"  Eph.  ii.  1,  2,  3. 
 
 Therefore  we  are  to  understand,  that  what  one  parable,  or  simile,  or  place  of  Scripture, 
 doth  not  so  fully  open  or  explain,  another  doth. 
 
 2.  It  is  God's  grace,  or  the  work  of  his  Spirit  only,  which  makes  the  heart  good  ;  it  is 
 he  that  gives  this  good  understanding.  The  heart  is  evil  and  not  good,  until  it  is  changed 
 or  new  made ;  which  none  can  do  but  God  himself  He  therefore  hath  promised  "  to  take 
 away  the  heart  of  stone,  and  to  give  a  heart  of  flesh ;"  all  have  rocky,  stony,  and  thorny 
 hearts  by  nature,  and  so  abide,  imtil  they  are  new  made. 
 
 3.  There  is  a  two-fold  work  of  the  Spirit.  (1.)  A  work  of  conviction,  this  is  called  "  a 
 ploughing  up  the  fallow  ground  of  our  hearts,"  Hos.  x.  12. 
 
 (2.)  A  work  of  renovation,  and  of  sanctidcation ;  and  both  these  works  of  the  Spirit 
 tend  to  the  making  the  heart  good ;  though  in  order  of  nature  the  first  passes  on  the  soul 
 before  the  second. 
 
 It  appears  from  this  parable,  that  all  believers  or  sincere  Christians  do  not  bring  forth 
 the  Uke  quantity  of  fruit  to  God  ;  some  bring  forth  a  hundred,  some  sixty,  and  some  but 
 thirty-fold,  yet  all  is  fruit  of  the  same  nature  or  quality.  All  have  not  received  the  same 
 gifts,  the  same  number  of  talents,  nor  the  same  degree  of  grace  ;  all  are  not  in  the  same 
 places,  offices,  and  stations  in  the  church ;  and  so  are  not  in  a  capacity  to  bring  forth  fruit 
 (as  to  the  degree)  either  of  profit  to  the  church  (or  the  members  thereof,)  nor  to  the  souls 
 of  men,  and  to  the  glory  of  God. 
 
122  THE   PAEABLF,    OF    THF.    ^OWER    OrrXF.I).  [POOK   I. 
 
 2.  All  have  not  the  same  time  allowed  unto  them  to  continue  in  this  world ;  the  same 
 length  of  time  to  grow  and  to  do  service  for  God,  and  tiierefore  it  is  not  to  be  expected  all 
 should  bring  forth  the  same  quantity  or  measure  of  spiritual  fruit. 
 
 So  much  as  to  the  more  general  exposition  of  this  parable. 
 
 1  shall  proceed  to  a  more  particular  opening  and  explication  of  this  parable. 
 
 "  A  Sower  went  out  to  sow." 
 
 There  are  three  things  to  be  noted  in  the  words. 
 
 1.  The  agent,  a  sower,  Jesus  Christ. 
 
 2.  His  action,  he  went  forth. 
 
 3.  His  design,  purpose,  or  end  in  going  forth,  viz.,  to  sow  his  seed. 
 
 1.  Note,  That  tlie  hearts  of  men  and  women  are  Christ's  spiritual  hus- 
 ot^  men*''^  bandry.  The  whole  world  is  his,  he  hath  power  to  dispose  of  all  creatures  as 
 Christ's  he  pleaseth,  either  to  till,  plough,  manure  ;  and  sow  every  sort  of  ground,  or 
 
 us  an  ry,  ^^  j^^  ^j^^^  ^^^^  ^^  mankind  to  lie  barren,  untilled,  and  unsown,  as  seemeth 
 good  in  his  sight ;  "  The  earth  is  the  Lord's,  and  the  fulness  thereof."  An  husbandman 
 may  do  what  he  will  with  his  own  land. 
 
 Quest.  But  some  may  say.  Are  not  mimisters  sowers  ?  what  difference  is  there  between 
 Christ's  sowing,  and  ministers  sowing  the  seed  of  the  word  " 
 
 1.  Ans.  I  answer,  Jesus  Christ  is  the  principal  sower,  the  master  sower;  ministers  are 
 his  servants,  who  have  the  honour  to  be  "Workers  together  with  him,"  2  Cor.  vi.  1  : 
 "  If  we  have  sown  unto  you  spiritual  things,"  &c.,  1  Cor.  ix.  11. 
 
 2.  Christ  sows  his  own  by  creation,  considered  as  God ;  his  by  redemption  and  pur- 
 chase, considered  as  Mediator,  and  by  the  free  donation  of  the  Father,  "  knowing  the  Fa- 
 ther had  given  all  things  into  his  hand,"  John  xiii.  3.  Ministers  themselves  are  his,  their 
 hearts  are  Christ's  tillage,  he  sows  the  seed  of  grace  in  them,  they  are  not  their  own. 
 Therefore  the  ground  that  they  sow  is  none  of  theirs ;  also  Jesus  Christ  sows  his  own 
 seed  ;  a  sower  went  forth  to  sow  his  seed.  Ministers  have  no  seed  of  their  own,  their 
 doctrine,  and  the  words  which  they  preach,  is  the  word  of  Christ. 
 
 3.  Christ  is  a  most  wise  and  skilful  bower,  he  hath  a  perfect  knowledge  of  all  sorts  of 
 ground.     So  have  not  his  ministers ;  they  know  not  men's  hearts. 
 
 4.  Christ  is  a  universal  Sower ;  all  the  seed  of  the  word  that  ever  was  sown,  was 
 sown  by  him.     A  minister  sows  but  a  small  quantity  of  seed,  and  but  on  a  little  ground. 
 
 5.  Jesus  Christ  is  an  efficacious  Sower;  he  can  speak  to  men's  hearts,  and  cause  the 
 seed  which  he  sows  to  take  root,  and  bring  forth  fruit.  But  so  cannot  a  minister.  Christ 
 can  cause  the  rain  to  fall  upon  the  seed  that  he  sows  ;  nay,  he  is  the  Sun  of  righteousness, 
 that  must  and  doth  shine  upon  the  souls  of  men,  to  cause  the  seed  to  grow  :  "  'I'hou  blessest 
 the  bud  of  the  earth,  thou  crownest  the  year  with  goodness,  and  thy  paths  drop  fatness," 
 Psal.  Ixv.  16.  But  ministers  can  do  none  of  this;  what  says  the  apostle?  "Paul  may 
 plant,  and  ApoUos  water,  but  God  gives  the  increase,"  1  Cor.  iii.  6. 
 
 II.  We  have  the  action  of  this  sower :  "  A  sower  went  forth  to  sow." 
 Brethren,  Jesus  Christ  may  be  said  to  go  forth  to  sow  three  manner  of  ways. 
 
 1.  In  his  own  person,  thus  he  went  forth  to  preach  (as  soon  as  he  was  baptized)  or  to 
 sow  the  seed  of  his  word  in  Judea,  Jeiusalem,  and  all  the  regions  round  about. 
 
 2.  In  the  ministry  of  his  servants  Christ  may  be  said  to  go  forth  to  sow,  (for  as  he  is 
 said  to  baptize  when  his  disciples  did  it  by  his  authority)  so  he  may  be  said  to  preach,  or 
 sow  the  seed  of  the  gospel,  when  his  ministers  do  it  in  his  name,  in  his  stead,  or  by  his 
 authority,  John  iv.  1,  2. 
 
 '■^.  He  may  be  said  to  go  forth  to  sow  his  seed  by  his  Spirit,  and  this  only  is  his  more 
 effectual  and  efficacious  way :  the  seed  never  takes  root  until  it  is  thus  sown  in  the  Jieart ; 
 for  though  the  word  is  called  the  seed,  yet  doubtless  the  Spirit  more  properly  or  primarily 
 is  the  seed  ;  seeing  all  the  power,  virtue,  and  efficacy  of  the  word,  lies  in  the  Holy  Spirit ; 
 the  gospel  coming  to  a  sinner  in  word  only,  never  works  a  change,  no  man  is  born  again 
 by  the  word  without  the  Spirit  accompanies  it. 
 
 III.  Consider  the  end  and  purpose  of  the  sower  sowing  his  seed,  which  is,  the  conver- 
 sion of  sinners  by  preaching  the  Gospel :  "  He  began  to  preach,  saying,  repent  and  be- 
 lieve he  Gospel,"  Mark  i.  15 ;  and  this  is  his  design  by  employing  of  his  servants,  or  in 
 sowing  the  seed,  or  in  preaching  the  Gospel.  His  seed,  not  cunning  devised  fables,  not 
 the  traditions  of  men,  not  decrees  and  canons  of  general  counsels,  but  his  own  holy  and 
 heavenly  doctrine  :  "  My  doctrine  is  not  mine,  but  his  that  sent  me,"  John  vii.  16:  Christ 
 received  his  seed,  (i.e.,)  his  doctrine  from  his  Father ;  "  The  things  that  I  have  heard  of 
 my  Father,  those  speak  I  in  the  world."  John  viii.  26. 
 
SKRM.    XXII.]  TIIF.    r.MIAni.K,    OF    THE    SOWER    OPF.NF.D.  123 
 
 Doct.  1.  The  preaching  of  the  word  is  the  sowiug  of  tl)e  divine  seed  in         . 
 the  hearts  of  men  ;  or  as  the  word  is  compareil  to  seed,  so  the  preaching  of  it  Chn'st'r 
 is  the  sowiug  of  that  seed,  and  ministers  are  Clirist's  seeds-men.  For  seedsmen. 
 
 1.  They  lilte  seeds-men  must  sow  the  seed  in  its  proper  season,  as  Christ  hir:self  did  ■ 
 "  I  must  work  the  work  of  him  that  sent  me,  while  it  is  day," — "  Now  is  the  accepted 
 time."  2  Cor.  vi.  2. 
 
 2.  They  must  sow  their  seed,  let  it  be  what  weather  it  will,  a  time  of  peace,  or  a  time 
 of  persecution. 
 
 3.  They  must  sow  no  seed  of  their  own,  but  what  is  Christ's  seed,  his  doctrine  ;  "  Thou 
 shall  not  sow  thy  vineyard  with  divers  sorts  of  seed,"  I)eut.  xxii.  'J. 
 
 4.  Ministers  must  sow  or  preach  all  Christ's  seed  :  as  he  showed  them  all  things  he  had 
 received  of  the  Father,  so  they  must  preach  the  whole  counsel  of  God. 
 
 5.  Constantly,  as  long  as  the  seed-time  lasteth  :  "  In  the  morning  sow  thy  seed,  and 
 in  the  evening  withhold  nut  tliiue  hand,"  Eccl.  xi.  G. 
 
 I'.  They  sow,  but  the  whole  success  is  of  Goii,  and  though  they  see  but  little  fruit,  yet 
 they  must  preach. 
 
 Secondly.  1  shall  show  you,  why  the  word  is  compared  to  seed.  ^''^h""" 
 
 1.  Seed  sjiriugs  not  outof  tlie  ground  naturally:  no,  but  before  it  can  grow     compared  to 
 and  bring  forth  fruit,  it  must  be  sowed ;  for  naturally  no  ground  brings  forth     ^'^^'^■ 
 wheat,  barley,  herbs,  or  choice  flowers,  until  it  is  first  sown,  or  planted.     So 
 
 mankind  can  bring  forth  no  spiritual  or  sacred  fruit  unto  God,  before  they  sit  under  the 
 word,  or  have  thee  seed  of  grace  infused,  or  sown  in  their  hearts  ;  it  is  true,  nature  im- 
 proved may  produce  that  wliich  is  naturally  and  morally  good  ;  but  not  that  which  is  truly 
 spiritually  good ;  the  heart  must  be  made  good,  before  the  fruit  can  be  good  :  •'  A  corrupt 
 tree  cannot  bear  good  fruit,''  Matt.  vii.  17.  As  the  earth  naturally  of  itself  produceth 
 nothing  but  weeds,  grass,  nettles,  briers,  and  thorns  ;  so  all  men  before  grace  is  sowed  or 
 infused  into  their  hearts,  bring  forth  nothing  but  sin,  or  the  fruits  of  depraved  and  corrupt 
 nature,  or  that  which  is  natural. 
 
 Therefore  the  jiroduct  of  natural  conscience,  or  natural  light  improved,  is  not  the  fruit 
 of  divine  grace  ;  much  less  is  it  the  Christ  of  God,  which  the  Quakers  boldly  affirm  it  is. 
 
 2.  Seed,  let  it  be  of  wheat,  or  barley,  or  seed  of  herbs  or  flowers,  or  whatsoever  else, 
 it  is  the  choicest  of  each  sort  respectively. 
 
 If  it  be  of  wheat,  it  is  the  best  of  wheat ;  or  if  barley,  it  is  the  best  of  barley. 
 
 So  in  like  manner  the  seed  of  the  word,  which  is  called  "  the  incorruptible  seed,  by 
 which  believers  are  born  again,"  is  the  best  of  all  seeds  ;  the  word  of  God,  and  true  grace, 
 is  of  an  excellent  nature. 
 
 a.  Until  seed  is  sown,  there  will  be  no  increase,  the  ground  must  receive  it :  so  the 
 heart  of  man  must  take  in,  or  sinners  by  faith  receive  the  word  of  Christ,  or  the  choice 
 seed  of  grace  ;  or  there  will  be  no  spiritual  increase :  as  bread  feeds  no  man  until  he  eat 
 it,  so  Jesus  Christ  is  of  no  spiritual  profit,  nor  his  word  eflicacious  and  effectual  imto  a 
 smner,  until  it  is  by  faith  received,  or  Christ  spiritually  fed  upon.  "  Except  ye  eat  the 
 flesh  of  the  Son  of  man,  and  drink  his  blood,  ye  have  no  life  in  you,"  John  vi.  .53. 
 
 4.  Seed,  sometimes  which  is  sown,  lies  a  considerable  time  in  the  ground,  before  it 
 springs  up,  or  visibly  appears,  it  must  have  time  to  take  root. 
 
 Even  so  and  in  like  manner  the  Word  of  God,  which  is  sown  in  the  heart  of  a  sinner, 
 sometimes  doth  not  presently  appear,  though  it  be  not  always  so  ;  for  as  some  ground 
 that  is  more  rich,  or  by  the  rain  that  fiills  upon  it,  and  the  most  powerful  influences  of  the 
 sun  produceth  the  visible  growth  thereof  quickly ;  so  by  the  divine  and  more  strong  and 
 efficacious  influences  of  the  Spirit  of  Christ,  some  seed  sown  in  some  sinners'  hearts,  pre- 
 sently, or  in  a  very  short  time,  its  rctoting,  its  growth  appeareth,  as  it  did  in  those  three 
 thousand  that  Peter  preached  to.  Acts  ii.  37,  4U,  41. 
 
 5.  Clods  of  the  earth  being  not  broken,  oft-times  obstruct  or  hinder  the  springing  up  of 
 seed,  or  it  is  from  thence  it  appears  not  to  have  taken  root  so  soon  as  in  some  other 
 ground  ;  so  likewise  through  the  power  of  Satan's  temptations,  or  the  inward  filth  and  cor- 
 ruption of  the  heart,  the  seetl  of  the  word  is  for  a  time  obstructed,  or  hindered  from  root- 
 ing, and  springing  up  in  some  souls  of  men  ami  women. 
 
 6.  A  husbandman  observes  the  proper  time  and  seasou  of  sowing  his  seed :  so  doth 
 Jesus  Christ  and^  his  faithful  ministers ;  "  I  must  work  tlte  work  of  him  that  sent  me, 
 while  it  is  day,"  John  ix.  4.  "  Behold  now  is  the  accepted  time,  behold  now  is  the  day 
 «f  salvation,"  2  Cor.  \i.  2.      The  sjiiritual  seed-time  will  not  last  always. 
 
121  rav.  vakablt;  of  the  sower  opfnf.p.  Tbook  i. 
 
 7.  Men  are  not  sparins  in  sowing  their  seed,  but  scatter  it  abroad  plentifully,  though 
 they  expect  not  that  all  the  seed  which  is  sown,  should  take  root,  and  bring  forth. 
 
 So  our  Lord  Jesus  plentifully,  and  in  a  most  gracious  manner  disperseth  the  seed  of  the 
 Word  ;  the  Gospel  is  preached  to  multitudes,  although  he  knows  all  the  seed  which  is 
 sown  will  not  take  rooting  in  all  sinners'  hearts,  and  bring  forth  tlie  fruit  thereof.  Here 
 is  but  one  sort  of  ground  of  four,  which  produceth  the  desired  effects. 
 
 8.  A  husbandman  sows  his  seed  on  what  ground  he  pleaseth,  soaie  he  lets  lie  barren, 
 and  never  ploughs  it  up,  nor  tills  or  manures  it ;  and  wlio  shall  blame  hira  if  he  doth  thus? 
 Christ  sows  "^^  likewise  Jesus  Christ  is  pleased  to  send  his  Word  and  blessed  gospel  to 
 his  seed  on  one  nation  and  people,  and  not  unto  another.  Some  regions  of  the  earth, 
 hepieSs"  he  lets  lie  barren,  without  the  knowledge  of  the  gospel,  or  knowledge  of  sal- 
 vation, they  never  had  the  word  preached  unto  them.  Moreover,  many  peo- 
 ple in  those  nations,  to  whom  the  gospel  is  sent,  never  had  it  preached  unto  them,  in  the 
 power  and  purity  of  it,  but  they  are  left  like  unto  fallow  or  unploughed  and  untilled 
 ground  :  yet  who  can  say  unto  God,  "  Why  dost  thou  do  thus,"  Matt.  xx.  15  ?  May  not 
 1  do  what  I  please  with  my  own  ?  As  he  himself  intimateth  in  another  parable  ;  shall  he 
 not  have  the  same  power  and  prerogative  to  do  in  this  matter,  as  every  hushaudmau  hath  ? 
 
 9.  No  storms  nor  bad  weather  hinder  a  husbandman  from  sowing  his  seed.  "  He  that 
 regardeth  the  wind  shall  never  sow,"  Eccl.  xi.  4. 
 
 So  and  in  like  manner  Christ's  ministers  must  see  that  they  preach  the  word  in  season, 
 and  out  of  season,*  at  all  times :  even  in  days  of  persecution  as  well  as  in  times  of  peace 
 and  liberty. 
 
 10.  It  is  observed  that  the  earlier  seed  is  sown,  the  better  it  is  rooted,  and  made 
 capable  to  endure  the  sharpness  of  the  winter. 
 
 So  the  word,  or  seed  of  grace,  the  sooner,  or  earlier  it  is  sown  in  the  hearts  of  young 
 people,  and  they  receive  it  in  the  love  thereof,  they  being  renewed,  and  sanctitleil  thereby, 
 even  in  the  llower  of  their  days  ;  the  more  firmly  are  they  confirmed  in  the  truth,  and 
 having  longer  experience,  it  tends  the  better  to  root  them  in  grace  and  holiness. 
 
 11.  And  lastly,  some  seed  (as  it  is  showed  in  this  parable)  falls  on  the  highway-side, 
 and  some  on  stony  and   thorny  ground  :  but  none  but  good  ground  bringeth  forth  fruit. 
 
 So  it  is  with  the  seed  of  the  word  :  yet  the  fault  lies  not  in  the  seed,  nor  in  the  sower; 
 but  iu  the  ground,  viz.,  it  is  from  the  evil  heart,  the  unbelieving  heart,  that  the  seed  of 
 the  word  brings  forth  no  fruit ;  "  the  word  preached  did  not  profit  them,  it  being  not 
 mixed  with  faith  in  them  that  heard  it,"  Heb.  iv.  2. 
 
 Quest.  Why  are  the  hearts  of  men  compared  to  ground  ? 
 Why  the  Answ.  I  answer,  for  many  reasons  :  (1.)  Ground  is  sometimes  bought  or 
 
 hearts  of         purchased  before  the  husbandman  will  manure  it.     So  Jesus  Christ  boufrht  or 
 
 men  are  ^  .  ^ 
 
 compared  purchased  all  his  elect  ones,  and  because  he  loved  and  purchased  them,  there- 
 to ground.  £gj.g  j^g  pjQugjjg  ^p  (]jg  fallow  ground  of  their  hearts,  tills  and  sows  the  seed 
 of  grace  in  their  souls. 
 
 2.  Ground  is  the  proper  soil  for  seed  to  grow  in  :  so  are  the  hearts  of  men  the  proper 
 soil  for  the  seed  of  the  word. 
 
 3.  Ground  nevertheless  must  be  first  ploughed  up,  or  be  well  manured  (as  hath  been 
 hinted)  before  it  is  sowed,  or  the  seed  will  not  take  root,  and  for  want  of  this  oft-times  the 
 seed  becomes  unprofitable.  So  likewise  must  the  hearts  of  men  and  women  be  dug  or 
 ploughed  up  by  convictions  of  the  Holy  Spirit,  or  be  throughly  broken  by  the  plough  of 
 the  gospel,  or  the  seed  of  grace  can  take  no  root.  "  Break  up  the  fallow  ground,  sow  to 
 yourselves  in  righteousness,  reap  in  mercy,"  Hos.  x.  12. 
 
 Brethren,  this  one  cause,  why  the  highway-side  ground,  the  stony  and  thorny  ground 
 brought  forth  no  fruit  to  perfection.  Had  the  hearts  of  all  those  persons  signiiied  hereby, 
 been  throughly  broken,  ploughed  up  and  manured,  why  might  not  they  have  brought  forth 
 fruit,  as  the  good  ground  did  ?  what  is  it  that  makes  barren,  thorny,  or  stony  ground 
 good,  which  naturally  is  bad  ?  Is  it  not  that  cost  and  pains  which  the  husbandman  taketh 
 iu  manuring,  dunging,  &c.  ?  Can  the  ground  make  itself  better  ?  no  surely. 
 
 So  it  is  that  pains  and  cost  the  Lord  useth  (who  is  called  the  good  Husbandman)  John 
 XV.  1)  upon  the  hearts,  the  evil  and  barren  hearts  of  sinners,  which  makes  them  good. 
 No  man  hath  any  skill  or  power  of  his  own  to  change  those  evil  and  vicious  habits  of  his 
 own  heart :  but  such  is  the  pride  of  men  naturally,  they  think  they  have  power  of  them- 
 selves to  believe  in  Uhrist,  to  repent,  and  convert,  or  turn  to  God,  and  so  never  seek  to 
 him,  or  look  unto  him  to  do  it.  And  how  just  is  it  in  God  utterly  to  leave  such  creatures 
 unto  themselves. 
 
SERM.    XXII.]  TUli    1'A.RABLE    OF    THE    SOWEU    OPENED.  125 
 
 If  God  tlieretore  did  not  put  forth  his  almighty  power  in  a  waj'  of  sovereign  grace  upon 
 t}ie  hearts  of  some  men,  he  wouhl  have  no  right  and  lasting  frnit  from  any  creatures, 
 but  all  would  remain  barren,  notwithstanding  the  sowing  the  seed,  or  preaching  of  the  Gos- 
 pel. Nor  is  God  obliged  any  more  to  put  forth  this  power  upon  all  that  huve  the  word 
 preached  unto  them,  than  he  is  to  send  the  Gospel  into  the  dark  heathen  nations  of  the 
 earth.  It  is  intinite  mercy  in  God  he  is  pleased  to  make  any  men's  hearts  like  good  ground, 
 since  he  first  made  man  upright,  yea,  very  good,  but  he  by  his  many  inventions  hath  made 
 his  heart  so  vile  and  abominable.  The  heart  not 
 
 4.  Ground  is  not  known  of  what  nature  it  is,  until  it  be  dug  or  plowed  up  ;     known  until 
 it  may  perhaps  seem  good  to  the  sight,  but  when  it  is  broken  up,  stones,  and     tions  ia  plow' 
 evil  roots,  and  much  nauseous  filth  appear.  «<i  up- 
 Even  just  thus  it  is  with  the  hearts  of  men ;  until  God  by  his  Spirit  searcheth  them  and 
 
 breaks  them  into  pieces,  by  the  powerful  operations  uf  his  own  Spirit,  and  discovers  the  filth 
 of  them  ;  they  alas  do  not  know  their  own  hearts.  Those  Jews  Peter  preached  to,  (Acts 
 ii.)  did  not  know  what  abominable  wretches  they  were,  until  they  were  pricked  at  the  heart, 
 or  broken  to  pieces  under  the  word,  as  it  was  an  instrument  of  God's  power,  in  the  hand  of 
 the  Spirit.  The  like  also  I  might  mind  concerning  the  woman  of  Samaria,  who,  when 
 Christ's  word  reached  her  heart  by  powerful  convictions,  she  cried  out,  "  Come  see  a  man 
 that  told  me  all  that  ever  I  did,  is  not  this  the  Christ?"  John  iv.  29.  Christ's  word  laid 
 all  her  sins  before  her  eyes,  which  made  her  to  know  he  was  the  Christ ;  and  also  to  loathe 
 and  abhor  herself.  Brethren,  the  plough  makes  deep  gashes,  or  pierceth  into  the  ground  : 
 so  doth  the  Spirit  of  God  pierce  the  hearts  of  poor  suaners,  causing  deep  wounds  in  tlieir 
 souls  and  consciences. 
 
 5.  Husbandmen  find  it  hard  and  difficult  to  break  up  some  ground,  it  is  so  stony  and 
 rocky. 
 
 So  Christ  lays  on  blow  after  blow  by  the  hammer  of  his  word,  in  the  hand  of  his  Spirit, 
 before  some  sinner's  hearts  are  bi'oken  and  made  fit  soil  for  the  seed  of  grace.  "  Is  not  my 
 word  like  fire,  and  hke  a  hammer,  to  brtak  the  rock  in  pieces,"'  Jer.  xxiii.  29. 
 
 The  best  ploughing  is  when  the  earth  is  softened  and  mollified  with  showers  J^f,  of^tbl 
 of  rain  from  heaven  ;  the  hearts  of  men  may  be  compared  to  ground  upon  the  spiritsofteni 
 same  account ;  for  the  gospel,  or  word  of  God,  never  works  so  kindly  and 
 effectually,  for  the  mollifying,  and  ploughing  up  the  fallow  ground  thereof,  until  God  lets 
 the  divine  rain  of  Ins  Spirit  come  down  upon  them.  "  I  will  pour  upon  the  house  of  David 
 and  upon  the  inhabitants  of  Jerusalem,  the  Spirit  of  grace,  and  of  supplication,  anil  they 
 shall  look  upon  him  whom  they  have  pierced,  and  they  shall  mourn  for  him  as  a 
 man  mourneth  for  his  only  son,  and  shall  be  in  bitterness  as  one  is  in  bitterness  for  his  first 
 born,"  Zech.  xii.  10.  The  Holy  Spirit  is  like  to  rain  that  falls  upon  the  earth,  it  makes 
 the  heart  fit  to  receive  the  heavenly  seed.  This  makes  that  great  diti'erence  there  is  be- 
 tween ground  and  ground  ;  I  mean  between  one  man's  heart  and  another.  The  Holy  Spirit 
 causeth  a  poor  sinner  to  look  upon  Jesus  Christ,  whom  his  sins  pierced,  and  to  weep  bitterly. 
 
 7.  Like  as  that  ground  is  not  well  ploughed  up,  where  the  plough  jumps  or  skips  over 
 some  part  thereof;  so  the  heart  of  a  sinner  is  not  savingly  and  effectually  wrought  ujjon, 
 when  any  faculty  of  the  soul  is  not  reached,  or  under  a  thftfough  change  by  tlie  divine  influ- 
 ences of  the  Spirit.  Some  have  their  consciences  ploughed  up  or  awakened,  and  their  under- 
 standings somewhat  ejilightened,  (as  it  was  with  Balaam)  and  yet  their  wills  and  aft'ections 
 may  not  at  all  be  touched.  The  divine  plough  as  it  were,  jumps  over  the  rugged  and  re- 
 bellious will,  that  bows  not,  yields  not  to  Jesus  Christ,  nor  are  their  att'ections  renewed,  and 
 set  upon  him  as  the  chiefest  object ;  hence,  notwithstanding  that  fight  Balaam  had  received 
 into  his  understanding,  (who  spake  of  God,  and  of  the  glory  of  Jesus  Christ,  anil  of  the  hap- 
 piness of  the  people  of  Israel  at  such  a  rate,  or  in  such  a  raised  and  elegant  manner,  as  if  he 
 had  been  a  true  believer)  yet  how  fain  would  he  have  cursed  Israel,  which  shows  the  vile- 
 ness  and  rebelliousness  of  his  will ;  and  also  it  is  expressly  said,  that  "  he  loved  the  wages 
 of  unrighteousness,"  2  Pet.  ii.  15. 
 
 8.  New  ground  is  easier  broken  up  than  that  which  hath  lain  a  long  time  barren  and 
 unploughed. 
 
 So  the  hearts  of  young  people  are  soonest  and  easier  broken  and  wrought  The     wimie 
 
 upon,  than  the  hearts  of  old  and  hardened  sinners,  though  it  is  true  if  God  will  briLnured' 
 work,  all  are  aldie  to  him,  to  whom  nothing  is  hard. 
 
 y.     Some  ground  (it  is  observed)  continueth  bad,  after  all  the  pains  that  an  ^c','"soone»t 
 
 husbandman  uses,  or  cost  laid  out  upon  it,  nay  so  bail  tliat  it  is  neither  good  wrought 
 
 for  tillage,  nor  pasture,  and  therefore  he  lets  it  alone,  and  bestows  no  pains  ''''"°'  . 
 more  upon  it.     Thus  it  is  also  with  the  heaits  of  some  people  (as  it  was  of  old  with  the  p«o- 
 
126  TUE    PARABLE    OF    THE    SOWER   OI'ENKD.  [bOOK    I. 
 
 pie  of  Israel,)  God  plants  some  people  by  a  river,  and  they  grow  and  thrive  like  to  willows, 
 but  others  are  like  miry  places.  "  And  it  shall  come  to  pass,  that  everything  that  liveth 
 J,  .     which  moveth,  whithersoever  the  liver  shall  come  shall  live,  but  the  miry  places 
 
 iiera-^made  thereof,  and  tlie  marshes  thereof  shall  not  be  healed,"  Ezek.  xlvii.  9.  This 
 good,  river  may  signify  the  doctrine  of  the  Gospel.     Yet  the^e  waters  do  not  heal 
 
 the  miry  places  and  marshes ;  earth  and  water  mixed  together  makes  a  miry  place,  so 
 when  the  word  is  preached,  and  the  corruptions  of  men's  hearts  mixed  with  it,  instead  of 
 the  word  being  mixed  with  faith,  these  mens'  hearts  become  miry  places,  and  so  like  ground 
 that  is  good  for  nothing ;  they  may  hold  some  trutlis  of  God,  or  receive  divine  truths  into 
 their  heads,  but  retain  the  love  of  sin  in  their  hearts,  and  their  hearts  cast  up  nothing  but 
 "  mire  and  dirt,"  Isa.  Ivii.  19,  20.  Brethren,  it  is  observed,  the  longer  the  water  stands 
 on  some  ground  the  worse  it  is  ;  so  the  longer  some  men  sit  under  tlie  word,  and  means 
 of  grace,  the  worse  they  are,  even  the  more  filthy,  worldly,  and  unbelieving,  until  God 
 says  of  them  as  of  Ephraim,  "  Let  them  alone;"  or  as  our  Lord  of  the  barren  tig-tree, 
 "  Never  fruit  grow  on  thee  henceforth  for  ever,"  Matt.  xxi.  19. 
 
 Great  skiu  ^^-  Ground  that  is  to  be  sowed,  is  with  great  skill  and  care  ploughed  up ; 
 
 required  in  the  plough  must  not  go  too  deep,  lest  the  seed  be  buried  too  low  ;  nor  too 
 andfohf '  shallow,  lest  there  be  not  earth  enough  to  cover  it  from  the  danger  of  the 
 preaching.  fowls  of  heaven ;  nor  have  that  depth  of  earth  proper  for  it  to  take  good  root. 
 So  the  word  of  God,  through  the  convictions  of  the  Spirit  upon  the  spirits  of  sinners,  is 
 guided  by  the  wisdom  of  God.  So  that  the  plough  of  the  gospel  doth  not  go  too  deep,  lest 
 it  drive  the  soul  into  despair,  nor  too  shallow ;  but  that  it  may  break  up  the  whole  heart, 
 or  effectually  work  (in  conviction)  upon  every  faculty  thereof. 
 
 11.  An  husbandman,  by  liis  pains  and  cost,  can  restore  lost  land,  such  that  was  very 
 barren,  and  unlikely  ever  to  become  good  and  fruitful. 
 
 Even  so  the  blessed  God  can  by  the  work  of  his  word  and  Spirit,  restore  barren  and 
 fi-uitless  souls,  such  that  were  very  unlikely  ever  to  become  good  and  gracious  Christians : 
 and  as  an  husbandman  strives  to  root  out  the  weeds,  and  destroy  the  vermin  ;  and  by  car- 
 rying out  his  compost  to  fatten  it,  he  makes  the  ground  good ;  so  God  bj  the  efficacious 
 operations  of  his  Spirit,  he  destroys  the  weeds  of  sin,  and  corruptions  of  the  heart,  and  so 
 makes  tlie  heart  good,  and  gracious,  that  it  is  with  such  souls  as  it  is  with  a  barren  tree 
 which  Job  speaks  of:  "  For  there  is  hope  of  a  tree,  if  it  be  cut  down,  that  it  will  sprout 
 again,  and  that  the  tender  branch  thereof  will  not  cease,"  Job  xiv.  7.  "  Though  the  root 
 thereof  wax  old  in  the  earth,  and  the  stock  thereof  die  in  the  ground  ;"  ver.  8,  "  Yet 
 through  the  scent  of  water  it  will  bud  and  bring  forth  boughs  like  a  plant,"  ver  9. 
 
 SERMON    XXIII. 
 
 When  any  one  liearelh  the  word  of  the  kingdom,  and  understandeth  it  not,  then  cometh  the 
 wicked  one  and  catcheth  away  that  which  was  sown  in  his  heart ;  this  is  he  ivhich  recciveth 
 the  seed  by  the  tvay  side." — Matt.  xiii.  19. 
 
 Brethren,  I  shall  endeavour  to  do  three  things  in  opening  this  part  of  the  parable. 
 
 First,  I  shall  show  you  the  nature  of  the  high  way  ground. 
 
 Secondly,  I  shall  show  you  how  the  devil  may  be  said  to  catch  away  the  word  out  of 
 the  hearts  of  this  sort  of  hearers. 
 
 Thirdly,  Give  you  the  causes  or  reasons  of  it,  and  also  show  you  why  devils  are  com- 
 pared to  the  fowls  of  heaven. 
 The  nature  l-  High-way  side  ground  is  very  hard,  or  such  ground  which   is  not 
 
 of  the  high-       ploughed  Up. 
 
 opened.  So  these  persons'  hearts  are  verj'  hard,  not  only  by  nature ;  but  also  by  a 
 
 continued  custom  in  sin.  Hence  they  are  said  to  make  their  hearts  as  hard 
 as  the  nether  mill-stone.  Moreover,  these  were  never  ploughed  up,  by  the  convictions  of 
 the  Spirit  of  God,  nor  mollified  by  heavenly  rain. 
 
 IL  The  ground  by  the  high-way  side,  commonly  beareth  no  grass,  or  but  very  little, 
 nothing  but  weeds,  or  being  wholly  barren. 
 
 Even  so  this  sort  of  men  bring  forth,  hardly  so  much  as  the  grass  of  morality,  the  com- 
 mon product  of  nature ;  nothing  proceedeth  from  them  but  horrid  wickedness,  or  the  filthy 
 
SERM.    XXllI.]  Tllli    PARABLE   OF    THE    SOWEK    OPKNt.D.  127 
 
 weeds  and  corruptions  of  sin,  or  fruits  of  the  flesh,  they  are  the  worst  of  men,  must  un- 
 godly and  profane  persons  that  are  signified  hereby.  Such  who  make  no  profession  of 
 religion. 
 
 III.  High-way  ground,  or  ground  by  the  high-way  side,  is  oftentimes  very  unprofitable, 
 hence  called  king's  waste.  Though  perhaps  a  poor  man's  cow,  may  now  and  then  get  a 
 mouthful  or  two  of  grass  on  such  ground. 
 
 So  these  persons  are  very  unprofitable  in  their  lives  unto  God  and  bis  people ;  they  nei- 
 ther bring  forth  fruit  to  the  honour  of  God,  nor  to  the  good  and  benefit  of  men  ;  no  spiritual 
 increase  or  sacred  fruit  can  be  expected  from  these  persons,  though  perhaps  now  and  tlien 
 they  may  be  a  little  helpful  to  the  poor,  by  giving  them  a  mouthful  or  two  of  bread,  or 
 giving  them  some  small  matter  when  they  die  ;  they  may  show,  though  very  wicked  some 
 small  ueiglibuurly  kindness. 
 
 IV.  Every  foot  treads  upon  the  highway  ground,  the  common  path  of  travellers  lies 
 there.  Other  ground  is  fenced  in  to  keep  them  out,  as  also  to  prevent  the  breaking  in  of 
 mischievous  beasts  ;  hut  the  highway  lies  open  and  common  to  all. 
 
 1.  So  iu  these  persons  hearts  every  lust,  filthy  corruption,  and  cursed  co-  what  travel- 
 gitation,  hath  a  free  passage  ;  In  them  is  the  way  of  evil.      Brethren,  every  the  highway 
 evil  habit,  or  wicked  custom  in  sin,  is  like  a  common  road  or  beaten  path.    A  b™""''- 
 way  of  sin  is  far  worse  than  to  be  overtaken  by  the  power  of  temptation,  with 
 
 some  evil  action,  or  deed  of  darkness.  "  Therefore  David  desired,  that  God  would  search 
 him,  to  see  whether  there  was  in  him  a  way  of  evil,"  Psal.  cxxxix.  23.  That  is,  some  evil 
 habit  of  sin  that  was  never  changed  ;  it  is,  my  brethren,  this  which  discovers  a  man's  state 
 to  be  naught,  or  that  he  is  not  renewed. 
 
 2.  This  sort  of  men  is  the  way  of  earthly  or  worldly  thoughts,  they  pass  to  and  fro 
 every  moment  as  travellers  on  the  highway. 
 
 3.  These  persons  hearts  also  is  the  highway  of  a  worse  traveller,  namely,  tl^e  devil, 
 for,  like  as  God  is  said  to  walk  in  his  people,  "  I  will  dwell  in  them,  and  walk  in  them," 
 2  Cor.  vi.  16,  so  the  devil  walks  up  and  down  by  his  evil  suggestions,  and  filthy  motions 
 in  the  hearts  of  these  ungodly  ones. 
 
 4.  Moreover,  these  people  are  not  by  God's  care  and  providence  fenced     Highway 
 
 ,  ^  ,  ^  ,  /■ /-.     T  .     ,-1  ,      1        .  11  ground     not 
 
 m,  to  keepbatan  out;  the  careful  eye  oi  God  is  like  a  hedge  to  a  holy  person,  fenced  in. 
 and  his  Spirit  is  as  a  strong  fence  to  repulse  and  keep  Satan  out ;  from  spoiling  and  de- 
 vouring them  and  theirs.  "  Hast  thou  not  made  a  hedge  about  him,  and  about  all  he  hath 
 on  every  side  ?"  Job  i.  10.  Believers  are  like  a  field,  or  garden  enclosed,  to  prevent  the 
 danger  they  are  from  this  watchful  traveller  ;  hut  thus  it  is  not  with  this  sort  of  men,  for 
 they,  like  the  highway,  lie  open  to  Satan's  temptations. 
 
 V.  The  seed  which  falls  on  the  highway-side,  is  either  trodden  by  the  feet  of  travel- 
 lers, or  else  caught  up,  and  devoured  by  the  fowls  of  the  air.  Even  so,  and  in  Uke  man- 
 ner, the  word  that  is  either  trodden  down  by  the  cursed  feet  and  power  of  lusts,  and  love 
 of  this  world,  or  temptations,  and  suggestions  of  Satan,  or  else  the  wicked  one  catcheth  it 
 out  of  their  hearts  ;  by  which  means  tliey  bring  forth  no  fruit  of  the  word,  but  lose  all  the 
 profit  others  receive  thereby. 
 
 Secondly,  I  shall  show  you  what  ways  and  devices  Satan  hath  to  catch  the  word  out  of 
 these  persons'  hearts. 
 
 They  received  the,  word  ;  this  implies  some  kind  of  notional  reception  of  it,  hut  it  is  as 
 our  Lord  told  the  unbelieving  Jews,  his  word  had  no  abiding  in  them.      But,     jj^,^  ^y,^  ^^ 
 
 1.  To  proceed,  no  sooner  do  they  hear  the  word,  but  Satan  darts  in  evil  vii  catches 
 and  hurtful  thoughts,  perhaps  such  as  these  following.  of  men's 
 
 1.  Why  should  I  regard  what  this  minister  says  ?     he  is  but  a  man,  he     hearts, 
 tells  me,  "  I  must  be  born  again,  or  I  shall  never  see  the  kingdom  of  God,"   J(jhn  iii.  3. 
 "  and  that  if  I  do  not  believe  in  Christ,  1  shall  be  damned,"  Mark  xvi.  16.      It  is  but  his 
 opinion,  his  thoughts,  he  may  be  mistaken  ;  for  if  this  be  so,  what  will  become  of  the  most 
 of  men  in  the  world  ? 
 
 2.  In  another  of  this  sort  he  raises  up  prejudice  against  the  preacher  ;  perhaps  some 
 have  unjustly  reproached  him,  as  they  did  of  old  vilify  the  prophet  Jeremiah  ;  report,  say 
 they,  and  we  will  report  ;  and  by  this  means  the  devil  may  catch  the  word  out  of  his 
 heart.  Brethren,  by  this  device  the  devil  caught  the  word  out  of  the  hearts  of  many  per- 
 sons who  heard  our  Saviour  preach,  i.  e.,  by  rendering  him  odious  unto  the  people  by  his 
 cursed  instruments  which  he  employed,  calling  him  a  "  ghittunous  person,  a  wine-bibber  ; 
 a  friend  of  publicans  and  sinners,"  Matt.  xi.  19. 
 
 3.  To  another  Satan  may  suggest  such  thoughts  as  these,  i.  e.,  it  is  evident  I  am  a 
 
128  THE    PARABLE    OF    THE    SOWER   OPENED.  [booK    I. 
 
 Christian,  a  member  of  Christ,  and  an  inheritor  of  the  kingdom  of  heaven  ;  I  was  born  of 
 Cliristiau  parents,  and  am  in  covenant  with  God,  and  so  in  the  pale  of  the  church,  and 
 therefore  in  a  good  and  safe  condition.  I  was  regenerated  by  my  baptism,  when  an  infant, 
 what  doctrine  is  this  ?  "  Must  I  be  born  again  twice  ?''  Matt.  iii.  9,  10,  11,  12,  After 
 this  manner,  or  by  this  subtle  snare,  tlie  devil  deceived  the  Jews  of  all  the  benefit  of  the 
 word.     "  We  are  Abraham's  seed,"  John.  viii.  33. 
 
 4.  Saith  Satan  to  others,  "If  you  hearken  to  such  doctrine  which  these  men  preach,  you 
 will  become  a  mere  raome,  and  then  farewell  to  all  the  sweet  comforts  of  this  world  ;  for 
 you  will  be  mad,  or  else  fall  certainly  into  desperation  ;  and  so  become  utterly  uncapabie 
 to  follow  your  employment,  by  which  means  your  family  will  be  brought  to  beggary."  And 
 unto  these  suggestions  these  adhere,  and  so  the  devil  catches  the  word  away  that  was 
 sown  upon  their  heart,  for  into  their  heart  it  never  entered." 
 
 5.  Other  cif  this  sort  of  hearers,  Satan  fills  full  of  earthly  thoughts ;  so  that  as  soon  as 
 he  hath  heard  a  word  which  greatly  concerns  him,  it  is  presently  lost  in  a  crowd  of  worldly 
 cogitations  ;  perhaps  the  person  is  poor,  and  he  is  thinking  where  to  borrow  a  little  money  ; 
 or  having  met  with  some  losses,  or  disappointments  the  week  past,  this  so  perpleseth  his 
 mind,  that  he  can  think  of  nothing  else.  Or  may  be  he  has  some  bad  debts,  and  his 
 thoughts  are  taken  up  about  them.  Also  another  having  a  good  trade  the  week  before, 
 he  is  thinking  how  much  he  hath  gained,  and  by  that  means  the  devil  catchefh  away  the 
 word  which  he  newly  heard.  Or  possibly  some  body  hath  injured  him,  and  he  is  thinking 
 how  to  right  himself ;  or  being  defamed,  he  is  so  disturbed,  that  he  cannot  bear  (to  his 
 profit)  what  the  minister  says,  or  least  wise  not  retain  it  in  his  mind,  by  which  means  the 
 devil  catcheth  the  word  out  of  his  thoughts,  and  it  becomes  unprofitable.  Or  if  a  young 
 person,  it  may  be  he  is  in  love,  and  while  he  is  hearing  of  the  word,  he  is  consulting  how 
 to  act,  in  order  to  obtain  the  person  he  hath  set  bis  heart  upon.  And  this  man  is  by 
 Satan,  so  fijled  with  these  thoughts,  that  he  catches  away  the  word.  Or,  perhaps  the 
 devil  fills  others  of  this  sort  which  disquieting  thoughts  about  the  times,  deadness  of  trade, 
 and  dearness  of  corn,  and  by  that  way  he  catches  away  the  word  they  hear  preached.  Or, 
 says  Satan  to  others ( by  his  inward  suggestions)  "Thou  art  young,  and  these  things  belong 
 to  aged  people,  who  are  going  out  of  the  world ;  it  will  be  time  enough  to  mind  the  con- 
 The  subtuty  cernments  of  thy  soul  many  years  hence ;"  and  so  the  devil  catches  the  word 
 of  Satan.  put  of  theii'  hearts.  Or,  if  the  person  be  old,  and  is  brought  under  .the  word, 
 and  begins  to  lay  what  he  hears  to  heart,  the  devil  presently  injects  such  thoughts  into 
 bis  heart  as  these,  i.e.,  "  Thou  wast  called  formerly,  and  thou  didst  slight  that  call,  and  ofter 
 of  God's  grace,  and  didst  stifle  those  convictions  thou  hadst  then ;  that  was  the  day  of  thy 
 visitation  ;  but  now  it  is  too  late,  thy  day  is  gone,"  and  so  the  devil  catcheth  the  word  cut 
 (or  rather)  off  of  bis  heart.  Another,  Satan  persuades  to  rest  on  the  performance  of  du- 
 ties ;  perhaps  they  read  and  pray,  and  though  they  are  very  ungodly,  will  swear,  lie,  be 
 drunk  ;  yet  soon  upon  it  they  seem  troubled,  and  get  upon  their  knees  and  pray,  and  make 
 promises  to  reform,  but  yet  are  again  overcome  with  the  same  evils  ;  but  then  by  being 
 troubled,  and  by  praying  again,  they  think  all  is  well ;  they  apply  these  duties  to  heal 
 their  sinful  souls,  and  by  that  means  the  devil  catcheth  the  word  from  them,  so  that  they 
 are  never  renewed,  but  perish  in  their  sins.  Satan  suggesteth  in  others,  'that  if  they  re- 
 gard the  word  which  they  hear,  so  as  to  become  religious,  they  will  be  reproached,  and  de- 
 rided ;  nay,  may  sometime  or  another  be  persecuted  and  thrown  into  prison,  and  be  utter- 
 ly undone  ;  and  the  thoughts  of  such  things  they  cannot  bear  ;  and  by  this  means  Satan 
 also  catcheth  the  word  away  from  these.  Moreover,  Satan  strives  to  deceive  them,  by 
 telling  them  that  many  find  repentance  at  last  when  they  come  to  lie  upon  a  death-bed  ; 
 and  from  thence,  saith  a  sinner,  this  is,  no  doubt,  a  truth  therefore  why  may  not  I  ?  many 
 have  taken  their  fill  of  all  the  delights  and  pleasures  of  this  world,  and  have  been  happy  for 
 ever  in  heaven  also  ;  and  I  hope  so  may  1,  and  thus  Satan  catches  the  word  out  of  their 
 hearts,  before  it  had  taken  any  root  therein.  Furthermore,  the  devil  tells  them,  that  their 
 condition  is  as  good,  as  the  condition  of  many  thousands  in  the  woild.  I  shall  therefore 
 (saith  the  poor  deluded  soul)  speed  as  well  as  they  ;  as  if  it  were  any  relief  to  a  poor  con- 
 demned criminal,  that  great  numbers  are  like  to  suft'er  the  shameful  death  with  him- 
 self. These  and  many  other  ways  the  devil  bath  to  catch  the  word  out  of  the  hearts 
 of  them  that  bear  it. 
 
 Thirdly,  I  shall  show  you  what  the  reason  is  why  the  devil  hath  such  power  to 
 catch  the  word  out  of  the  hearts  of  this  sort  of  hearers. 
 
 1.     It  is  because  their  hearts  being  hard,  and  never  mollified,  the   word  can  liave  no 
 
SEBM.   XXm.]  TUi;   rAItABLE   OF   THE    SOWER  OPENKD.  129 
 
 rooting  in  them,  what  secil  can  take  root  in  ground  tliat  is  so  trodden  upon,     The    ^ason 
 that  is  as  liard  ahnost  as  a  rock.  vii  hath  sucii 
 
 2.     It  is  because  God,  as  a  just  and  fearful  judgment,  leaves  them  unto    ^""  J^ 
 theu-  own  hearts'  lusts,  thej'  being  so  in  love  with  sin,  and  the  vanities  of  this     t)ie  word, 
 evil  world,  esteeming  earthly  riches,  honours,  and  pleasures  of  sui,  above 
 Jesus  Christ. 
 
 Quest.     Why  are  the  devils  compared  to  the  fowls  of  heaven  ? 
 
 Answ.     1.     Some  fowls  are  fowls  of  prey,  ravenous  fowls :   the  devils  are    Why  the  evil 
 
 ,  ,-,,  1  r        ^  •  1-  spirits       are 
 
 compared  unto  such  fowls,  because  tliey  are  of  a  destructive  nature,  seeking    compared  to 
 how  they  may  prey  upon  poor  innocent  Christians,  and  daily  devour  unwary     ^'j.aven'^'^  "^ 
 and  ignorant  siunners  ;  like  as  some  fowls  live  upon  their  prey,  so  those  evil 
 spirits  live  (as  it  were)  upon  preying  upon,  and  destroying  the  souls  of  sinners. 
 
 '2.  Some  fowls  of  prey  have  a  quick  and  piercing  eye,  as  the  eagle  :  even  so  these  evil 
 spirits  have  a  very  quick  and  piercing  sight ;  if  any  sinner  seems  to  be  secure,  they  will 
 soon  on  a  sudden  prey  upon  him :  for  as  eagles  with  all  diligence  and  subtilty  watch  for 
 their  prey,  so  do  these  evil  and  wicked  spirits  to  destroy  men's  souls. 
 
 'd.  The  fowls  of  prev,  especially  eagles,  have  their  residence  in  the  air,  they  love  the 
 upward  regions  ;  and  by  that  means  have  the  greater  advantage  and  opportunity  to  prey 
 upon  creatures  below  ;  even  so  these  wicked  spirits  have  their  residence  in  the  air ;  hence 
 the  devil  is  called  "  the  prince  of  the  power  of  the  air,"  Eph.  ii.  2,  3  ;  and  also  by  this 
 means  poor  mortals  are  in  the  greater  danger,  they  having  much  advantage  of  us  by  being 
 above  us,  and  find  hereby  an  opportunity  to  devour  such  that  are  not  aware  of  them. 
 
 4.  The  fowls  of  the  air  are  great  destroyers  of  seed,  when  it  is  newly  sown ;  and 
 therefore  the  husbandman  appoints  his  servants  to  drive  them  away :  so  these  evU  spirits 
 are  very  busy  in  the  time  when  the  spiritual  seed  of  the  word  is  newly  preached,  to  catch 
 it  up  out  of  the  hearts,  or  out  of  the  mind  and  thoughts  of  all  such  that  hear  it,  and 
 hence  the  blessed  God  gives  strict  charge  to  all  to  resist  them,  and  by  faith  and  prayer, 
 with  a  promise  Satan  shall  fly  from  us. 
 
 5;  Fowls  come  down  upon  their  prey  on  a  sudden,  as  a  kite  in  a  moment  catches  up  a 
 chicken. 
 
 So  the  devil  liere  is  said  to  catch  the  seed  of  the  word  out  of  these  peoples'     „     ,,     ,„ 
 
 1  1-11  -11  1  r.  1.1      How  the  ae- 
 
 liearts  ;  which  denote  a  quick  and  speedy  motion.     Satan  sees  there  is  need    vii  catohea 
 
 for  him  to  do  what  he  doth,  (as  it  were  with  a  jirk)  he  sees  it  is  not  safe  for     of  thrheart. 
 
 him  to  let  sinners  muse  and  contemplate  upon  the  word,  nor  on  their  own 
 
 dangerous  condition  ;  lest  the  seed  should  begin  to  root  in  their  hearts,  (i.e.)  get  into  their 
 
 understandings,  and  into  their  affections. 
 
 It  is  said,  when  Abraham  had  killed  his  beasts,  (viz.,)  "  an  heifer  of  three  years  old, 
 and  a  she-goat  of  three  years  old,  and  a  ram  of  three  years  old,  and  a  turtle-dove,  and  a 
 young  pigeon,  the  fowls  came  down  upon  the  carcasses,  and  Abraham  tbove  them  away," 
 Gen.  XV.  10,  11  :  even  so  these  evil  fowls,  or  wicked  spirits,  come  down  to  disturb  and 
 disquiet  the  saints,  when  they  are  in  the  discharge  of  holy  duties  ;  or  are  offering  up  spi- 
 ritual sacrifices  unto  God,  wliich  they  ought  to  drive  away  by  a  stout  resistance  of  them 
 in  all  their  temptations,  through  the  assistance  of  the  Spirit  of  God.     Bloreover, 
 
 6.  Where  the  seed  is  newly  sown,  thither  it  is  observed  oft-times  great  multitudes  of 
 evil  and  hurtful  fowls  will  resort,  so  that  sometimes  the  gi'ound  is  covered  with  them. 
 
 So  no  doubt  where  the  word  of  God  in  the  assemblies  of  his  people  is  powerfully 
 preached,  there  are  multitudes  of  those  evil  spirits,  who  strive  to  catch  up  the  seed,  there- 
 by to  make  a  prey  of  the  souls  of  such  they  may  destroy. 
 
 APPLICATION. 
 
 1.  0  with  what  care  and  diligence  should  sinners  attend  upon  the  word,  and  lay  it  np 
 in  their  hearts  1  This  was  David's  care  :  "  Thy  word  have  I  Iiid  in  my  heart,"  &c., 
 Psal.  cxix.  9.     This  is  the  way  to  prevent  Satan  from  catchiug  it  up. 
 
 2.  Let  all  that  hear  the  word  beware,  what  thoughts  they  adhere  to,  or  entertain ;  least 
 they  are  ensnared  by  the  evU  spirits. 
 
 3.  This  also  may  inform  all  persons,  how  it  behoveth  them  to  find  out,  and  not  to  be 
 ignorant  of  Satan's  devices :  moreover  it  appears  from  hence,  what  the  cause  is,  that  so 
 few  in  the  world,  who  hear  the  word  of  God,  do  receive  it  in  the  love  of  it ;  for  certainly 
 there  are  many  more  people  comprehended  by  the  highway-side  ground  than  of  anj^,  if  not 
 more  than  of  all  the  other  three  sorts,  I  mean  such  that  remain  openly  wicked,  and  are 
 never  brought  into  any  visible  profession  of  religion. 
 
130  THE    PAIiAIiLE    OF    THE    SOWKR    OPKNKI).  [bOOK    I 
 
 4.  From  hence  we  also  may  infer,  that  thfre  is  a  necessity  of  sowing  tlie  seeJ  of  the 
 word.  Ministers  must  ])reacl],  as  husbandmen  must  sow  ;  if  they  sow  not,  they  cannot  ex- 
 pect to  reap :  so  il  ministers  preach  not,  they  cannot  expect  any  souls  should  be  converted 
 by  them  ;  he  shall  reap  no  harvest  that  sows  no  seed. 
 
 2.  So  he  that  sows  sparingly,  or  but  a  little  seed,  shall  reap  sparingly,  or  have  but  a 
 thin  harvest. 
 
 3.  A  seeds-man  (you  heard)  must  not  regard  the  cold,  neither  the  wind,  uor  storms  . 
 so  a  minister  must  not  fear  reproaches  nor  persecution. 
 
 f).  Terror ;  this  may  aiford  terror  to  careless  hearers,  such  that  regard  not  how  they 
 hear.  Take  heed  how  you  hear.  The  word  of  God  is  to  this  sort  of  hearers  the  savour 
 of  death  unto  death  ;  if  the  word  softens  not,  it  hardens  ;  if  men  hear  not  to  their  salva- 
 tion, the}'  hear  to  their  damnation.  The  word  of  God  is  like  a  sword  with  two  edges,  if 
 it  do  not  kill  their  sins,  it  will  kill  their  souls.  If  it  tends  not  to  fit  them  for  heaven, 
 it  will  tit  them  for  hell. 
 
 6.  Careless  hearers  are  the  worst  of  all  hearers  :  as  the  highway  ground  is  the  worst 
 of  all  sorts  of  ground  ;  there  is  no  hope,  that  ever  the  seed  of  the  word  should  take  root 
 in  these  men's  hearts  :  true,  the  seed  may  fall  upon  such  ground,  but  it  cannot  fall  into  it ; 
 the  stony  and  thorny  gi'ound  was  bad,  but  yet  nevertheless  they  are  said  to  receive  the 
 seed  ;  it  seemed  to  be  covered,  but  these  tread  it  under  their  feet,  they  despise  the  word, 
 and  let  the  devil  catch  it  up,  or  take  it  oflf  of  their  hearts :  our  Saviour,  as  Gregory  saith, 
 Non  indiget  expositione,  sed  admonitione.  Christ  hath  expounded  this  to  our  hand.  The 
 word  hath  no  abiding  in  these  persons,  they  hear,  but  resolve  to  continue  in  their  evil  and 
 wicked  courses,  these  have  certainly  the  mark  of  reprobation  up  n  them  ;  they  hear,  but 
 understand  not,  it  is  a  mark  of  a  child  of  God  to  understand  the  word  :  "  To  you  it  is 
 given  to  understand  the  mysteries  of  the  kingdom  of  heaven,"  Luke.  viii.  10. 
 
 1.  They  desire  not  after  knowledge,  but  are  wise  in  their  own  conceit,  and  know  as 
 much  as  is  sufficient,  as  they  think  to  salvation. 
 
 2.  Such  hear  negligently,  or  remissly,  and  are  in  a  worse  condition  than  those  that  never 
 had  the  gospel,  their  sin  is  more  heinous,  and  their  state  is  more  desperate  !  "  If  I  had  not 
 come  and  spoken  unto  them,  they  had  not  had  sin,"  John  xv.  22  ;  that  is,  they  had  not 
 sinned  with  such  severe  aggravations,  "  but  now  they  have  no  cloak  for  their  sin,'"  2^Chron. 
 xxxvi.  15,  10.  They  of  old  that  despised  the  word,  and  abused  God's  prophets,  wrath 
 came  upon  them,  untU  there  was  no  remedy  ;  the  higher  persons  are  lifted  up  to  heaven 
 in  respect  of  the  means  of  gi'ace,  the  lower  they  yill  fall  into  hell. 
 
 The  gospel,  according  as  it  is  heard,  is  either  the  gi-eatest  blessing,  or  mercy,  or  the 
 greatest  judgment.  It  is  either  a  blessing,  or  else  a  curse  ;  it  either  binds  us  with  cords 
 of  love  to  God,  or  with  the  bonds  of  wrath  and  death  ;  it  either  softens  or  hardens. 
 
 3.  Such  persons  are  left  inexcusable,  they  are  hereby  prepared  for  judgment,  and  judge 
 themselves  unworthy  of  eternal  life;  such  are  justly  rejected  of  God,  because  they  des- 
 pise and  neglect  the  means  of  their  cure  ;  the  preaching  of  the  gospel  is  to  them  that  be- 
 heve  "  the  power  of  God  unto  salvation,"  Kom.  i.  16.  Let  me  caution  all  that  hear  the 
 word  to  beware  of  Satan  ; 
 
 Then  coraetli  the  wicked  one. 
 
 Quest.  Whither  comes  he  ? 
 
 I  answer,  he  comes  into  the  assemblies  of  God's  people,  he  comes  where  the  good  seed 
 is  sown.  Many  devils  or  wicked  spirits  attend  and  wait  to  catch  the  word  out  of  the 
 men's  thoughts  and  hearts,  whilest  it  is  preached.     0  take  heed  of  those  ravenous  fowls. 
 
 Quest.  When  doth  Satan  come  ? 
 
 Answ.  When  any  begin  to  hear,  and  diligently  to  attend  upon  the  word  of  God  ; 
 "  Whensoever  any  man  heareth  the  word  of  the  kingdom,"  Matt.  xiii.  19  ;  he  fears  no 
 person,  noble  nor  ignoble,  old  or  young  ;  though  you  see  him  not,  he  being  a  spirit,  yet 
 he  is  by  you,  he  stands  among  the  children  of  God :  Satan,  my  brethren,  comes  always 
 to  cliurch,  he  is  one  of  the  first  that  comes,  and  the  last  that  goes  from  thence ;  when  any 
 word  that  suits  the  state  of  a  sinner,  falls  from  the  mouth  of  the  preacher,  then  comes 
 the  wicked  one  to  catch  it  away. 
 
 Quest.  How  doth  Satan  come  ? 
 
 1.  I  answer,  he  comes  by  darting  into  the  heart,  roving,  and  wandering  thoughts,  to 
 take  the  hearer's  mind  quite  away  from  that  which  concerns  his  everlasting  welfare  ;  he 
 cumes  by  putting  vain  and  idle  cogitations  into  his  heart  and  mind. 
 
 2.  He  comes  to  see  if  he  can  rock  the  hearer  ijf  the  woril  asleep,  or  make  him  drowsy 
 or  heavy  under  the  word  :  what  is  the  cause,  think  you,  that  people  are  so  subject  to  fall 
 
SliEM.   XXni.]  THE    I'AHAULK   OF   THli   SOWKB   OPKNED.      •  ]?,1 
 
 asleep  under  the  word  ?  nay,  more  ready  tlien  to  take  a  nap,  than  when  tliey  are  else- 
 where ?  Alas,  it  is  from  Satan.  I  have  heard  of  a  woman  that  chose  to  go  to  the  place 
 of  God's  worship,  or  where,  and  when  the  word  was  preached,  that  she  might  have  a 
 soimd  sleep  ;  she  found  at  such  times  she  could  sooner  sleep,  than  at  any  otlier  time  or 
 place. 
 
 3.  He  comes  by  many  inward  suggestions  (as  1  have  showed  you)  to  stir  up  their  na- 
 tural corruption,  and  fill  them  with  prejudice  against  the  word. 
 
 Quest.     Why  doth  Satan  thus  come  ?     What  end  hath  he  in  it  ? 
 
 Answ.  No  good  end,  you  may  be  sure. 
 
 1 .  He  comes  as  thieves  comes  to  rob  and  steal ;  his  end  and  design  is  to'steal  the 
 word  out  of  the  heart.  The  devil  is  a  gi'eat  thief,  he  is  not  a  pocket-picker,  but  a  heart- 
 picker  ;  he  comes  not  to  get  away  your  gold  or  silver,  but  that  which  is  of  for  greater 
 value,  viz.,  the  word. 
 
 2.  His  end  is  to  hinder  all  that  hear  the  word,  (if  possible)  from  believing  ;  he  is  not 
 so  great  an  enemy  to  the  hearing  of  the  word,  as  he  is  to  the  believing  and  riglit  applying 
 of  it ;  he  never  loses  the  sinner,  until  the  sinner  believes,  and  truly  takes  hold  of  Jesus 
 Christ.  Christ  prays  for  all  his  elect,  that  they  may  believe  ;  faith  ruins  Satan's  desiijn, 
 and  spoils  his  kingdom  ;  faith  unites  the  soul  to  Christ,  therefore  it  is  no  wonder  the 
 devil  is  such  an  enemy  to  believing :  faith  is  that  shield  whereby  we  quench  all  Satan's 
 fiery  darts  ;  it  is  that  by  which  we  resist  him,  and  overcome  him. 
 
 3.  He  comes  to  hinder  sinners  from  considering,  knowing,  and  understanding  the  word  ; 
 none  receive  it  truly,  but  such  that  understand  it ;  that  know  the  necessity  and  excellency 
 of  God's  word. 
 
 4.  He  comes  to  obstruct  and  hinder  sinners  of  salvation,  and  so  to  blind  men's  minds 
 that  they  may  be  lost  lor  ever. 
 
 Quest.  I  !ut  why  ?  to  catch  the  word  out  of  the  heart  ? 
 
 Answ.  Because  if  he  can  get  it  out  of  the  heart,  he  knows  it  can  do  no  why  Satan 
 soul  any  good ;  he  cares  not  liow  much  of  the  word  a  man  gets  into  his  mouth,  '**'','^'^?  ,,'" 
 or  into  his  head,  so  that  he  can  keep  it  out  of  his  heart,  or  catch  it  out  of  word  out  of 
 that.  ""■'     '"^'"^• 
 
 2.  Because  if  once  the  heart  truly  receives  the  word,  Satan  knows  it  will  soon  take 
 root  there,  and  cause  the  soul  to  bring  forth  fruit. 
 
 3.  15ecause  the  word  rightly  received  into  the  heart,  is  like  to  leaven  that  will  quickly 
 leaven  the  whole  lump. 
 
 4.  Because  if  once  the  word  of  God  be  hid  in  the  heart,  he  knows  he  cannot  steal  it 
 away ;  David  well  understood  this,  and  therefore  he  says,  "  Thy  word  have  1  hid  iu  my 
 heart,"  Psal.  cxix.  11. 
 
 5.  Because  he  knows  when  the  word  is  truly  received  into  the  heart,  Christ  is  at  that 
 time  received  also,  and  the  soul  is  happy  for  ever.  0  then  a  stronger  than  he  comes,  and 
 binds  the  strong  man  armed. 
 
 6.  And  lastly,  Because  the  devil  knows  if  he  can  but  hinder  the  word  from  brooding  and 
 rooting  on,  or  in  the  heart,  the  best  sermon  that  can  be  i)reached  will  be  inelTectual  to  that 
 jierson.  No  wonder  then  that  Saian  strives  to  catch  the  word  out  of  the  hearts  of  sinners  ; 
 lie  doth,  it  is  true,  what  he  can,  to  hinder  a  man  from  hearing  the  word,  for  fear  he  should 
 not  be  able  to  prevent  its  being  received ;  for  it  must  be  took  into  the  ear  before  it  can 
 be  received  (as  it  is  preached)  iuto  the  heart. 
 
 0  see  what  ground  your  hearts  are,  examine  yourselves  ;  for  according  to     Trial, 
 the  nature  of  the  ground,  will  the  success  of  the  seed  that  is  sown  be  ;  are  your  liearts 
 whU  ploughed    up,  or  has  the  Spirit  of  God,  by  convictions,  broken  and  pierced  your 
 hearts,  so  that  you,  like  them  of  old,  are  made  to  cry  out,  "  Sirs,  what  shall  we  do?" 
 
 And  be  sure  do  not  think  it  enough  to  hear  the  word,  content  not  yourselves  to  come  to 
 hear,  lest  Satan's  coming  prevents  thy  profiting  by  it.  From  hence  we  may  learn  that 
 Satan  hath  more  knowledge  of  the  nature  of  the  word,  than  many  sinners  have.      For, 
 
 1.  Satan  knows  that  the  preaching  of  the  word  tends  to  the  ruin  of  his  interest  and 
 kingdom  in  this  world. 
 
 2.  Satan  knows  the  preaching  of  the  word  is  an  instrument  in  God's  hand  to  the  con- 
 version and  salvation  of  sinners. 
 
 3.  Satan  knows  that  faith  comes  by  hearing,  and  that  a  bare  hearing  of  the  word  can 
 profit  no  person  to  the  salvation  of  their  souls.  Moreover  it  informs  us,  that  we  can  come 
 to  no  meeting  of  the  godly  to  hear  God's  woril,  but  we  may  expect  to  meet  with  Satan 
 there.     0  watch  him,  ye  poor  unwary  hearers !  have  a  godly  jealousy,  lest  it  is  he  that 
 
 K  2 
 
332  THE   TAKABLE   OF   THE   SOWEK   OPENED.  [eOOKI. 
 
 « 
 
 keeps  you  sometimes  at  home,  and  also  causes  you  to  be  sleepy  and  drowsy  under  tlie 
 Wfird  when  you  do  come  ;  or  that  raiseth  such  thoughts  and  ■wanderings  in  your  hearts,  or 
 tliat  fills  you  with  prejudice  either  against  the  word  or  the  preacher  thereof.  Let  notliing 
 hinder  thee  from  hearing  the  word  of  God;  nor  let  a  simple  hearing  of  it  satisfy  thee. 
 So  much  to  the  first  sort  of  ground,  viz.,  the  highway-side -ground. 
 
 SERMON    XXIY. 
 
 But  he  that  receiveth  the  seediii  stoni/  places, — Matt.  xiii.  20,  21,  22. 
 
 Theee  things  are  to  be  considered  in  these  words. 
 
 1.  The  natiu'e  of  the  ground ;  some  fell  in  stony  places. 
 
 2.  The  success  of  the  seed ;  for  a  time  it  sprang  up,  but  in  the  end  it  withered. 
 
 3.  The  cause  and  reason  why  and  wherefore  it  withered,  and  brought  not  forth  fruit 
 unto  perfection.  I  shall  begin  with  the  first  of  these,  viz.,  the  nature  or  quality  of  the 
 ground. 
 
 Th      ture  ^-  Stony  ground  wants  breaking  up  ;  let  rocky  or  stony  ground  be  but  well 
 
 of  the  stony  broken  up,  and  mollified  and  mixed  with  earth,  seed  will  grow,  and  bring 
 ground.  jgj,j,j  j.j.j,-j  ,^^jQ  perfection. 
 
 So  these  persons  enter  into  a  profession  of  religion,  before  their  hearts  were  thoroughly 
 broken  in  the  sense  of  sin ;  they  never  saw  the  baseness  and  hardness  of  their  hearts  ;  true 
 faith  works  contrition  and  godly  sorrow  only  in  those  hearts  where  the  seed  of  the  word 
 takes  root,  and  who  continue  fruitful  unto  the  end.  But  these  remain  hardened  in  their 
 sin  ;  their  wills  being  stubborn  and  rebellious,  though  they  seem  to  be  aft'ected  with  the 
 word  ;  their  consciences  may  be  somewhat  awakened  and  enlightened,  and  their  aflections 
 suddenly  raised,  before  they  were  brought  under  a  true  sense  of  sin  :  the  natural  hardness 
 of  their  hearts  remains,  of  which  they  are  ignorant. 
 
 2.  Stony  ground  is  cold  ;  what  is  colder  than  a  stone  ?  So  these  persons  abide  without 
 any  divine  warmth,  or  spiritual  heat  in  their  souls,  because  they  are  without  a  vital  prin- 
 ciple, they  have  not  the  life  of  true  grace  in  them,  from  whence  all  spu-itual  heat  flows ; 
 the  Sun  of  righteousness  never  enlivened  them,  though  they  might  experience  the  common 
 illuminations  of  the  Spirit,  as  the  apostle  shows  elsewhere.     Heb.  vi.  4. 
 
 3.  Their  hearts  may  be  compared  to  stony  ground,  from  the  heaviness  or  lumpishness 
 of  their  spirits ;  a  stone  is  heavy  and  not  easily  removed  out  of  its  place  ;  the  earth  is  its 
 proper  centre ;  you  may  perhaps  by  your  strength  cast  a  heavy  stone  up  a  little  way  into 
 the  air,  but  do'mi  it  falls  again ;  so  these  hearers  are  heavy  and  lumpish,  and  not  soon  re- 
 moved out  of  their  evil  course,  but  by  the  improvement  of  natural  powers,  or  strength  of 
 common  light  and  knowledge,  they  may  be  somewhat  raised  in  their  desires  and  affections 
 towards  heavenly  things  ;  but  in  a  short  time  tliey  cleave  again  to  the  earth  theii-  own  pro- 
 per centre,  still  they  remain  earthly  and  carnal  inwardly. 
 
 4.  Stony  or  rocky  ground  doth  not  drink  in  the  rain  that  fiills  from  heaven ;  it  is  ob- 
 served that  the  rain  glides  off  a  rock,  and  very  little  of  it  soaks  in  :  perhaps  there  may  be 
 a  little  earth,  and  ia  that  some  seed  may  take  some  small  rooting. 
 
 So  this  sort  of  hearers  do  not  receive  with  the  word,  the  Holy  Spirit,  but  do  resist  the 
 more  effectual  influences  and  operations  thereof ;  we  read  of  the  former  and  latter  rain, 
 which  God's  elect  receive. 
 
 Where  is  ■*■•  The  former  rain  molhfies   or  softeneth  their  hearts,  and  so  tends  to 
 
 the  former  root  the  divine  seeds,  and  makcth  it  to  sprout ;  and  the  latter  rain  ripeneth 
 Snonhe  the  soul  for  the  harvest  of  glory,  by  bringing  forth  the  fruits  of  the  Spirit, 
 Spirit.  and  of  a  holy  life.     But  these  wanted  the  mollil'ying  power  and  operations  of 
 
 the  Holy  Ghost ;  they  never  experienced  the  Spirifs  rooting  influences  ;  the  apostle  prays 
 for  the  saint  to  whom  he  writes;  "  that  Christ  might  dwell  in  their  hearts  by  faith,  that 
 they  might  be  rooted  and  grounded  in  love,"  Eph.  iii.  17.  JMy  brethren,  faith  roots  the 
 seed  of  the  word  by  the  Spirit  in  the  understanding,  and  in  the  will ;  for  the  rooting  of 
 the  seed  in  the  heart,  chiefly  consisteth  in  the  assent  of  the  understanding,  and  consent  of 
 the  will,  and  this  is  done  by  the  Holy  Spirit  in  its  first  workings  and  operations.  But 
 these  professors  who  have  rocky  hearts,  taking  not  in  the  spiritual  rain  ia  either  of  those 
 respects,  Clu-ist  is  not  received,  nor  doth  he  dwell  in  their  hearts.  And  from  hence  they 
 are  not  rooted  in  love ;  they  seem  to  have  some  love  to  Christ,  but  as  it  is  not  sincere,  so 
 it  abides  not ;  they  are  not  rooted  in  love.     The  former  rain,  by  rooting  the  seed  of  grace 
 
SEUM.   XKIV.]  THE   PARABLE   OF   THE   SOWER   Ol'EXED.  133 
 
 in  believers,  infusetb  divine  liabits ;  wbom  wbence  all  gracious  acts  procecJ,  as  the  effect 
 from  the  cause.  Anil  the  latter  rain  strengtheus  those  habits,  and  enables  the  soul  from 
 right  principles,  and  to  a  right  end,  to  discharge  all  holy  duties,  acts  of  piety,  and  gospel 
 obedience. 
 
 But  these  stony-ground  professors  have  not  the  habits  of  grace,  and  therefore  they  con- 
 tinue not  in  holy  duties,  but  for  want  of  oil  in  their  vessels,  their  lamps  go  out.  "  Why 
 persecute  we  him,  seeing  the  root  of  the  matter  is  found  in  him,"  Job  xix.  28.  By  the 
 root  of  the  matter  here,  is  doubtless  meant  the  truth  of  grace,  i.  e.,  The  saving  habit  of 
 faith,  and  love ;  he  was  a  sincere  and  upright  man,  but  this  root  is  not  found  m  these  per- 
 sons mentioned  in  my  text. 
 
 5.  All  the  hearts  of  men  are  naturally  hard,  stony,  and  like  a  rock,  yet  the  Jf^^if^"^^ 
 hammer  of  the  word  can,  and  doth  oft-times  break  it  to  pieces  :  "  Is  not  my  naturaUy 
 word  like  fire  and  hke  a  hammer,  that  breaks  the  rock  in  pieces,"  Jer.  xxiii.       "  ' 
 
 29  ;  therefore  it  evidently  follows,  that  these  persons'  hearts  were  never  changed,  not- 
 withstanding they  become  professors  of  the  gospel,  and  seem  to  be  disciples  of  Christ. 
 
 6.  Stony  ground  seems  to  be  the  fruit  of  the  curse  for  man's  sin,  and  it  renders 
 that  part  of  the  earth  barren,  and  hinders  the  seed  that  is  sown  upon  it  from  bringing 
 forth  fruit. 
 
 So  these  persons  seem  stiU  to  be  under  the  curse  ;  for  by  the  stonyness  and  hardness 
 of  their  hearts,  tlie  seed  of  the  word  is  rendered  as  unfruitful  as  any  stony-ground  doth, 
 or  can  render  the  natural  seed  to  be,  that  is  sown  upon  it. 
 
 7.  Stony  ground  by  reason  of  the  little  earth  that  is  found  there,  it  bi-ingeth  forth  only 
 the  blade  of  the  corn,  it  never  comes  to  a  kernel,  nor  to  brmg  forth  fruit  for  him  that 
 sowed  it. 
 
 So  these  professors  for  want  of  deepness  of  earth,  or  for  want  of  a  sound  judgment,  a 
 broken  heart,  and  a  good  understanding,  they  only  bring  forth  the  externals  of  religion  ; 
 they  get  a  name,  and  an  outward  profession,  and  discharge  external  duties  and  ordinances, 
 or  no  more  than  the  stalk  or  blade  of  a  Christian  profession,  or  form  of  godliness,  without 
 the  power  thereof ;  no  fruit  of  saving-grace,  no  inward  sanotification,  nor  gospel  holiness  : 
 and  though  they  promised  fair  for  awhile,  and  when  they  first  set  out  or  began  to  be  re- 
 ligious, many  thought  them  sincere,  yet  they  continue  not  long  in  their  course  of  a  visi- 
 ble profession. 
 
 8.  Stony  ground,  when  the  sun  rises  high  and  begins  to  shine  hot  upon  it,  the  scorching 
 beams  thereof  soon  causeth  the  blade  to  wdk  and  wither  away. 
 
 So  these  professors  wlien  persecution  ariseth  because  of  the  word,  they  fade  and  wither, 
 they  cannot  bear  the  trials  of  the  cross,  nor  stand  in  a  day  of  persecution. 
 Now  the  cause  of  their  decay  is  two-fold. 
 
 1.  Internal,  in  themselves,  for  want  of  root,  or  depth  of  earth,  this  is  the  chief  cause. 
 
 2.  External,  from  the  »corching  sun  of  persecution,  temptation,  and  tribulation. 
 From  hence  they  wither. 
 
 1.  Their  hearts  are  not  good  nor  upright  with  God,  may  be  aim  at  self  in  all  they  do, 
 or  have  not  inward  sincerity,  perhaps  get  a  profession  to  make  that  as  a  bridge  to 
 carry  them  to  heaven,  but  cannot  wade  through  the  waters  of  temptations,  nor  swim 
 through  the  floods  of  persecution  and  tribulation ;  they  cannot  bear  bitter  reproaches, 
 scuffs,  and  jeers  for  Christ,  nor  loss  of  goods,  estates,  and  life  for  his  sake;  when  they  see 
 they  cannot  hold  their  profession  without  bemg  m  danger  of  lnsiug  their  names,  liberties, 
 estates,  places  of  profit,  pleasures,  or  honours,  and  lives,  they  are  presently  offended. 
 
 Thus  having  showed  why  the  hearts  of  some  sort  of  hearers  are  compared  to  stony 
 ground, 
 
 I  shall  observe  from  hence  one  or  two  points  of  doctrine. 
 
 Doct.  1.  Stony  or  hard-hearted  hearers  may  go  a  great  way  in  the  profession  of  the 
 Christian  religion,  and  yet  be  lost  for  ever. 
 
 1.  I  shall  show  you  how  far  this  sort  may  go. 
 
 2.  Show  you  from  whence  it  is  they  go  so  far. 
 
 3.  Show  you  the  cause  or  reason  why  they  go  no  farther.     4.  Apply  it. 
 
 First,  They  may  hear  the  word  of  God  with  diligence,  these  are  not  like 
 to  the  high-way  siile  ground,  these  do  nut  scoff"  at  the  word,  nor  despise  the     ^J™,^,, 
 ministers  of  the  gospel ;  moreover  they  do  not  let  Satan  steal  it  away  as  soon     llL■url■r^  go 
 jvs  they  iiear  it  preached,  but  it  hath  some  short  abiding  in  thera.  'in'll'ifrofli'-^ 
 
 11.  They  may  be  zealous  hearers,  or  be  very  forward  to  hear,  nay,  hear  it     s'o"- 
 with  gladness,  as  Herod  heard  Jolin  tlie  Baptist. 
 
134  THH   PAn\BI,E    OF    THE    SOWKR   OPENED.  [bOOK    1. 
 
 III.  They  may  receive  tlie  word  into  their  hearts,  they  may  sucUlenly  receive  it ;  "anon 
 receiveth  it,"  that  is,  (saith  a  noted  writer")  immediately,  they  hear  Christ  died  for  sinners, 
 and  the  doctrine  pleaseth  them,  tliey  are  affected  with  these  tidings  and  catch  hold  of  the 
 word,  and  receive  it  into  their  thoughts,  and  their  affections  are  somewhat  raised  by  it  to 
 such  a  degree,  that  they  seem  transjiorted  by  it. 
 
 IV.  From  hence  it  is  said  that  they  received  it  with  joy.  The  word  is  received  into 
 their  affections,  more  than  it  is  into  their  judgments  and  solid  understandings.  They  did 
 not  count  the  cost,  nor  did  they  esteem  tlie  word  above  the  love  of  the  world  ;  our  Saviour 
 saith  of  some  of  John's  hearers,  "  ye  rejoiced  in  the  light  for  a  season,"  John  v.  35. 
 
 V.  It  is  said  they  believed  for  awhile,  they  are  a  sort  of  believers,  though  not  true  be- 
 lievers ;  many  of  the  Jews  believed  in  Christ,  "  But  he  did  not  commit  himself  unto  them," 
 John  ii.  24. 
 
 They  had  no  saving  union  with  the  Lord  Jesus,  he  did  not  take  them  into  bis  bosom, 
 be  knowing  that  their  hearts  were  not  sincere ;  these  give  credit  to  the  truth  of  the  gos- 
 pel, they  arrive  to  the  faith  of  credence,  or  a  dogmatical  faith,  like  many  in  our  days  ; 
 they  do  not  doubt  of  the  truth  of  the  Christian  religion,  of  the  truth  of  the  Protestant  re- 
 ligion; these  are  said  "  to  believe  for  a  while,"  Luke  viii.  IH,  but  not  with  a  true  saving 
 faith  ;  they  believe  not  with  the  faith  of  God'?  elect ;  "  Simon  Magus  believed,"  Acts  viii. 
 13.  There  is  mention  made  in  the  Scripture  of  divers  sorts  of  faith. 
 
 True  faith  unites  the  soul  to  Christ,  in  our  understanding,  will,  and  affections,  and 
 wherever  it  is,  it  purifies  the  heart,  therefore  that  faith  which  any  unrenewed  or  ungodly 
 persons  have,  is  not  true  saving  faith.  Act.  xv.  9. 
 
 The  nature  This  faith  therefore  being  but  a  temporary  faith  is  not  of  the  right  kind,  it 
 
 of  the  faith       is  not  the  faith  of  the  operation  of  God  ;  true  faith  never  faileth  :  "  1  have 
 not^aving.       prayed  for  thee  that  thy  faith  fail  not ,"  Col.  ii.  10,  Luke  xii.  32  ;  though  it 
 may  fail  in  the  act,  yet  it  cannot  fail  in  the  habit. 
 
 2.  It  is  a  general  faith,  or  a  common  faith  ;  it  lies  I  mean  in  the  general  and  common 
 love  of  God  to  all,  it  comprehendeth  a  belief  of  the  Scriptures,  not  a  special  and  particular 
 apjilication  of  the  object  of  justifying  faith,  Jesus  Christ  in  the  promises. 
 
 The  devils  no  doubt  believe  the  truth  of  the  Scriptures,  as  well  as  they  believe  there  is 
 a  God. 
 
 3.  This  faith  is  only  seated  in  the  understanding,  but  not  in  the  will ;  there  is  an  assent 
 of  the  one,  but  not  a  consent  of  the  other  ;  this  sort  of  hearers  may  believe  all  the  attri- 
 butes of  God,  i.  e.,  that  God  is  just,  holy,  wise,  faithful,  good,  and  gracious,  almighty,  &c., 
 and  yet  never  are  brought  to  trust  in  him,  and  rest  upon  him  ;  they  do  not  make  him  the 
 object  of  their  souls'  affections,  holy  fear,  and  dependence  ;  they  may  have  believing  heads, 
 but  not  believing  hearts ;  they  believe  God  is  good,  but  never  tasted  how  good  he  is ;  be- 
 lieve he  is  able  to  save,  but  never  threw  their  souls  upon  him  in  Jesus  Christ,  to  be  saved : 
 it  is,  my  brethren,  a  faith  without  experience,  they  believe  the  tmth  of  the  word,  but  never 
 felt  the  power  of  it  upon  their  own  souls ;  they  believe  the  truth  of  the  promises,  but  never 
 tasted  the  sweets  of  the  promises. 
 
 4.  This  is  a  faith  without  true  brokenness  of  heart,  their  hearts  (notwithstanding  they 
 are  said  to  believe)  abide  hard  and  stony.  True  Christians  "  look  up  to  him  that  they 
 pierced,  and  mourn,"  Zech.  xii.  10.  That  is,  they  believe  in  Christ  and  are  broken,  they 
 have  soft  hearts,  but  these  do  not  so  believe  ;  therefore  it  is  not  true  faith  they  have. 
 
 5.  This  faith  doth  not  change  or  transform  them  into  the  image  of  Christ,  nor  cause 
 them  to  abide  fruitful ;  it  makes  them  professors,  but  not  tme  behevers,  they  beheve  a 
 man  must  be  a  new  creature  that  would  be  saved,  but  they  are  not  made  new  creatures 
 that  they  may  be  saved ;  they  believe  (as  one  observes)  they  must  be  changed,  but  are  not 
 changed  by  beheving. 
 
 What  obedi-         ^^l--   The  Stony  gi-ound  hearers  may  yield  obedience  to  all  external  duties 
 encoisnot        or  ordinances  ;  thev  may  read,  nrav,  f,we  to  the  poor,  attend  frequently  upon 
 
 true  obedience  'i.;'o  i  i__./i 
 
 the  word,  nay,  may  be  baptized,  as  Simon  the  sorcerer  was,  Act.  vm. 
 I  do  not  say  they  may  obey  gospel  ordinances,  and  perform  gospel  duties  from  right 
 jjrinciples,  nor  to  a  riglit  end,  they  may  be  right  m  the  matter  of  their  obedience,  but  not 
 in  the  manner  of  it.  They  may  do  that  which  is  right  in  the  sight  of  God,  (as  some  of 
 the  kings  of  Juda  did)  but  not  with  a  perfect  heart ;  though  evident  it  is,  these  sort  of  per- 
 sons do  not  whatsoever  God  commandeth  them  ;  some  of  the  hardest  things  which  he  re- 
 quireth  of  them  they  do  not ;  they  do  not  "  Pull  out  their  right  eye  lusts,  nor  cut  off  right 
 hand  lusts,  they  do  not  deny  themselves,  take  up  their  ci'oss,  and  follow  Cli  rist  whitherso- 
 ever he  goeth,"  Matt.  xvi.  23,  24,  25. 
 
SERM.    XSIV.]  THE    PABADLF.    OF    THE    60WF.R    OPKNEI).  135 
 
 They  are  not  universal  in  their  obedience,  noristlicir  obedience  evangelical,  neither  con- 
 stant and  abiding ;  they  do  not  "  Obey  always  even  unto  the  end."  Their  obedieuee  is  not 
 right  in  the  spring  of  it,  the  motive  of  it,  nor  rule  of  it ;  a  man  may  obey  the  law, 
 and  yet  not  love  the  law ;  "  if  ye  love  me  keep  my  commandments,"  John  xv. ;  but  they 
 do  some  of  his  commandments,  and  yet  sincerely  love  him  not. 
 
 VII.  The  stony  ground  hearers  may  become  members  of  a  visible  church  of  Chri?t, 
 and  break  bread  with  the  church,  and  be  owned  for  faitliful  brethi-en,  lilie  as  tlie  foolish 
 vkgins  were,  and  no  doubt  the  wise  took  them  to  be  good  Christians  ;  they  were  not 
 known  to  be  unsoimd  to  tliem. 
 
 Vm.  They  may  have  a  great  zeal  for  all  the  externals  of  religion,  as  the  Pharisees 
 had  ;  "  I  bear  them  record  that  they  have  a  zeal  of  God,"  saitli  the  apostle  concerning  the 
 Jews,  but  it  was  not  according  to  knowledge,"  Rom.  x.  2  ;  commonly  the  zeal  of  this 
 sort  of  professors,  appears  in  their  conformity  to  the  smaller  matters  of  religion,  as  the 
 Pharisees  were  extremely  zealous  in  payment  of  tithes  of  mint,  annis,  and  cummin ;  but  neg- 
 lected the  weightier  things  of  the  law,  as  justice,  mercy,  faith,  and  the  love  of  God.  Be- 
 sides their  zeal,  as  it  is  partial  so  it  is  inconstant ;  their  zeal  doth  not  burn  long,  it  is  but 
 for  a  time,  they  quickly  cool  in  their  zeal.  Moreover,  it  is  commonly  a  selfish  zeal ;  "  Come, 
 (saith  Jehu)  and  see  my  zeal  for  the  Lord  of  Hosts,"  2  King  x.  16 ;  when,  alas,  it  was  a 
 zeal  for  his  own  glory  and  interest. 
 
 IX.  The  stony  ground  hearers  may  leave  all  gross  acts  of  sin,  as  swearing,  lying, 
 drunkenness,  uncleanness,  and  the  like  ;  but  for  all  this  they  may  not  hate  those  sins  which 
 they  leave.  Sin  may  seem  to  be  out  of  their  conversation,  but  not  out  of  their  affections. 
 They  are  other  creatures,  but  not  new  creatures  ;  they  are  changed  in  their  lives, 
 but  not  in  their  hearts.  Nor  let  this  seem  strange  to  any,  for  pray  to  what  a  degree  of 
 outward  reformation  did  many  of  the  Heathens  attain  unto,  by  the  improvement  of  the 
 dark  hght  of  natui'e,  as  touching  all  gross  sins.  Nay,  in  subduing  of  many  of  the  unruly 
 passions  of  their  hearts.  Now  those  persons  who  sit  under  the  hearing  of  the  gospel,  have 
 far  greater  advantages  by  the  means  of  common  light  and  knowledge,  than  those  Heathens 
 ever  had  ;  besides,  they  have  more  powerful  motives,  by  hearing  of  that  future  reward  God 
 hath  promised  to  the  truly  godly,  and  the  fearful  punishment  of  all  that  are  ungodly,  that 
 live  and  die  in  their  sins. 
 
 X.  And  lastly.  They  may  have  some  inward  joy,  as  to  the  liopes  they  have  of  heaven  ; 
 it  is  said  of  this  sort,  "  They  take  delight  in  approaching  to  God,"  Isa.  Iviii.  2.  I  do  not 
 say,  they  rejoice  in  tlie  word,  or  delight  in  it,  because  of  the  purity  of  it ;  no,  that  no  hy- 
 pocrite can  do  ;  but  because  of  the  profit  of  it,  or  because  of  the  future  reward  it  promiseth  ; 
 or  their  delight  in  the  word  may  arise  from  the  eloquence  of  the  preacher,  it  pleaseth  their 
 ears ;  "  It  is  as  a  very  lovely  song  of  one  that  hath  a  pleasant  voice,  and  can  play  well 
 on  an  instrument,"  Ezek.  xxxiii.  32.  These  men  have  hopes  to  be  saved,  but  it  is  not 
 built  upon  a  sure  foundation.  We  read  of  the  hope  of  the  hypocrite,  and  of  his  leaning 
 upon  his  house,  but  because  it  is  not  well  built,  it  shall  fall  for  all  that ;  perhaps  they 
 ground  their  hopes  upon  that  external  change  that  hath  passed  upon  them,  or  upon  those 
 external  duties  they  have  performed :  men  of  no  grace,  may  be  men  of  great  hope  ;  it  is 
 not  a  hope  in  Christ  that  riseth  from  faith  and  union  with  him,  or  from  wliat  he  hath  done 
 for  them,  but  from  what  they  have  done  ;  "  We  have  prophesied  in  thy  name,"  &c.  Heb. 
 vi.  16 — 18.  We  have  fasted,  say  they  ;  the  hope  of  a  true  Christian  is  both  sure  and 
 steadfast,  it  is  built  lipon  Cluist  alone,  and  on  the  covenant  of  grace,  promise,  and  oath  of 
 God,  and  the  excellent  nature  of  it  is  known  by  its  efi'ects :  "  Eveiy  man  that  hath  this 
 hope  in  him  purifieth  himself  even  as  he  is  pure,"  1  John  iii.  3  ;  he  that  is  not  in  Christ, 
 is  without  any  sure  hope  of  heaven.  This  was  that  mystery  Paul  preached  among  the 
 Gentiles,  "  which  is  Christ  in  you  the  hope  of  glory,"  Col.  i.  27.  Such  that  have  Christ 
 dwelhng -in  their  hearts  by  faith,  have  a  certain  and  sure  hope  of  eternal  life;  but  so 
 had  not  the  stony  ground  liearers ;  but  because  the  thorny  ground  hearers  go  fur- 
 ther than  these,  I  shall  say  no  more  unto  this  head  now. 
 
 Secondly,  from  whence  is  it,  that  the  stony  ground  hearers  go  so  far? 
 
 1.  These  hearers  go  so  far  in  a  way  of  profession,  and  performance  of  duties  of  religion, 
 from  those  common  illuminations  of  the  word  and  Spirit  of  God ;  hence  they  are  said 
 "  OMce  to  be  enlightened,"  Heb.  vi.  4,  5,  tliey  are  brought  by  the  light  of  the  word  to  see 
 the  state  of  man  by  nature  is  very  wretched  and  deplorable  ;  how  was  hard-hearted  Ba- 
 laam enlightened  in  this  respect ;  he  knew  the  condition  of  such  that  died  unrenewed  was 
 sad  ;  therefore  cried  out,  "  let  me  die  the  death  of  the  righteous,  let  my  last  end  be  like 
 his."  Natural  conscience  being  enhglitcned,  convince*  these  persons,  that  they  are  siruier.s. 
 
136  THE  PARABLE   OF   THE    SOWER   OPEN'ED.  [dOOK   I. 
 
 and  in  a  lost  and  woful  condition,  and  tlierefore  tjicy  cannot  rest  in  tlie  present  state  tliey 
 are  in,  and  therefore  strive  to  step  out  of  it  into  a  profession  of  religion  :  no  doubt  Felix 
 was  under  great  convictions,  and  Herod  also,  who  upon  those  convictions  did  many  things, 
 and  heard  John  the  Baptist  gladly. 
 
 2.  It  may  be  from  the  effects  of  that  faith  they  had  ;  for  though  they  had  not  the  faith  of 
 God's  elect,  yet  their  temporary  faith  was  not  wholly  without  some  product ;  the  seed 
 sprang  up,  there  was  the  stalk  or  blade  of  a  visible  profession,  they  reformed  tlieir  ways, 
 and  left  their  old  course  of  life  ;  as  the  product  of  that  faith,  which  they  had  obtained 
 through  hearing  of  the  word  ;  a  temporary  faith  will  bring  forth  some  kind  of  temporary 
 fruit. 
 
 3.  It  may  arise  fi-om  a  heat  of  love  and  ailection  to  some  ministers,  that  this  sort  of 
 Affection  to  hearers  do  go  so  far.  One  observes,  curiosity  and  novelty  goes  a  great  way 
 some  minis-     with  this  sort  of  people  ;  a  new  preacher,  that  hath  a  fluent  tongue,  and  an 
 
 elegant  way  of  delivery,  takes  with  them  exceedingly ;  0  liow  will  they  run 
 after  him,  and  croud  to  hear  such  an  one :  you  must  know  they  are  nuich  raised  iu  affec- 
 tions, but  weak  hi  judgment. 
 
 4.  Self-respect  and  honour  may  cause  them  to  go  far,  merely  to  get  a  name,  may  be 
 they  will  largely  contribute  to  such  a  minister  they  do  affect,  and  seem  very  zealous  for 
 a  time,  that  they  may  be  taken  notice  of  to  be  men  that  love  religion  ;  many  persons 
 greatly  affect  a  name  among  men,  and  it  is  not  a  little  way  that  this  will  carry  them. 
 
 5.  It  may  be  self-profit :  so  long  as  this  sort  of  hopes  of  receiving  any  thing  by  Christ, 
 they  will  follow  him :  how  earnestly  and  zealously  did  some  follow  Christ,  they  took  ship- 
 ping to  follow  him,  but  what  was  the  cause,  saith  our  Saviour ;  "  Verily,  verily,  I  say 
 unto  you,  ye  seek  me  not  because  ye  saw  the  miracles,  but  because  ye  eat  of  the  loaves 
 and  were  filled,"  John  vi.  28 ;  but  when  there  is  no  more  profit,  no  loaves,  they  cease 
 following  of  Christ  ;  this  sort  will  adhere  to  Christ,  as  Demas  did,  until  they  meet  witli 
 greater  advantages  or  earthly  profit,  then  they  leave  him,  as  he  did,  out  of  love  to  this 
 present  evil  world, 
 
 6.  It  may  aiise  from  that  seeming  sweetness  and  satisfaction  they  meet  with  from 
 within  themselves,  whilst  they  continue  in  the  profession  of  religion,  and  in  the  discharge 
 of  spiritual  duties;  hence  they  are  said  to  "  taste  of  the  good  Word  of  God,"  Heb.  vi. 
 5,  6  ;  it  is  but  a  taste  of  it,  they  feed  not  upon  it,  nor  digest  it,  yet  nevertheless  that 
 taste  they  have  (though  it  be  but  like  a  cook's  licking  his  fingers)  helps  them  to  go  forward, 
 and  do  many  things. 
 
 7.  It  may  be  from  a  desire  they  have  of  being  saved ;  there  is  a  natural  desire  in  all 
 men  to  be  delivered  from  that  which  is  evil,  and  hurtful  to  them,  and  to  enjoy  that  which 
 is  good  ;  now  they  believe  there  is  a  future  state  of  blessedness  to  be  had,  and  therefore 
 go  far  in  the  way  of  a  profession  to  obtain  it.  The  young  man  cried  out,  "  Good  JIaster, 
 what  good  thing  shall  I  do  tiiat  I  may  inherit  eternal  life  ?"  This  sort  know  there  is  au 
 eternal  life  to  be  had,  and  they  think  it  is  to  be  had  by  doing ;  something  they  conclude 
 they  must  do  for  it ;  they  no  doubt  seek  it  by  their  own  righteousness,  as  the  Jews  did, 
 and  this  spurs  them  on  to  do  much,  and  to  go  far  in  the  ways  of  doing  and  obedience. 
 
 8.  It  may  arise  from  that  consideration  of  that  shame  and  reproach  (tliey  conceive)  all 
 such  that  lie  under  that  are  openly  wicked  and  profane  :  an  ungodly  person  is  one  that 
 exposeth  himself  to  the  contempt  of  all  mere  moral  and  civilized  people. 
 
 9.  Moreover,  slavish  fear,  or  a  dread  of  hell  and  eternal  damnation,  may  be  the  cause 
 why  these  persons  go  so  far  in  the  way  of  Christianity  ;  they  seem  to  fly  from  the  wi'ath 
 to  come. 
 
 Be  sure  it  is  from  Satau's  subtilty,  or  the  delusions  of  the  devil ;  for  no  doubt  some  of 
 this  sort  may  think  they  are  saints,  or  true  believers,  and  under  the  promises  of  eternal 
 happiness  ;  their  hearts  deceive  them,  or  Satan  deceives  them,  concluding  they  are  in  the 
 ready  way  to  heaven;  yet  perhaps  some  of  them  may  deceive  tlieir  own  hearts,  for  so  do 
 all  those  whose  conscience  condemn  them  for  hypocrisy,  yet  not  to  such  a  degree,  but 
 sometimes  they  may  have  hopes  their  state  is  good. 
 
 Thirdly,  from  whence  is  it  that  the  stony  ground  hearers  go  no  further  in  the  ways  of 
 God? 
 From  1.  Ausw.     I  answer,  it  may  arise  from  that  great  ignorance  that  is  in 
 
 iTtiTes^epro  ^'"^'"  '  ^''"^  o'^*^  '^^  ^'"'^  ^™''^'^'  ''^''•''  l*'''"-'^*'  ''>eir  miuds,  am!  hence  it  is  they 
 lessorsgo  go  no  further  ;  being  persuaded  they  ha\e   received  the  grace  of  God,  lie- 
 
 no  furtuer.  cause  of  that  great  light  and  knowledge  they  have  attained  unto  in  the  mys.- 
 teries  of  the  Gospel      (lifts  are  lil<e  gi'ace,  and  because  they  have  the  one,  they  couciudc 
 
SERM.  XXIV.]  THE  PABABLE   OF   THE   SOWER   OPENED.  137 
 
 they  have  received  the  otlier  also  ;  if  amau  tliinks,  or  is  persuaded  he  hath  got  a  sure 
 title  to  such  or  such  an  estate,  he  will  trouble  himself  no  further  to  search  records,  nor 
 employ  lawyers  to  that  purpose ;  I  mean  that  so  he  may  make  such  an  estate  more  sure 
 unto  him  :  because  they  are  so  much  in  duties,  so  constant  in  performance  of  prayer,  so 
 frequent  under  the  word,  give  so  much  to  the  poor  saints,  they  do  not  doubt  but  all  is  well 
 witli  them,  and  that  they  need  nut  go  further  to  search  their  liearts,  thougli  they  see  they 
 have  many  sins  clea\ing  unto  them  ;  yet  wliat  of  that  ?  they  see  all  men,  yet  the  best  of 
 saints  are  not  without  manifold  mlirmities  ;  in  many  tilings  we  offend  all:  who  say  they  are 
 witliout  sin  ?  Thus  they  seem  to  "  make  themselves  ricli,  wlieu  (as  Solomon  observes) 
 tliey  have  nothing,"  Prov.  xiii.  7.  It  is  a  very  dangerous  thing  for  a  man  to  think  he  is 
 rich,  and  increased  in  goods,  and  hath  need  of  notliing  ;  for  many  of  these  "  know  not 
 that  they  are  wretched,  and  njiserable,  and  poor,  and  blind,  and  naked,"  Kev.  iii.  17.  It 
 is  lamentable  for  a  man  to  think  lumself  something,  when  lie  is  nothing. 
 
 2.  It  ariscth  from  tlie  unsoundness  of  their  hearts,  the  ground  is  not  good,  and  there- 
 fore cannot  bring  forth  more  fruit,  or  better  fruit  than  it  doth.  Our  Saviour  shows  in  my 
 text,  that  their  hearts  are  stony,  or  rocky,  that  is,  very  liard  ;  yetj  in  them  there  is  some 
 earth,  though  not  depth  of  earth,  sulhcient  for  tlie  rooting  of  the  seed.  Now  what  doth 
 this  denote,  but  that  there  is  a  work  upon  one  faculty,  and  not  upon  another.  Their  un- 
 derstanding is  somewhat  enlightened,  and  their  conscience  a  little  touched,  and  in  those 
 two  faculties  the  seed  seems  to  be  received  ;  tliough  the  work  upon  those  facidties  is  not 
 efficacious,  there  is  no  depth  of  earth,  that  is,  no  thorough  and  eifectual  convictions  passeth 
 upon  them,  and  as  to  their  wills  they  are  still  stubborn,  hard,  rebellious,  stony,  and  hke 
 a  rock,  being  never  mollified,  bowed,  nor  broken  to  pieces ;  and  their  affections  are  as 
 carnal  as  ever ;  and  from  hence  it  is  they  go  no  further.     And 
 
 3.  From  hence  it  appeareth,  that  it  riseth  from  the  tleceitfuhiess  of  the  heart,  that  these 
 persons  go  no  further,  as  their  hearts  are  divided,  so  they  are  deceitful,  as  every  natural 
 man's  heart  is  ;  "  The  lieart  is  deceitful  above  all  things,  and  desperately  evil,  who  can 
 know  it  ?"  Jer.  xvii.  19.  ilauy  things  are  deceitful;  we  read  of  the  deceitfuhiess  of 
 beauty,  of  a  deceitful  tongue,  of  the  deceitfulness  of  riches,  of  friends,  of  the  deceitfuhiess 
 of  sin,  and  of  the  deceitfulness  of  the  devil,  Psal.  Iii.  4,  and  Job.  vi.  15 ;  but  thu  heart  is 
 said  to  be  deceitful  above  all  things.  Was  not  the  heart  of  man  very  deceitful,  Satan 
 could  not  deceive  him.  0,  says  some,  I  thank  God,  I  have  a  good  heart .  tliough  I  do 
 not  make  such  a  show  of  religion,  now  tliese  are  be  sure  most  fearfully  deceived,  for  where 
 true  grace  is  in  the  soul,  the  heart  appears  to  such  a  one,  most  filthy  and  loathsome  above 
 all  things  ;  "  He  that  trusteth  in  his  own  heart  is  a  fool,"  Trov.  xxviii.  ^G. 
 
 4.  This  sort  of  hearers  go  no  further  by  reason  of  their  abominable  pride :  "  God,  I 
 thank  thee  I  am  not  as  other  men  are,  &c.,  not  as  this  publican."  Tell  these  professors 
 that  they  have  cause  to  doubt  of  the  goodness  of  their  state,  their  hearts  will  rise  at  you, 
 and  their  spirits  will  swell  with  pride  and  self-conceitedness  :  look  to  yourselves,  trouble 
 not  yourself  with  me,  I  know  my  condition  ;  thus  perhaps  they  will  retort  upon  you  ;  a 
 fool  rageth  and  is  confident. 
 
 5.  They  go  no  further,  because  they  never  had  real  union  with  Christ,  they  had  no  vital 
 principle  in  them,  they  act  rather  from  an  artificial  principle,  than  from  a  principle  of  life. 
 
 U.  These  stony-ground  hearers  go  no  further  because  there  is  some  lust,  or  secret  sin  or 
 another  hid  in  their  hearts  ;  there  is  no  hypocrite  but  he  hath  some  L)elilah,  some  beloved 
 hist,  that  he  harbors  and  lodges  in  his  bosom  ;  though  such  may  go  far,  yet  they  will  not 
 liold  out  to  the  end  ;  the  young  man  tliat  came  running  to  Christ,  bid  fair  for  heaven,  but 
 one  sin  he  hugged  in  his  breast,  and  would  not  part  with,  and  that  was  the  sin  of  covet- 
 ousness,  his  heart  was  set  upon  his  earthly  riches ;  "  He  went  away  sorrowful,  because  he 
 had  great  possesions." 
 
 7.  Another  reason  may  be  through  a  sad  mistake,  they  being  not  able  to  discern  be- 
 tween the  nature  of  special  and  common  grace  ;  I  am  persuaded  this  is  the  ruin  of  many 
 pi'ofessors.  There  is,  my  brethren,  a  great  resemblance  between  these  two ;  many  are 
 cheated,  you  know,  by  counterfeit  money ;  they  take  it  fur  current  coin ;  a  man  may  pass 
 imder  a  great  change,  and  yet  not  pass  through  a  saving  change.  He  may  become  an- 
 other man,  but  not  be  a  new  man.  He  may  (as  one  observes}  take  a  work  of  conviction 
 and  reformation,  for  a  work  of  regeneration ;  because  he  is  become  a  religious  and  a  great 
 professor,  he  thinks  he  is  a  true  believer,  but  (as  the  proverb  is)  all  is  not  gold  that  glitters, 
 so  there  may  be  an  outward  sunctificatioii,  where  there  is  no  inward  renovation  ;  the  Pha- 
 risees "  made  clean  the  outside  of  the  cup  and  [datter,"  but  invi'ardly  were  very  vile, 
 filtliy,  and  unclean. 
 
138  THB    PARABLE    OF    THE    SOWER    OPENED.  [bOOK    I. 
 
 8.  No  doulit,  but  one  cause  t.lie?e  professors  signified  by  the  stony  ground,  go  no  further 
 in  their  pretended  zeal  and  Christianity,  may  be,  because  tbey  were  never  brought  under 
 the  convictions  of  the  Spirit,  or  the  application  of  the  law  of  God  to  their  hearts  and  con- 
 sciences ;  they  never  saw  themselves  slain  or  dead,  by  the  power  of  the  killing  letter  ;  "  I 
 was  alive  without  the  law,"  Rom.  vii.  9.  That  is,  without  the  true  sense  of  the  spiritu- 
 ality and  severity  of  the  law.  I  saw  not  that  1  was  condemned,  and  slain  by  it,  by  rea- 
 son every  lust  or  evil  thought  of  the  heart,  is  a  breach  of  the  holy  law  of  God,  and  lays 
 the  soul  under  God's  wrath,  and  the  curse  ;  he  was  for  a  time  without  the  law,  that  is, 
 without  the  knowledge  of  the  law,  he  was  not  without  the  letter  of  the  law,  but  spiritually 
 he  was  without  it,  he  felt  not  the  soul-kdliug  eificacy  of  it  upon  his  own  heart,  convincing 
 him  of  his  lost  and  undone  condition.  "  But  when  the  commandment  came  sin  revived, 
 and  I  died;"  that  is,  when  the  word  or  law  of  God  came  mth  power  upon  his  soul,  it 
 broke  his  stony  heart  to  pieces,  it  was  set  home  so  effectually  upon  his  conscience,  that 
 then  he  saw  his  estate  was  desperate,  and  that  all  his  own  righteousness  was  but  fllthiness, 
 or  as  dogs'  meat ;  by  reason  he  could  not  answer  all  the  precepts  of  it,  so  as  to  live  and 
 not  sin ;  and  that  nothing  but  a  perfect  righteousness  could  justify  him  at  the  bar  of  God's 
 justice.  But,  alas  !  the  stony-ground  hearers  were  never  thus  broken,  slain,  and  dead  ; 
 they  were  never  made  sensible  of  their  own  wretched  and  deplorable  state  by  original 
 sin,  and  by  reason  of  their  actual  breach  of  God's  holy  law,  but  take  up  with  some  sudden 
 flashes  of  joy  by  hearing  the  glad  tidings  of  the  gospel.  But  when  they  find  they  must 
 forsake  all  for  Christ's  sake,  persecution  and  tribulation,  because  of  the  world  rising  upon 
 them,  they  are  offended,  and  fall  away.     But  no  more  at  this  time. 
 
 SERMON     XXV. 
 
 Buthe  that  received  the  seed  in  stony  places,  &c., — Matt.  xiii.  20. 
 
 "  Thet  on  the  rock,  are  they  which  when  they  hear,  receive  the  word  with  joy,  and  these 
 have  no  root,  which  for  awhile  believe,  and  in  time  of  temptation  fall  away,"  Luke  viii.  13. 
 
 1.  I  have  showed  you  that  the  stony  ground  professors  may  go  a  great  way  in  their  re- 
 ligious course. 
 
 2.  Also  from  whence  it  is  they  go  so  far.     And, 
 
 3.  Why  tlioy  go  no  further. 
 
 I  shall  now  make  some  improvement  of  what  I  have  said. 
 
 1.  Infer.  1.  Infer.  From  hence  we  may  infer,  that  many  professors  may  be,  and 
 doubtless  are  greatly  deceived  as  to  their  eternal  state  ;  a  man  may  be  taken  for  a  saiut 
 on  earth,  that  is  no  saint  in  heaven,  I  mean  in  God's  sight ;  be  may  strive  to  enter  into 
 heaven,  but  shall  not  be  able ;  people  may  be  forward  hearers,  and  zealous  professors,  and 
 yet  fall  short  of  God's  eternal  rest. 
 
 2.  Infer.  2.  That  it  is  not  an  easy  thing  to  be  saved,  the  "  way  is  narrow,  and  the 
 gate  straight,  that  leadeth  to  life,  and  few  there  be  that  find  it,"  Matt.  vii.  14.  Though 
 Christ  hath  opened  a  door  to  salvation,  and  made  the  way  easy  by  shedding  his  own  blood, 
 yet  sin  makes  it  very  hard  to  find ;  in  respect  of  sinners  themselves,  it  is  very  hard  and 
 difiicult  to  be  '■aved,  they  are  so  in  love  with  their  lusts,  and  with  the  carnal  things  of  this 
 world.  Kegeneration  is  a  very  naiTow  way,  to  believe  and  not  to  work  for  life,  is  a  para- 
 dos to  corrupt  mortals. 
 
 3.  Infer.  3.  This  being  so,  what  will  be  the  end  of  such  that  never  hear  the  word 
 at  all,  who  never  tread  one  step  in  the  way  of  a  visible  profession,  if  so  rffany  perish  that 
 go  so  far,  certainly  their  state  is  very  sad  who  never  made  any  beginning  in  religion? 
 if  professors  may  perish,  what  will  become  of  the  profane  ? 
 
 2.  Exhort.         The  second  use  shall  be  by  way  of  exhortation  to  try  ourselves. 
 
 1.  Do  not  slightly  pass  over  the  work  of  self-examination,  nor  take  up  with  a  bare  pro- 
 fession, or  with  an  empty  name. 
 
 2.  Do  you  see  a  stony  gi'ound  hearer  receive  the  word  with  joy  ?  what  will  become  of 
 thee,  that  takes  no  delight  in  hearing  of  it?  if  the  sermon  be  but  an  hour  long,  thou  art 
 weary,  and  tired  out?     0  !  doubtless,  thou  art  in  the  gall  of  bitterness. 
 
 3.  If  an  unsound  heart  may  find  some  sweetness  in  the  word,  what  wilt  thou  do,  that 
 finds  none,  that  cannot  relish  it  at  all,  that  never  tasted  of  the  good  word  of  God? 
 
SF.RM.   XXV.  J  THE   PAH  ABLE   OF   THE    SOWER   OPENED.  139 
 
 4.  If  such  that  attain  to  great  light  and  knnwleilge  of  the  things  of  God,  and  truths  of 
 the  gospel,  may  be  damned,  wliat  will  Income  of  ail  ignorant  people,  such  who  are  wiflinut 
 understanding;  "  Tliey  are  a  people  without  understanding,  therefore  he  that  made  tlicm 
 ■will  not  save  them;  and  he  that  formed  them  will  show  them  no  favour,"  Isa.  xxvii.  11. 
 
 5.  0  how  dangerous  a  thing  is  it  to  lay  a  false  foundation,  and  build  our  salvation  upon 
 it  ?  If  a  man  be  not  right  in  the  main,  if  he  build  not  upon  Jesus  Christ,  if  the  root  of  the 
 matter  be  not  in  him,  if  he  miss  in  the  fundamental  work,  if  he  be  without  true  grace  in 
 his  heart,  he  is  a  lost  man. 
 
 6.  Beware  your  hearts  deceive  you  not,  trust  not  your  own  hearts.  0  how  many  de- 
 ceits are  there !  because  many  see  tliey  have  gi'eat  gifts,  they  think  that  they  have  true 
 grace;  others,  because  they  are  reformed  persons,  they  think  they  are  converted  persmis. 
 
 7.  Know  God  will  try  you  at  one  time  or  another ;  "  Every  man's  work  shall  bo  tried 
 by  fire."  When  the  sun  was  up,  these  stony-ground  professors  withered  away ;  the  sun 
 of  persecution  may  rise  and  scorch  men  severely,  and  that  quickly  too. 
 
 8.  lloreover,  know  Satan  will  try  you,  he  will  come  with  his  sieve  to  sift  you ;  as  well 
 as  Christ  with  his  fan  to  fan  you. 
 
 However,  death  will  try  us  all,  and  if  deceived  when  death  comes,  down  to  hell  such 
 must  go. 
 
 No  man  can  receive  any  hurt  or  injury,  by  searching  his  own  heart  and  state ;  it  is  be 
 sure  a  had  sign  a  man  is  ready  to  break,  that  is  not  willing  to  cast  up  his  books,  or  least- 
 wise he  fears  things  are  bad,  so  it  is  a  bad  sign  thy  heart  and  state  is  naught,  if  thou  art 
 afraid  to  be  tried  ur  searched  thoroughly  ;  a  true  Christian  cries  with  David,  "  Search  me, 
 0  Lord,  and  know  my  heart,  try  me,  and  know  my  thoughts,  and  see  if  there  be  any  evil 
 way  in  me,"  Psal.  cxxxix.  :^3,  2-i. 
 
 Examine  thyself,  was  thy  heiu-t  ever  thoroughly  broken  ?  did  sin  ever  E^ani'°- 
 revive  by  the  force  and  strength  of  the  law,  and  thou  died  ?  didst  ever  cry  out  as  being 
 pricked  at  the  heart?  Is  there  no  secret  sin,  or  way  of  sin,  in  thy  soul  allowed  and  in- 
 dulged ?  Hast  thou  no  I>eliiah  lying  in  thy  bosom  ?  What  are  thy  ends  and  aims  ?  0 
 look  well  to  them ;  is  not  thy  end  in  thy  making  of  a  profession,  to  get  a  name?  is  it  not 
 self-interest,  self-profit,  or  ajiplause  ?  or  is  it  not  merely  to  get  heaven,  or  to  be  happy  ? 
 is  not  happiness  more  in  thy  eye  than  holiness  ?  O  then  fear,  examine  thyself  about  the 
 nature  of  thy  inward  joy  ;  duth  thy  joy  rise  from  that  sense  thou  hast  (if  God's  love,  and 
 light  of  his  countenance  ?  Is  it  in  the  word,  because  of  the  purity  of  it  ?  Is  it  holy  joy  ? 
 Is  it  in  God  and  Jesus  Christ  ?  "  We  rejoice  in  Christ  Jesus,  and  have  no  confidence  in 
 the  flesh,"  PhU.  iii.  3.  Kot  in  what  we  have  done,  or  in  what  is  wrought  in  us,  but  in 
 what  Christ  hath  done  for  us,  and  is  made  to  us.  Even  wisdom  and  righteousness,  sanc- 
 tification  and  redemption ;  is  God  himself,  Jesus  Christ  himself,  thy  joy,  and  cliiefest  delight? 
 Doth  thy  joy  continue  ?  the  joy  of  an  hypocrite  is  but  for  a  moment,  his  joy  soon  abates. 
 Canst  thou  rejoice  in  being  abased,  reproached,  and  persecuted  for  Christ's  sake  ?  joy  in 
 tribulation  ?  Eejoice  in  the  Lord  when  all  outward  comforts  fail  thee  ?  "  Although  the 
 fig-tree  shall  not  blossom,  neither  shall  fruit  be  in  the  vine  ;  the  labour  of  the  olive  shall 
 fail,  and  the  field  shall  yield  no  meat,  and  the  flock  shall  be  cut  off  from  the  fold,  and 
 there  shall  be  no  herd  in  the  stalls,"  Hab.  iii.  17.  "  Yet  will  1  rejoice  in  the  Lord,  I  will 
 jiiy  in  the  God  of  my  salvation,"  ver.  18.  Is  thy  heart  low  when  thy  condition  in  the 
 world  is  advanced  ?  Canst  thou  abase  thyself  before  God,  and  mourn  most  for  those  sins 
 before  God,  that  appear  least  before  men  ?  Dost  thuu  bring  forth  all  the  fruits  of  the 
 Spirit?  these  stony  ground  professors  bring  forth  but  the  blade,  or  stalk  of  external  duties, 
 not  the  graces  of  the  Spirit ;  not  faith,  love,  meekness,  humility,  long-sufi'ering,  temperance, 
 charity,  and  patience.  Doth  thy  fruit  remain  ?  Dost  thou  not  cease  bearing  fruit  in  times 
 of  drought  ?  if  so,  no  fear  of  the  goodness  of  thy  state. 
 
 1.  "  And  some  fell  upon  stony  places,  where  they  had  not  much  earth  ;  verses  5,  6. 
 
 "  And  forthwith  they  sprung  up  because  they  had  no  deepness  of  earth." 
 
 "  And  when  tiie  sun  was  up  they  were  scorched,  and  because  they  had  no  root,  they 
 withered." 
 
 We  shall  consider  the  cause  and  reason  of  the  withering  of  the  stony  ground  hearers 
 more  distinctly. 
 
 But  before  we^speak  of  that,  observe, 
 
 Iioct.  Persecution  and  tribulation  upon  the  account  of  the  cross,  is  compared  to  the  san's 
 scorching  beams,  or  the  burning  heat  and  influences  thereof,  when  the  sun  is  up. 
 
 By  the  sun  our  Saviour  shows,  is  meant  persecution  and  tribulation,  ver.  iJU,  21. 
 
140  THE   PARABLE   OF   THE   SOWEB   OPENED.  [dOOK   1. 
 
 ■\viiy  the  I.  The  siiii  when  it  is  risen  high,  towards  noon,  scorchclh  such  things 
 fntr  beam?'is  *'"^''  ^^''i^t  rootiug  iu  the  earth.  So  persecution  scorcheth  those  professors 
 imiaiit  perse-     that  waut  grace,  or  the  root  of  the  matter  in  them. 
 
 cution.  2_     The  sun  so  scorcheth  such  things  that  tliey  soon  liang  their  heads,  and 
 
 wither.  So  unsound  professors  do  soon  hang  down  tlieir  lieads,  and  wither  in  their  seem- 
 ing zeal  and  hohness,  as  soon  as  persecution  rises  higii. 
 
 3.  Though  the  sun  shines  never  so  hot  and  scorcliing,  yet  that  seed  and  tender  blade 
 that  is  well  rooted,  and  daily  watered,  grows  and  flourishes  the  more.  So  all  sincere 
 Christians,  though  persecution  may  be  never  so  hot,  they  being  well  rooted  in  Jesus  Christ, 
 and  watered  with  divine  showers  of  God's  Spirit,  do  grow  and  flourish  the  more  in  grace 
 and  heavenhnoss.  "  The  more  Israel  was  oppressed,  the  more  he  multiplied."  It  is  ob- 
 served that  the  saints  never  thrived,  and  grew  more,  than  iu  the  times  of  the  ten  hot  per- 
 secutions.    See  the  different  effects  persecution  hath  on  sincere  and  false  professors. 
 
 4.  The  hot  beams  of  the  sun  tends  to  tan  or  make  black  those  persons  that  are  much 
 under  the  influences  of  it ;  so  the  sun  takes  away  all  that  seeming  spiritual  beauty  that  was 
 in  unsound  professors.  Common  grace  is  like  an  artificial  beauty,  or  a  natural  beauty  im- 
 proved by  art,  but  when  the  sun  of  persecution  is  up,  and  scorcheth  them  sore,  this  beauty 
 vanisheth  away ;  and  they  seem  to  be  the  same  persons  they  were  before  they  made  any 
 profession  of  religion. 
 
 5.  The  sun  of  persecution  makes  sincere  Christians  black  also,  externally  in  the  sight 
 of  men.  Yet  they  are  then  comely  in  God's  sight.  "  I  am  black  but  comely,  because  the 
 sun  hath  looked  upon  me,"  Cant.  i.  5,  G.  Most  men  judge  of  blackness  and  comeliness  by 
 a  mere  sensual  eye.  Job  seemed  black  when  he  sat  upon  the  dunghill ;  and  thus  all  the 
 godly  in  the  sight  of  carnal  persons  (when  they  are  blackened  and  villiiied  by  their  cruel 
 persecutors)  seem  black. 
 
 6.  Many  find  some  shadowy  place  at  noon,  when  the  sun  shines  most  hot :  so  believers 
 find  a  shadowy  place  in  the  hottest  time  of  persecution.  "Tell  me,  0  thou  whom  my  soul 
 loveth,  where  thou  feedest,  and  where  thou  makest  thy  flock  to  rest  at  noon,"  &c..  Cant.  i. 
 7.  Jesus  Christ  refreshes  their  souls  in  such  times  by  his  blessed  presence,  promises,  and 
 ordinances ;  he  is  unto  them  "  as  a  shadow  of  a  great  rock  in  a  weary  land,"  Isa.  xxxii.  2. 
 Thus  we  see  the  sun  hath  quite  different  ett'ects  upon  some  things  it  shineth  hot  upon,  to 
 what  it  hath  on  other  things ;  and  those  different  effects  arise  from  the  nature  of  those 
 things  upon  which  it  shines  ;  and  so  likewise  hath  the  sun  of  persecution  different  effects 
 upon  professors  of  the  Gospel ;  for  such  who  are  sincere,  it  tentls  to  riuicken  them,  to  revive 
 them,  and  to  cause  such  to  take  the  deeper  root. 
 
 But  the  unsound  and  hypocritical  professor  is  soon  scorched  thereby,  and  withereth 
 away ;  but  the  cause  is  in  the  persons,  or  in  the  matter  on  which  this  metaphorical  sun 
 shineth ;  this  brings  me  to  the  next  thing  I  promised  to  speak  to,  viz.,  to  show  you  the 
 cause  of  the  withering  of  these  professors,  signified  by  the  stony  ground. 
 
 "  And  as  soon  as  it  spruug  up,  it  withereth  away,  because  it  lacked  moisture,"  Luke 
 viii.  C. 
 
 Doct.  Withering  is  the  fearful  fate  of  all  stony  ground  hearers.  I  shall  speak  to  this 
 withering  and  spiritual  barrenness. 
 
 1.  As  to  the  evil  or  badness  of  the  cause  that  produces  such  evil  eft'ects. 
 
 2.  As  to  the  evil  or  badness  of  the  efl'ects  produced  by  such  evil  causes. 
 
 First.     As  the  badness  of  the  evil  cause  or  causes  of  withering,  and  spiritual  barrenness. 
 ,         ] .     The  tirincipal  and  positive  cause  of  the  withering  of  these  professors 
 
 The  causes  of      ...  :•    i     •     i         , 
 
 spiritual  wi-    IS  the  stonyness  ot  their  hearts, 
 theriugs.  2.     Privative  cause. 
 
 1.  Want  of  moisture. 
 
 2.  Want  of  earth. 
 
 3.  ^\■ant  of  taking  root. 
 
 Before  I  proceed,  let  me  premise  one  or  two  things. 
 Tiiere  is    a         1.     That  there  is  a  partial  decay,  or  a  partial  withering. 
 pjirtKii  wjth-         There  is  some  degree  of  hardness  of  heart  also  attendmg  the  best  of  saints, 
 cay.°  but  I  am  to  speak  of  a  total  and  final  withering,  of  such  that  are  never  re^ 
 
 newed  again,  and  of  such  hardness  of  heart,  that  cleaves  only  to  unsound  and  unmortiiied 
 The  cause  of  professors.  And  now,  I  Siiy,  the  principal  and  positive  cause  of  this  total  and 
 final  wither-  Jjjj.jj  witheriui',  is  the  stonvness  or  hardness  of  these  men's  hearts,  like  as  this 
 cay.  seed  fell  upon  a  rock,  some  gi'ound,  though  very  stony,  or  full  of  stones,  (we 
 
 daily  see  by  experience)  brings  forth  fruit  to  perfection ;  but  if  seed  falls  upon  a  rock, 
 
SKRJr.    XXV.]  TllV.   PAn.VELK   OF   THE    SOWF.!'.    OPl-XED.  141 
 
 though  tliere  may  be  a  little  earth ;  yet  that  seed  never  brings  forth  fruit  to  the  harvest. 
 Now  these  men's  hearts  were  all  of  one  piece,  as  it  were ;  all  a  rock,  and  nothing  but  a 
 rock  ;  tiie  little  earth  that  was  found  there  (as  I  conceive)  was  nothing  but  natural  con- 
 science, somewhat  enlightened,  or  awakened  by  the  preaching  of  the  word,  all  the  other 
 faculties  remaia  imder  tlie  power  of  their  natural  hardness,  and  original  pravity.  I  say, 
 all  the  earth  that  seems  to  be  in  these  men's  hearts  (in  which  the  seed  seemed  to 
 take  some  small  root)  was  in  their  consciences  only  ;  their  understandings  being  not  savingly 
 enlightened,  nor  tiieir  wills  brought  over  to  receive  Christ ;  but  remained  rebellious,  and 
 their  affections  earthly  and  carnal,  no  eifectual  change  having  passed  upon  them. 
 
 2.  A  rock  will  i-esist  the  plough,  and  the  strokes  of  the  hammer  ;  so  the  stony  heart  is 
 not  pierced,  nor  is  it  proper  soil  for  the  seed  to  take  root  in.  "  Their  heart  is  as  the  nether 
 mill-stone,  or  like  the  leviathian,"  Job  xH.  15.  Now  this  is  the  evil  cause  of  that  barren- 
 ness, and  withering  that  is  in  these  men's  soids. 
 
 To  bring  forth  fruit  (you  have  heard)  the  ground  must  be  soft,  the  soil  must  A  rock  can- 
 be  mellow ;  but  how  can  a  stone  or  rock  bo  made  soft  ?  These  men  under  "orth  frult"^ 
 the  word,  or  under  the  means  of  softening,  become  more  hard ;  that  which 
 tends  to  soften  others,  hardens  tliese ;  in  them  is  not  only  a  natural,  but  also  an  acquired 
 hardness.  "  He  stretcheth  out  his  hand  against  God  ;  and  strengtheneth  himself  against 
 the  Almighty,"  .Tob  xv.  25.  "  Pharaoh  hardened  his  heart  before  the  Lord,  and  would  not 
 let  Israel  go,"  Exod.  v. 
 
 Let  me  give  you  the  characters  of  a  hard-hearted  person,  or  the  properties  of  a  stony  and 
 hard  heart. 
 
 1.  When  a  sinner  sits  under  the  powerful  preaching  of  the  word,  or  under  Sipns  of  a 
 a  ministry,  where  the  nature  of  sin  and  the  law,  in  its  killing  and  condemning  '^'  ueart. 
 power  is  opened,  and  the  woful  state  of  all  men  by  nature,  is  clearly  evinced  ;  and  yet  the 
 man  is  not  stirred,  nor  in  the  least  measure  awakened,  but  concludes  all  is  weU  with. him ; 
 this  shows  his  heart  is  hard,  it  is  a  rock. 
 
 2.  When  a  minister  openeth  the  infinite  love  of  God  to  imdone  sinners,  in  The  Iotc  of 
 the  gift  of  Christ,  as  also  the  nature  of  Christ's  sufferings  in  his  name,  in  his  not'a'rMky 
 body,  and  in  his  soul,  which  may  be  enough  (as  some  think,  to  break  a  heart     heart. 
 
 of  stone)  yet  this  and  that  man  regards  it  not,  he  melts  not,  mourns  not,  or  thinks  not  of 
 the  evil  of  his  sins,  which  thus  exposed  the  Son  of  God  to  bear  divine  wrath,  and  the  pangs 
 of  hell  for  sinners. 
 
 3.  It  is  a  sign  of  a  hard  and  rocky  heart,  in  those  who  sitting  under  such  a  sermon  or 
 ministry,  where  many  are  broken  into  pieces ;  but  the  word  toucheih  them  not,  they  are 
 not  wrought  upon,  though  the  hammer  of  the  word  is  lifted  up,  and  blow  after  blow  laid  on, 
 but  no  impression  is  made  on  their  hearts.  This  shows  that  then-  hearts  are  as  a  rock.  "  Is 
 not  ray  word  like  fire,  and  as  a  hammer  that  breaks  the  rock  in  pieces  ?"  Jer.  xxii.  29.  It 
 appears  some  rocky  hearts  are  broken  by  the  hammer  of  the  word,  but  others  are  so  har- 
 dened they  are  not  broken  thereby. 
 
 4.  When  all  that  impression  which  the  preaching  of  tlie  word  doth  make  on  a  man's 
 heart  is  chiefly  on  his  conscience,  that  may  jield  a  little,  and  give  way,  and  the  aft'ections 
 be  stirred  somewhat  up,  but  the  will  of  the  person  remains  obstinate  and  rebellious  as  ever. 
 This  is  a  sign  of  a  stony-hearted  professor ;  many  of  the  Jews  that  heard  onr  Saviour,  were 
 touched  in  their  consciences,  or  much  convinced  under  his  preaching,  and  seemed  to  have 
 some  love  and  affections  to  him,  insomuch  that  it  is  said,  they  believed  on  him.  "  But  Jesus 
 did  not  commit  himself  unto  them,"  John  ii.  24.  Because  he  knew  their  hearts  remained 
 carnal  and  hard  still,  and  therefore  he  told  them,  "  They  were  the  servants  of  sin,  and  of 
 their  father  the  devil,"  John  viii.  34,  44. 
 
 5.  When  men,  though  they  hear  of  the  nature  of  God's  justice  and  holiness,  as  it  is 
 displayed  both  in  tlie  law  and  Gospel ;  yet  presumptuously  rely  upon  his  mercy,  and  remaia 
 without  dread  or  fear  of  the  wrath  and  majesty  of  God ;  these  men's  hearts  are  not  only 
 hard,  but  they  persist  to  harden  themselves  against  God  more  and  more. 
 
 6.  When  a  person  sees  the  patience  of  God  in  his  delaying  of  his  judgments.  The  goodness 
 and  it  makes  him  rather  worse  ;  because  God  is  slow  to  wrath,  lie  is  swift  to  2f  uod  ha"d° 
 sin  ;  if  the  execution  of  judgment  are  not  at  the  heels  of  sin,  they  conclude  enssomesin- 
 there  is  no  danger.  It  is  with  them  as  Solomon  observes,  "  Because  sentence  '^"^' 
 against  an  evil  work  is  not  executed  speedily,  therefore  the  hearts  of  the  sons  of  men  are 
 fully  set  in  them  to  do  e\-il,"  Eccl.  viii.  11. 
 
 7.  When  a  man  hath  been  often  reproved  for  this  and  that  sin,  and  yet  he  hardeneth 
 his  neck ;  it  is  not  the  preaching  and  lamentations  of  ministers,  nor  their  tears,  nor  the  tears 
 
142  THE  PARABLE  OF  THK  SOWER  OPENED.  [booK  I. 
 
 of  their  godly  parents,  or  other  relationa,  that  will  melt  them,  or  work  upon  tliem  ;  this  is 
 a  sign  their  hearts  are  hard. 
 
 8.  When  all  the  eifects,  the  word  and  Spirit  of  God  hath  upon  a  man,  is 
 A  professor  only  to  change  his  course,  or  causeth  liira  to  leave  only  the  gross  acts  of  sin, 
 stonr  heart*  '^^  '^  reform  liis  life,  and  so  to  take  upon  liim  the  profession  of  religion,  hut 
 ed  hearer.  never  changed  his  heart,  or  infused  new  habits  therein,  but  tliat  he  still  re- 
 mains unregenerate,  harbouring  tliis  and  that  lust  m  his  bosom,  it  is  a  sign  he 
 is  a  stony-hearted  professor. 
 
 9.  When  a  person,  though  a  professor,  is  told  of  his  pride,  passion,  covetousness,  or 
 worldly  mindedness,  or  of  the  neglect  of  his  duty  to  God,  or  to  the  poor  saints  ;  he  shall 
 fly  in  the  face  of  the  reprover,  and  may  be  reflect  on  him,  and  become  his  enemy  ;  it  is  a 
 sad  sign  he  is  one  of  the  stony  ground  professors ;  you  know  if  you  sometimes  strike  at  a 
 stone  it  will  rebound,  and  perhaps  fly  in  your  face,  and  wound  you  ;  even  just  thus  do  these 
 persons  oft-times  blemish,  or  wound  a  faithful  minister,  or  friend,  that  reproves  them  : 
 Whereas  a  true  Christian  takes  reproof  kindly  ;  "  Let  the  righteous  smite  me,  it  shall  be 
 a  kindness  ;  and  let  him  reprove  me,  it  shall  be  an  excellent  oil,  which  shall  not  break  my 
 head  ;  for  yet  my  prayer  also  shall  be  in  their  calamities,"  Psal.  csli.  5.  He  that  is  sin- 
 cere is  far  from  being  otfended  with  him  that  in  love  reproveth  him  ;  he  will  rather  bless 
 God  for  the  faithfulness,  and  kindness  of  his  friend,  he  will  the  more  pray  for  such  iu 
 their  trouble  and  afflictions,  and  not  insult  over  them  that  pity  and  pray  for  them. 
 
 10.  When  a  man's  conscience  shall  often  reprove  him  fur  evils  he  lives  in,  or  for 
 neglect  of  duties,  anil  yet  he  turn  a  deaf  ear  to  the  checks  and  rebukes  thereof,  and  will 
 not  lay  his  sin  to  heart,  and  return  to  God,  but  stifles  those  motions  of  his  conscience  ; 
 this  is  another  sign  of  one  of  those  stony  ground  professors . 
 
 Now  this  is  the  direct  cause  of  barrenness  and  withering :  it  is,  I  say,  the  direct,  the 
 The  priva-       inward,  and  positive  cause  thereof 
 
 tiye  cause  of        I  shall  now  proceed  to  the  inward  privative  cause,  as  they  are  laid  down 
 wi   enng.        ^^  j^^j,j^  ^.j^^  Evangelist,  viz.,  want  of  moistness,  earth,  and  _root,  or  rooting. 
 
 Now  all  these  proceed  from  the  former  cause,  viz.,  the  harduess  of  their  hearts,  for  tl]e 
 Taylor  heart  being  hard  and  stony  underneath  (as  a  worthy  divine  observeth)  affords 
 
 neither  earth,  or  rooting,  or  moisture  to  the  seed. 
 
 The  words  do  not  ultimate  as  if  there  was  no  earth,  or  nothing  in  then-  hearts  for  the 
 seed  to  fasten  upon,  hut  there  was  no  depth  of  earth,  or  but  a  slight  rooting  in  the  con- 
 science, and  aft'ections  only,  no  depth  of  judgment,  small  understanding,  nor  any  rooting 
 in  the  will,  eXi^xe  ■ttoMui,  as  Mark  notes,  not  much  earth. 
 
 For  want  of  earth,  by  which  I  understand  the  want  of  saving  knowledge,  or  an  enlight- 
 ened judgment,  and  a  true  understanding ;  the  word  rather  was  received  into  their  heads, 
 than  into  thek  hearts :  some  slight  convictions,  and  some  sudden  flashes  of  joy,  from  the 
 seeming  heat  of  their  affections  they  might  have,  or  such  may  have  ;  but  they  take  up 
 with  a  general  notional  knowledge  of  divine  truths,  they  taste  the  good  word  of  God, 
 Heb.  vi.  5,  but  do  not  feed  upon  it,  nor  thoroughly  digest  it ;  tliey  taste  some  sweetness  in 
 the  word,  but  receive  not  strengthening  and  soul-saving  nourishment  by  it :  all  the  fruit 
 that  they  bring  forth,  are  but  the  effects  of  natural  conscience,  or  work  of  common  grace. 
 They  never  digged  deep  enough  in  their  own  hearts  and  state  by  nature,  nor  tried  and  ex- 
 amined themselves,  nor  did  they  dig  deep  into  the  truths  and  mysteries  of  the  gospel,  to 
 make  by  saving  faith  an  application  of  Christ's  merits  unto  their  own  souls ;  and  from 
 hence  in  a  short  time  they  wither  away,  like  as  seed  doth  that  is  sown  upon  the  top  of  a 
 rock. 
 
 "  They  had  not  root  in  themselves,"  Matt.  xiil.  6,  not  the  root  of  the  matter  in  them, 
 viz.,  no  saving  faith,  no  true  love  to  Christ,  nor  any  other  special  grace  of  the  Spirit ; 
 faith  cannot  take  root  in  these,  because  tliere  is  no  ground  in  the  will  and  understanding 
 for  it ;  grace  hath  its  chief  rooting  in  these  noble  faculties,  so  that  ignorance  is  a  cause  of 
 their  barrenness  and  withering :  ignorance  of  themselves,  I  mean  of  their  own  woful  con- 
 dition, ignorance  of  God's  holy  nature  and  blessed  law :  ignorance  of  Christ ;  they  never 
 had  a  true  sph-itual  knowledge  of  the  Lord  Jesus,  he  was  never  received  by  faith  into  their 
 hearts ;  see  how  Paul  prayeth  for  the  saints,  "  That  Christ  may  dwell  in  their  hearts  by 
 faith  ;  that  ye  being  rooted  and  grounded  in  love,"  &c.  And  to  know  the  love  of  Christ, 
 which  passeth  knowledge,  that  ye  might  be  filled  with  all  the  fulness  of  God,"  Eph.  iii. 
 17.     Lut  in  these  men  there  is  no  rooting,  no  ground  for  faith,  and  love,  to  take  root  in. 
 
 So  that  it  also  appeareth,  that  unbelief  is  a  grand  cause  of  their  withering ;  what  worlf 
 soever  passeth  upon  a  man,  if  he  does  not  truly  behove  in  Christ,  or  hath  not  the  work  of 
 
SERM.    XXV.]  THE    PARABLE    OF    TUB    SOWER    OPKNKD.  1-13 
 
 faith  witli  power  passetli  on  liiin,  the  seed  of  tlie  word  can  have  no  rooting  in  such  a  one, 
 and  though  he  may  seem  a  lively  Cliristian,  and  zealous  for  the  external  parts  of  religion 
 for  awhile,  and  many  may  think  there  is  some  greenness  on  his  branches,  yet  he  will 
 wither  in  an  hour  of  temptation,  or  tribulation,  and  fall  away :  they  have,  it  is  true,  some 
 kind  of  faith  ;  it  is  said  they  believed,  but  their  faith  was  but  a  temporary  faith,  they  did 
 not  believe  to  the  saving  of  the  soul,  as  the  apostle  speaks,  Heb.  x.  39 ;  they  had  the  foith 
 of  credence,  a  historical,  or  dogmatical  faith,  but  the  faith  of  God's  elect  they  had  not, 
 for  that  never  fails  in  the  seed,  or  habit  of  it ;  I  have  prayed  for  thee,  that  tliy  faith  fail 
 not.  It  is  only,  brethren,  the  fruit  of  such  a  faith  that  is  not  saving  these  men  have,  and 
 all  the  fruit  they  bring  forth,  is  but  the  external  duties  of  obedience,  and  their  care  is  more 
 for  the  blade  and  stalk,  than  for  the  root  that  should  bear  it ;  their  unsettled  faith  risetli 
 from  an  unconstant  and  wavering  principle,  and  not  from  a  sound  inward  apprehension  of 
 Christ ;  and  as  is  the  cause,  such  is  the  effects;  (i.e.,)  they  are  as  changeable  as  their  faith, 
 and  every  wind  of  doctrine,  and  waving,  and  wheeling  of  times  of  providence,  carry  them 
 about,  and  they  come  to  nothing. 
 
 "  It  withered,  because  it  lacked  moisture,"  Luke  viii.  6. 
 
 (1.)  By  moisture  I  understand  the  Spirit  of  God  is  meant.  The  Holy  ^.^Jn'jf  j^e 
 Spirit  is  compared  to  water  often  in  the  Scripture,  and  it  is  the  Spirit  that  lackof  mois- 
 causeth  that  moisture,  softness,  and  tenderness  of  our  hearts  ;  and  evident  it  ^'"^' 
 is,  as  without  rain  or  moisture  no  seed  will  grow  and  bring  forth  fruit  to  perfection,  so 
 without  the  Spirit  of  Christ  the  word  will  be  barren,  and  such  that  hear  it  will  bring  forth 
 no  fruit  unto  eternal  life.  So  that  the  evil  cause  of  these  men's  withering,  is  for  want  of 
 the  Spirit,  and  the  effects  of  it,  viz.,  the  moisturing,  softening,  and  fructifying  influences 
 thereof.  Brethren,  pray  remember  that  as  the  seed  which  is  sown  in  the  earth  takes 
 root,  grows,  and  brings  forth  fruit  by  the  continual  showers  that  fall  upon  it ;  even  So  the 
 seed  or  word  of  God  is  rooted,  grows,  and  brings  forth  spiritual  fruit,  by  the  acts  and  in- 
 fluences of  the  Spirit ;  "  without  me  ye  can  do  nothing,"  John  xv.  5 ;  that  is,  without 
 union  with  Christ,  and  a  continual  supply  of  the  Spirit  from  Christ,  no  soul  can  bring 
 forth  fruit. 
 
 2.  By  moisture  may  also  be  meant,  that  special  effect  of  the  Holy  Spirit  upon  the  soul, 
 viz.,  compunction,  there  is  not  the  moisture  of  godly  sorrow  for  sin  in  these  Mr.  Tho. 
 professors,  they  want  effectual  mortification,  tliey  never  (as  some  of  the  Taylor, 
 saints  have)  "  watered  their  couch  with  tears,"  Psal.  vi.  6  ;  these  waters,  these  tears  of 
 true  repentance,  they  are  utter  strangers  unto  ;  the  hardness  of  their  hearts  hi)ider  the 
 descent  of  water  from  above,  as  to  its  abiding  upon  them  :  and  also  the  ascent  of  water 
 from  below ;  it  is  too  great  pain  for  them  to  afflict  their  souls,  their  tears  were  soon  dried 
 up,  and  the  rain  that  falls  from  heaven  perhaps  for  a  while  might  lie  on  their  spirits,  but 
 it  was  just  as  the  rain  that  falls  on  a  rock  ;  there  may  be  some  moisture,  and  the  small 
 earth  that  is  thereon,  makes  it  take  it  in,  but  when  the  sun  is  up,  it  is  dried  away :  so 
 the  common  influences  of  the  Spirit  may  be  in  these  men,  and  natural  conscience  for 
 awhile  receives  it,  and  there  seems  to  spring  up  the  green  blade  of  external  holiness  and 
 obedience  ;  but  when  the  sun  of  temptation  and  tribulation  is  up,  they  wither  away. 
 
 Thus  I  have  showed  you  the  badness  of  the  cause  that  produceth  such  evil  effects  ;  viz. 
 
 1.  Hardness  of  heart. 
 
 2.  The  want  of  deepness  of  earth ;  viz.,  the  want  of  saving  knowledge,  a  good  judg- 
 ment, or  a  right  understanding,  much  ignorance  abiding  in  them. 
 
 3.  Want  of  rooting,  viz.,  the  want  of  faith,  union  with  Christ,  and  love  to  him. 
 
 4.  The  want  of  the  Spirit,  from  whence  all  spiritual  moisture  flows,  or  all  saving  graces. 
 Secondly,  I  shall  now  show  you  the  badness  of  those  eti'ects  that  proceed  from  such 
 
 evil  causes. 
 
 1.  Barrenness ;  this  is  the  ^uit  of  the  curse,  and,  as  1  hinted,  it  denotes  that  these 
 men  are  still  under  the  curse  of  the  law ;  there  can  be  no  true  fruit  to  God  without  union 
 with  Christ ;  we  are  said  to  be  "  married  to  him  that  God  hath  raised  from  the  dead, 
 that  we  might  bring  forth  fi-uit  to  God,"  Kom.  vii.  4 ;  but  these  men  were  never  married 
 to  Jesus  Christ,  they  not  savingly  believing  in  him,  nor  partaking  of  his  Spirit. 
 
 2.  Another  evil  eft'ect  that  attend  these  professors,  is  earthliness,  or     Earthly 
 worldly-mindednoss,  their  hearts  being  not  changed,  they  still  mind  earthly     an  effect  of  a 
 things  ;  as  they  cannot  bring  forth  the  fruits  of  the  Spirit,  because  not  made     w'tijering. 
 spiritual,  so  they  bring  forth  the  fruits  of  the  flesh,  being  carnal  and  unrcgencrate;  and 
 no  doubt  but  it  is  partly  this  sort  of  professors  that  expose  the  name  of  God,  and  religion 
 to  reproach,  and  make  so  much  trouble  in  churches. 
 
144  THE   PARABLE   OF   THE   SOWEE  OPKNED.  TbOOK   I. 
 
 Lukewarm-  ^'  Lukewarmiiess  in  religious  duties,  or  that  great  neglect  and  remissness 
 
 ncs's  an  effect  in  the  performance  of  them,  is  also  the  eft'ect  of  the  badness  of  these  men's 
 of  witherju.:;.  jjejjyts  ;  what  liveliness  of  spirit  can  be  expected  from  such  who  are  dead,  or 
 ■without  a  principle  of  spiritual  life  ?  they  discharge  all  religious  duties  by  the  help  of  na- 
 tural conscience,  or  by  the  power  of  the  common  gifts  of  the  Spirit,  and  not  by  the  grace 
 and  special  influences  of  the  Spirit. 
 
 Pride  ano-  "i-  Pride,  conceitedness,  or  liaughtiness  of  heart,  is  likewise  the  effects  of 
 
 ther effect.  this  evil  cause,  or  causes;  viz.,  it  flows  from  hardness  of  their  hearts,  their 
 want  of  grace,  of  faith,  aud  the  indwelling  of  the  Spirit  of  Jesus  Christ ;  a  tender  heart 
 is  an  humble  heart ;  faith  causes  a  man  to  think  soberly  of  himself,  or  shows  him  his 
 own  emptiness  and  poverty,  and  that  nothingness  that  is  in  himself. 
 
 But  unbelief  is  attended  with  pride,  and  vain  glory,  and  haughtiness  of  heart ;  no  doubt 
 but  many  in  the  Church  of  the  Laodieeans  were  but  stony  ground  professors,  and  how 
 rich,  full,  and  proud  were  they !  0  how  conceited,  and  confident  of  their  good  estate  ! 
 "  Because  thou  sayest,  I  am  rich,  and  increased  with  goods,  and  have  need  of  nothing," 
 Eev.  iii.  17. 
 
 uncharita-  5.  Another  bad  effect  that  is  produced  by  these  evil  causes,  is  that  great 
 
 effect  of  *"  uncharitableness  and  envy  which  are  in  this  sort  of  professors ;  they  being 
 withering.  barren  of  grace,  and  so  wanting  particularly  that  precious  grace  of  love,  are 
 filled  with  prejudice  and  enmity  against  such  that  are  far  better  than  themselves.  It  is,  be- 
 loved, the  character  of  an  hypocrite,  to  spy  the  mote  that  is  in  his  brother's  eye,  but  sees 
 not  the  beam  that  is  in  his  own  eye,"  Matt.  vii.  3,  4 ;  they  will  mark  every  slip,  or  every 
 blemish  of  others,  and  represent  them  as  in  a  magnifying  glass,  but  cannot  endure  to  be  told  of 
 their  own  faults ;  such  that  are  frequently  abroad,  and  seldom  at  home,  may  be  suspected  to 
 be  stony- ground  professors;  had  they  not  hard  hearts,  they  could  not  grieve  the  souls  of 
 their  poor  brethren,  and  afflict  and  trouble  those  churches,  where  they,  are  members,  as 
 sometimes  they  do ;  if  they  cannot  have  their  will,  or  what  they  would  have  done,  woe  to 
 them  that  oppose  them  ;  for  they  will  endeavour  to  render  them  odious  to  all,  or  cast  dirt 
 enough,  besure,  thinking  some  perhaps  may  stick ;  "  "Wrath  is  cruel,  and  anger  outrageous, 
 but  who  can  stand  before  envy  ?"  Prov.  xxvii.  4.  Uncharitableness  and  envy  is  worse 
 than  wrath  or  anger,  because  sudden  wrath  or  anger  may  soon  be  gone,  but  envy  is  more 
 lasting ;  wrath  or  anger  also  may  be  caused  by  some  great  provocation,  or  injury  done  to 
 a  person  ;  but  envy  and  an  uncharitable  and  censorious  spirit  may  not  rise  from  any  such 
 cause,  but  ratber  from  the  pride  of  the  person's  own  heart,  and  that  malignity  of  his  mind, 
 being  grieved  for  another  man's  happiness,  or  that  honour  and  respect  others  may  have 
 above  himself.  Envy  is  also  more  deeply  rooted  in  the  heart,  and  implacable  ;  whereas 
 the  other  passions  are  soon  allayed,  iloreover,  this  vice  has  more  hurtful  and  mischievous 
 eft'ects ;  such  care  not  if  they  ruin  the  person  they  malign  and  envy.  It  may  .be  a  question, 
 whether  envy  is  consistent  with  grace,  or  a  gracious  heart,  or  not  ? 
 
 6.  Contention  is  another  evil  effect  of  these  bad  causes,  and  the  immediate 
 
 Contention  f,.„jt;  gf  envv  and  malignity.  What  contention  do  some  professors  make  in 
 anotlier  ef-         ,    .      „      ,,.-'  .,       ^      •'       ,    .  ,  ,  ,  ,  ,  ^  ,  , 
 
 feot.  their  families,  and  amongst  their  neighbours,  and  between  one  member  and 
 
 another  ?  nay,  what  strife  and  contention  in  churches,  which  is  worst  of  aU,  do  they  too 
 often  make  ?  A  sower  of  discord  among  brethren,  is  one  that  the  Lord  hates  ;  he  hates 
 both  the  sower,  and  the  seed  he  sows. 
 
 Strife  aud  contention  sometimes  ariseth  from  pride  and  a  Diotrepheous  spirit,  occasioned 
 by  such  that  love  to  have  the  pre-eminence  amongst  churches,  saith  John,  speaking  of 
 that  evil  person,  "  I  will  remember  liis  deeds  which  he  doth,  prating  against  us  with  mali- 
 cious words,"  3  John  x.  This  hath  of  late  times  too  much  appeared  in  some  persons, 
 which  gives  just  cause  to  fear  they  are  but  stony-ground  professors. 
 Schism  and  7.  Sedition,  schism,  and  divisions  in  churches,  is  also  the  evil  effects  that 
 
 anotlier  ef  Aows  from  these  stony-ground  professors,  tearing  and  rending  congregations 
 feet,  to  pieces,  to  gratify  their  own  lusts  and  horrid  pride ;  were  not  these  men 
 
 void  of  the  true  grace,  or  not  hard-hearted  persons,  could  they  act  so  much  like  the  devil 
 as  they  do  ?  Sure  they  would  rather  let  their  own  names  and  reputation  suffer,  than  dis- 
 turb, divide,  and  break  to  pieces  the  church,  or  churches  of  Jesus  Clirist ;  I  know  a  gi-a- 
 cious  man  may  be  overcome  wdth  grand  and  grievous  temptations,  but  it  may  be  feared 
 most  of  this  sort  are  ill  persons.  For  this  fruit  is  too  much  like  that  which  stony-ground, 
 or  a  rock  beareth,  viz.,  briars  and  thorns ;  you  may  perhaps  see  thorns  and  briars  grow 
 on  a  rock ;  so  nothing  seems  more  like  to  thorns  and  briars  than  contention,  sedition,  and 
 divisions.  0  these  are  grievous  pricldng  and  piercing  thorns,  wounding  all  gracious  aud 
 tender-hearted  Christians,  and  making  whole  churches  to  bleed. 
 
EEUM.  XXVI.]  TITE   PARABLE   OF    Xnv.   SOWI'R    OPFNED.  1  IT) 
 
 8.  Inconstancy,  unsettledness  of  mind,  or  wavcringiiess  of  heart,  is  likewise  inconstnnry 
 the  effects  of  a  stony  heart ;  they  being  not  well  rnot«d  in  the  truth,  or  not  anotiier  cf 
 receiving  the  truth  in  the  love  of  it,  are  often  left  to  delusions;  "  And  are  ''■°'' 
 carried  away  by  every  wind  of  doctrine  by  the  sleigiit  of  men,  and  cunning  craftiness, 
 whereby  they  lie  in  wait  to  deceive,"  Eph.  iv.  14.  That  tree,  or  plant,  that  is  not  well 
 rooted,  is  soon  shaken  down,  or  rooted  up.  What  is  the  cause,  think  you,  that  Quakerism 
 bath  carried  away  so  many  professors  ?  Alas,  you  may  soon  come  to  a  solution  iu  the 
 case,  they  generally  may  be  such,  and  I  am  persuaded  are,  that  never  had  the  root  of  the 
 matter  in  them,  they  were  not  men  well  rooted  in  Christ,  had  no  true  faith  in,  nor  love  to 
 Christ,  nor  were  they  men  of  a  good,  solid  and  settled  judgment,  but  rather  led  by  af- 
 fections, and  something  they  call  heat  and  warmth  of  heart,  as  if  that  was  the  way  to 
 judge  who  were  in  the  right  way,  and  who  in  the  wrong :  how  easy  is  it  for  Satan  to 
 transform  himself  into  an  angel  of  Ught,  and  fill  deluded  souls  with  false  joy,  and  pretended 
 raptui'es !  A  comet,  or  false  star,  may  make  a  great  blaze,  and  give  more  light  than  a 
 true  natural  star  may. 
 
 9.  Decay  of  love  to  God,  to  Christ,  to  religion,  and  to  the  truth  of  God, 
 
 and  people  of  God,  is  another  effect  produced  by  these  evil  causes.  Love  Decay  of 
 may  decay,  it  is  true,  in  sincere  Christians,  but  those  decays  are  but  partial,  and  effect  of 
 but  in  this  sort  it  is  total.  0  how  soon  is  their  zeal  for  God,  and  love  to  God  w"i>i"ng8. 
 and  his  tnith  and  people,  quite  gone,  the  interest  of  Christ  may  stand  or  fall,  sink  or  swim 
 for  tliem,  they  care  not ;  their  hard  and  stony  hearts  will  not  be  moved,  by  all  the  argu- 
 ments poor  ministers  may  use,  they  will  not  stretch  out  their  hand  to  preserve  it ;  they 
 will  not  part  with  their  money,  though  ministers  want  necessaries,  and  the  poor  starve  ; 
 sm-e  this  must  needs  be  the  fruits,  and  effects  of  an  hard  and  rocky  heart ;  the  tears  of 
 ministers,  nor  cries  of  the  church,  and  of  the  poor  saints,  will  not  melt  them,  nor  move 
 them  to  love  and  pity.  They  are  like  Ephraim,  their  "  Goodness  is  as  the  morning  cloud, 
 and  as  the  early  dew  it  goeth  away,"  Hos.  vi.  4.  Their  zeal  for  God,  his  name,  honour, 
 worship,  and  interest,  and  seeming  piety,  is  soon  gone  ;  it  is  not  the  zeal  of  God's  house, 
 but  for  their  own  house,  which  eateth  them  up. 
 
 10.  Moreover,  that  fearful  neglect  of  the  worship  of  God,  in  attendance     Fearful  ne- 
 upon  his  public  ordinances,  is  an  effect  of  these  evil  causes.     Brethren,  as     Kieciof 
 they  neglect,  or  are  remiss  in  private  duties,  a  small  matter  will  keep  them     ship  ^another 
 from  hearing  the  word,  and  the  holy  table  of  the  Lord ;  thus  their  blade  and    effect- 
 leaves  wither,  they  cannot  keep  up  an  honourable  profession  of  religion  ;  as 
 
 they  have  not  true  faith,  so  they  hold  not  fast  a  profession  of  faith,  it  is  no  marvel  they 
 bear  not  fruit,  when  their  very  kaves  are  withered.  The  blessed  man  the  Psalmist  says, 
 "  His  leaf  shall  not  wither,"  Psal.  i.  3;  he  shall  be  green  and  flourishing  in  his  profession, 
 and  fruitful  ui  his  conversation. 
 
 11.  Backbiting,  whispering,  and  a  detracting  tongue  is  also  another  effect,  that  attends 
 these  evil  causes  in  tliese  men.  It  is  no  wonder  they  will  reproach  their  brethren,  when 
 their  hard  hearts  stick  not  at  a  worse  evil ;  viz.,  to  expose  tlie  holy  name  of  God  to  con- 
 tempt, by  their  pride,  carnality,  covetousness,  and  earthly-mindeduess,  and  other  evils, 
 they  are  found  guilty  of.  All  these  things  are  the  fruit,  the  sad  fruit  of  a  stony  and  hard- 
 hearted professor  ;  "  He  that  baekbiteth  with  his  tongue,  and  taketh  up  a  reproach  against 
 his  neighbour,  shall  not  ascend  God's  holy  hill,"  Psal.  xv.  3.  ■^fefec?' 
 
 12.  Apostacy  is  also  another  sad  effect:  brethren,  none  of  the  stony  ground     of  decay  or 
 hearers,  but  they  either  die  in  hj'pocrisy,  or  perish  by  apostacy.  Sigli      " 
 
 1.  Their  apostacy  at  first  may  be  but  partial,  but  it  doth  not  always  so  end ;  this  apos- 
 tacy in  them,  ariseth  for  the  want  of  miion  with  Christ,  or  not  having  a  vital  principle  in 
 them ;  and  it  may  be  considered  under  four  general  heads. 
 
 1.  In  judgment 
 
 2.  In  affection. 
 
 3.  In  practice. 
 
 4.  In  respect  of  means. 
 
 1.  Many  of  them  decline,  or  let  go  the  true  orthodox  faith,  as  to  some  of    Apostacy. 
 the  main   fundamental  principles  thereof ;  and  either  sucking  in  Socinian  er-     ment.''" 
 rors,  or  Baxterian  errors,  or  some  as  bad  as  they  ;  being  sadly  corrupted  in, 
 and  about  the  doctrine  of  justification  ;  some  of  them,  as  at  this  day,  assert,  that  unbe- 
 lievers and  vile  ungodly  sinners,  may  be  actually  justified,  and  in  a  good  estate.     Others 
 make  faith  and  obedience  a  part  of  the  matter  of  our  justification ;  this  I  call  a  partial 
 apostacy,  in  respect  of  judgment,  though  it  may  extend  to  more  principles  than  these  I 
 here  mention. 
 
146  THE   I'AEABLE   OF   THE    SOWEE    OPENED.  [eOOK  I. 
 
 2  In  affcc-         -■  Tbey  fall  from  their  first  love  ;  I  mean  that  seemuig  love  wliich  they 
 t'on-  jiretendeil  to  have  at  first.     They  appearing  once  fervent  in  spirit,  and  most 
 
 devout  in  maintaining  of  religion,  but  afterwards  cool  and  become  indift'erent. 
 
 3  Aposiacy         3.  They  grow  careless  and  carnal,  and  walk  like  other  men,  conforming  to 
 in  pnictice.       {],g  ],^gg  jimj  odious  fashious  and  customs  of  the  world,  and  are  light  and  wan- 
 ton in  their  words  and  gestures ;  tUey  seemed  once  to  be  like  the  Galatians, 
 
 (j.  e.)  could  pull  out  their  eyes  for  their  ministers,  or  thought  nothing  too  much  to  part 
 with  whicli  they  wanted  or  stood  m  need  of;  but  now  it  is  quite  otherwise,  they  draw  oft', 
 and  may  be  stick  not  to  violate,  and  break  their  own  covenant  with  the  church  and  minis- 
 ters thereof 
 
 4.  Moreover,  as  to  the  use  of  that  means  God  hath  left  for  the  preservation 
 nseofmeans.  of  the  soul  in  life  and  liveliness  ;  that  there  may  be  greenness  on  our  branches, 
 and  no  withering  ;  they  fall  ofl;  and  forsake  the  assembling  of  themselves  with 
 that  church  with  which  they  solemnly  covenanted  to  walk,  and  to  attend  upon  the  ordi- 
 nances and  ministry  therein,  Heb.  x.  25  ;  may  be,  formerly,  the  word  seemed  sweet  to  them, 
 but  now  i)erhai)s  it  is  like  dry  bread  to  them,  or  light  manna ;  they  forsooth  cannot  profit 
 by  that  ministry,  under  which  they  pretended  they  received  their  new  birth. 
 
 Others  may  be  formerly  prayed  much  or  very  often,  and  read  the  word  of  God,  and 
 with  some  seeming  fervour  of  spuit  discharged  those  duties ;  but  may  bo  now  ]iray  but 
 little,  or  very  seldom,  and  that  with  a  cool  and  flat  spirit ;  their  hand  grows  heavy,  that 
 (as  one  observes  as  in  i\Ioses'  case)  Aaron  and  Hur  have  much  ado  to  support  them  ;  may 
 be  some  of  their  families  were  once  praying  families,  but  now  prayerless  faniihes.  And  so 
 by  degi-ees  they  decay  until  they  become  nothuig,  but  cleave  wholly  to  the  world,  and 
 perish  in  apostacy.    But  no  more  at  this  time. 
 
 SERMON    XXVI. 
 
 Bvt  he  (hat  rccciveth  Ihe  seed  into  stony  places,  &c.,  Matt.  xiii.  20,  21.    Tliey  on  the  rock,  &.C., 
 Luke  viii.  13. 
 
 DocT.  Withering  is  the  fearful  fate  of  the  stony-ground  professors.     They  all  fall  away 
 from  that  grace  and  holiness  they  seemed  to  have. 
 
 1.  I  have  opened  the  badness  of  the  cause,  or  causes,  that  produceth  such  evil  eft'ects. 
 
 2.  I  have  also  showed  the  badness  of  those  effects  produced  by  such  an  evil  cause  or 
 causes. 
 
 3.  I  shall  now  proceed  to  show  the  great  danger  and  fearful  condition  of  such  that  thus 
 wither  and  fall  away. 
 
 4.  Give  you  the  signs  of  withering. 
 
 5.  I  shall  apply  the  whole,  and  so  conclude  with  this  sort  of  professors. 
 
 1.  Such  seem  to  disappoint  the  holy  God  of  his  expectation  (to  speak  after  the  manner 
 of  men)  for  properly  God  is  not,  cannot  be  disappointed ;  but  like  as  a  man  when  he  hath 
 taken  pains  wdth  a  piece  of  ground,  and  hath  sowed  it  with  good  seed,  he  expectcth  that  it 
 should  bring  forth  fruit  answerable  to  that  cost  and  pains  he  lays  out ;  so  the  Lord  is  said 
 to  look  tor,  or  expect  fruit  from  such  persons,  he  by  his  ministers  takes  pains  with  in  order 
 to  their  fruitfulness  in  grace  and  holiness;  "  Wherefore  when  I  looked  that  it  should  hriug 
 forth  grapes,  brought  it  forth  wUd  grapes,"  &c.,  Isa.  v.  4. 
 
 Th  f  rf  1  "•  These  persons  are  hateful  to  God,  in  that  they  seem  to  declare  to  all  the 
 
 state  of  world,  there  is  not  that  good  to  be  found  in  God,  and  m  his  ways,  which  the 
 
 opene^d^^  blessed  word,  ministers,  and  all  sincere  Christians  do  affirm  there  is ;  nay, 
 and  this  also  upon  a  taste  and  trial  they  have  made  of  the  ways  and  things  of 
 God.  For  by  then-  cleaving  to  their  former  lusts,  and  to  the  love  of  this-  world,  after  they 
 have  made  a  profession  of  religion,  they  hereby  clearly  intimate,  tliat  the  pleasures  of  sin, 
 the  riches  and  honours  of  this  world,  are  better  than  whatsoever  good  can  be  found  in  God, 
 or  in  his  Son  Jesus  Christ,  and  in  his  ways  and  ordinances.  For  like  as  a  good  man  in 
 renouncing  all  the  ways  of  sin,  and  vanities  of  the  world,  for  Christ's  sake,  and  (like  Moses 
 esteems  reproaches  of  Christ  better  than  all  the  glory  of  Pharaoh's  court)  do  thereby  cast 
 contempt  upon  the  devil,  his  works,  ways,  and  kingdom ;  so  these  men  on  the  other  hand 
 by  forsaking  God  and  his  holy  truth,  do  thereby  cast  contempt  upon  (Jod,  (.'lirist,  and  his 
 ways,  works,  and  kingdom,  which  must  needs  be  hateful  to  the  blessed  God,  and  to  our 
 
SEliJi.    XXVI.]  THE   I'AKABLE    OF    TlIK    SOWKJl    Ol'I  Nl  I).  lij 
 
 Lord  Jesus  Christ.    For  they  like  tlie  evil  spies  of  olil,  bring  up  an  evil  report  upon  the 
 good  land. 
 
 Secondly,  The  danger  and  evil  of  witliering  is  further  demonstrated  by  ''|{.','^r'f 
 considering  the  evil  efi'eets  of  it,  in  resijeet  of  the  church  of  God,  and  gracious  withering 
 Christians.  o'fThr'" 
 
 1.  They  bring  an  horrible  scandal  upon  the  church,  on  the  saints,  and  on     churcu  of 
 all  that  dwell  in  heaven,  by  their  forsaking  the  good  ways  of  God  ;  this  tends 
 to  bring  the  Lord's  people  into  reproach,  to  the  grief  of  strong  Christians,  and  the  slumbling 
 and  ofience  of  the  weak. 
 
 Thirdly,  Li  respect  of  the  world  these  men's  sin,  and  danger  is  also  aggravated  ;  "  A\'oe 
 to  the  world  because  of  offences — But  rather  woe  to  liini  by  whom  the  offence  conieth," 
 Matt,  xviii.  7.  The  wicked  are  hereby  stumbled,  and  their  mouths  opened  to  blaspheme 
 God,  his  ways,  and  people ;  and  many  of  them  are  hereby  confirmed  and  hardened  in  their 
 evil  ways.  You  see,  say  they,  what  they  are,  they  are  a  company  of  hypocrites,  and  de- 
 ceivers. 
 
 Foiu'thly,  Li  respect  of  this  sin  itself,  no  sin  is  more  odious,  and  dangerous. 
 
 1.  We  commonly  say,  relapses  are  far  more  dangerous  than  the  disease.     Also, 
 
 '2.  S:i,tan,  when  lie  returns  to  his  former  house,  and  finds  it  empty  of  grace  (however  it 
 had  been  seemingly  swept  and  garnished)  "takes  with  him  seven  more  wicked  spirits  than 
 himself." 
 
 3.  This  sin  of  withering  and  barrenness  is  commonly  punished  with  other  sins,  viz. 
 
 1.  With  blindness  of  mind. 
 
 2.  With  judicial  hardness  of  heart. 
 
 3.  With  a  seared  conscience. 
 
 4.  And  with  final  impenitence  ;  "  So  I  gave  thera  up  to  their  own  hearts'  lusts,  and 
 they  walked  in  their  own  counsels,"  Psal.  Ixxxi.  12. 
 
 5.  It  leads  them  to  sin  the  mipardonable  sin  ;  ic  is  none  but  this  sort,  and  those  com- 
 prehended under  the  thorny  gi-ound,  that  sin  the  sin  against  the  Holy  Ghost ;  "  They  are 
 such  tliat  have  been  once  enlightened,"  Heb.  vi.  4,  5,  6. 
 
 Fifthly,  The  evil  and  danger  of  such  is  great  in  respect  to  themselves,  who  thus  decline, 
 wither,  and  fall  away.     And  thus  appears, 
 
 L  It  is  an  evident  sign,  that  they  are  hypocrites,  and  were  not  such  they  seemed  to  be; 
 for  the  good  ground  brings  forth  fruit  to  eternal  life  ;  no  sincere  person  can  finally  fall 
 away ;  "  The  righteous  shall  hold  on  his  way,  and  he  that  hath  clean  hands,  shall  grow 
 stronger  and  stronger,"  Job.  xvii.  9. 
 
 2.  They  are  near  unto  cursing.  That  ground  that  is  barren  and  mifruitful,  "  is  nigh 
 unto  cursing,"  Heb.  vi.  8  ;  nay,  under  the  curse  already,  barrenness  is  a  fruit  of  the  curse. 
 
 3.  They  by  turnmg  with  the  dog  to  his  vomit  again,  and  with  the  sow  to  her  wallowing 
 in  the  mire,  "  show  their  latter  end  to  be  worse  than  the  beginning,"  2  Pet.  ii.  20. 
 
 4.  Their  end  will  be  burning,  as  they  are  nigh  unto  cursing,  so  their  end  is  to  be  burned, 
 what,  alas,  remains  for  this  sort,  who  finally  fall  away  ?  "  But  a  certain  fearful  looking 
 for  of  judgment  and  fiery  indignation,  which  devoiu-  the  adversaries,"  Heb.  x.  27. 
 
 Quest.  How  may  it  be  known  that  a  man  is  in  a  withering,  decaying,  and  dying  con- 
 dition ? 
 
 I.  Self-confidence.   ,  When  a  person  resteth  in  a  general  hope  of  his  good     scif-cona- 
 estate,  without  searching,  trying,  or  examinmg  himself,  this  is  a  sign  his  con-     dence  a 
 dition  is  naught,  and  that  he  is  in  a  decaying  state;  a  lively  Christian  will  not     Kiog™' 
 take  up  with  a  fancied  hope,  but  does  try  himself,  and  search  his  own  heart, 
 
 and  cries  to  God  also  to  search  and  try  him. 
 
 II.  When  a  man  doth  not  love,  nay,  he  cannot  bear  a  tiying,  nor  a  searching  doctrine, 
 it  is  another  sign  of  withering ;  he  is  like  to  a  tradesman,  that  fears  he  runs  behind  in  the 
 world,  but  lothe  to  cast  up  his  books,  lest  he  should  find  things  worse  than  he  perhaps  hopes 
 they  are ;  or  he  is  like  a  man,  that  hath  a  sore  skinned  over,  and  because  he  is  in  no  great 
 pain,  he  hopes  it  is  near  cured ;  but  if  you  lay  your  hand  hard  on  it,  he  cries  out,  being 
 not  able  to  bear  it. 
 
 III.  When  a  man's  conscience  is  not  so  tender  as  it  once  was,  now  he  can 
 
 talk  vainly,  frothily,  and  in  other  things,  as  to  his  garbs,  gestures,  and  beha-     When  the 
 viour  allow  him  or  herself  that  liberty,  wliicli  once  their  conscience  would  not     nortendcr.'' 
 suffer  them  to  do ;  this  doubtless  is  a  sign  he  or  they  are  going  back,  or  in  a 
 withering  estate ;  strictness  of  life,  and  holy  and  circumspect  wallcing,  is  a  good  sign  of  a 
 growing  in  grace,  and  the  contrary  of  spiritual  decay. 
 
 L  2 
 
148  THE  PARABLE  OF  THE  SOWEK  OI'RNFD.  [eOOK  I. 
 
 ■When  mar-  ^^ '  ^^ ''^"  ^  mail's  prayers  are  short,  or  prays  but  seldom,  and  that  with 
 
 cr  is  neg-  souie  difficulty  too,  being  hardly  able  to  bring  his  heart  to  it ;  this  is  another 
 
 '"'^  ■  siga.     As  you  kuow  it  is  a  sign,  that  a  person  is  in  a  languishing  condition  as 
 
 to  his  body,  when  he  fetches  his  breath  short,  or  breathes  with  difficulty. 
 
 V.  When  corruptions  of  the  heart,  especially  that  sin  that  doth  so  easily  beset  a  man, 
 gets  strength,  or  prevails  more  and  more;  this  is  a  sign  he  is  in  a  decaying  and  in  a  wi- 
 thering condition. 
 
 WTiena  ^^'  ^^1®°  ^  '"^"  cannot  stand  in  an  hour  of  temptation,  but  is  overcome, 
 
 man  falls  it  may  be  a  sign  of  bis  withering  condition ;  for  pray  observe  the  words  in 
 of  tempt"  my  text,  "  In  times  of  temptation  they  fall  away."  This  is  what  the  apostle 
 t'oi.  James  shows,  "  For  the  sun  is  no  sooner  risen  with  burning  heat,  but  it  wi- 
 
 thereth  the  grass,  and  the  flower  thereof  faileth,"  Jam.  i.  11.  It  is  the  grass,  observe  it 
 well,  that  which  is  the  product  uf  nature,  the  sun  doth  not  cause  the  wheat  to  wither ; 
 now  these  professors  bring  forth  only  the  fruit  of  natural  conscience,  not  the  fruit  of  saving 
 grace.  And  hence  it  is  that  they  cannot  stand  in  an  hour  of  trial  and  temptation  ;  "  Bles- 
 sed is  the  man  that  enduretli  temptation,"  ver.  12. 
 
 When  there  is  a  gnawing  worm  at  the  root,  sometmies  the  seed  though  it  be  come  up, 
 yet  the  blade  is  observed  to  wither  ;  and  yet  the  cause  is  not  soon  discerned,  but  when  the 
 husbandman  comes,  and  searches  the  root,  he  finds  a  worm  there,  that  has  spoiled  it, 
 which  made  it  hold  down  its  head.  So  in  these  there  is  a  worm  at  their  root,  and  they 
 wither ;  I  mean  some  secret  sin  allowed  and  lived  in,  and  conscience  upon  this  gnaws 
 them,  an  accusing  conscience,  a  condemning  guilty  conscience,  shows  such  are  in  a  wither- 
 ing and  dying  condition. 
 
 VII.  When  sweet  showers  that  fall  from  heaven,  and  blessed  shinings  cause  others  to 
 thrive,  fructify,  and  flourish  ;  and  yet  these  thrive  not,  grow  not ;  it  is  a  dangerous  sign  of 
 withering. 
 
 So  when  a  man  sits  under  a  fruitful  ministry,  that  God  is  pleased  to  own,  and  graciously 
 to  bless  it  to  the  growth  of  many  souls  ;  but  some  that  sit  under  it  grow  not,  or  receive  no 
 spiritual  profit  by  it,  it  is  a  sign  of  their  withering ;  and  it  must  needs  be  so,  when  the 
 chief  means  of  growth  in  grace  is  wholly  ineffectual  to  them. 
 
 VIII.  Feebleness  of  knees,  or  lameness,  is  a  sign  of  decay  in  grace ;  how  many  are  found 
 to  halt  between  hope  and  despair,  they  halt  perhaps  between  two  opinions,  between  truth 
 and  error,  and  know  not  which  to  choose  ;  one  while  they  seem  to  take  up  a  resolution  to 
 abide  in  the  truth  which  they  have  received ;  and  at  another  time  that  resolution  is  near 
 gone,  and  they  are  ready  to  resolve,  to  cleave  to  some  other  new  and  strange  notions, 
 and  thus  they  halt  and  are  ready  to  be  turned  out  of  the  way  ;  or  may  be  they  halt  be- 
 tween God  and  mannnon ;  one  while  they  seem  to  be  for  God  and  religion,  but  at  another 
 time  grow  cold  God-ward,  and  set  their  hearts  upon  the  vanities  of  this  world  ;  now  this 
 is  a  great  sign  they  are  in  a  decaying  and  withering  state. 
 
 Deadneaa  a  ^^-  Deadness  of  spirit  is  another  sign  of  withering ;  when  a  man  is  cold 
 
 Bignof  de-  and  dead,  and  without  a  heart,  or  not  so  lively  and  brisk  in  spirit  as  he  was 
 °*^^'  formerly ;  he  has  a  prize  in  liis  hands,  but  hath  no  heart  to  improve  it,  Prov. 
 
 xvii.  18  ;  spiritual  discourse  was  once  more  sweet  to  him  than  it  is  now,  the  word  more 
 sweet  than  it  is  now,  he  had  more  sense  and  feeling  in  him  than  he  hath  now  ;  now  small 
 sins  are  no  sms  with  him,  and  great  sins  but  small  and  little ;  he  can  do  that  wliich 
 once  he  could  not,  but  his  conscience  would  fly  in  his  face.  No  heart  to  attend  on  the 
 word,  no  heait  to  cherish  convictions,  no  heart  to  obey  Christ's  precepts,  nor  apply  his 
 promises,  no  heart  to  do  good,  and  to  communicate,  no  heart  to  plead  for  God  and  his 
 people ;  no,  he  is  grown  dead  and  cold  to  all  these  things. 
 
 siothfiiinea  ^-  Slpepiuess,  love  to  sleep,  and  will  not  be  roused  up,  though  the  man 
 
 a  sign  of  de-  hears  that  wrath  is  just  ready  to  be  poured  forth  on  the  whole  land,  nay,  on 
 '^"*'*'  the  whole  earth,  and  many  are  awakened,  and  get  upon  the  watch  tower ; 
 
 but  no  warnings,  no  thunderings,  either  by  the  word  or  works  of  God,  will  awaken  these ; 
 this  is  a  sign  they  are  in  a  dying  and  withering  condition.  They  are  both  insensible  of 
 their  sins  and  of  their  estates,  and  also  of  their  dangers,  neither  grieve  for  their  own 
 iniquities,  nor  for  the  sins  and  iniquities  of  others. 
 
 XJ.  When  the  blade  of  corn  is  weak  and  sickly,  it  is  a  sign  it  is  in  a  decaying  and 
 wi  thering  condition. 
 
 So  when  a  professor  seems  weak,  and  can  hardly  hold  up  his  head  in  his  external  pro- 
 fession, but  it  is  in  a  sickly  state  of  soul,  weak  in  knowledge  of  divine  things,  weak  in  his 
 afFectione,  weak  in  his  purposes  and  resolutions,  it  is  a  sign  he  is  iu  a  decaying  state. 
 
SKRM.   XXVI.]  TUB   PARABLK   OF   THE   SOWER   OPENKD.  14'J 
 
 XII.  Blastiag  is  a  sign  of  withering ;  sometimes  corn  looks  well  and  hopeful,  promising 
 fair,  but  on  a  sudden  the  husbandman  sees  it  is  blasted,  which  makes  him  fear  he  shall 
 reap  no  crop  tjiere. 
 
 So  some  professors  for  a  time  seem  to  promise  fair,  and  are  very  hopeful :  but  God  for 
 just  cause  (as  a  judgment  upon  them)  blasteth  them  in  their  gifts  and  seeming  graces,  and 
 presently  they  decay  and  wither  away  ;  mamy  times  it  is  observed,  it  is  thus  with  some 
 men  :  God  has  sent  a  blast  and  a  mildew  upon  their  soids,  that  they  are  not  like  the  per- 
 sons they  seemed  a  little  before  to  be ;  and  this  is  another  sign  of  withering. 
 
 APPLICATION. 
 
 Infer.  From  hence  I  infer,  that  it  is  no  certain  sign  a  man  is  a  child  of  ^"*'«'■• 
 God,  and  shall  he  saved,  because  he  hears  the  Word  of  God  preached,  or  lo^  es  to  hear 
 sermons,  or  makes  a  ■\'isible  profession  of  religion,  and  becomes  a  church  member,  and  does 
 many  things  that  are  commendable,  or  praiseworthy,  for  all  these  things  are  common  to 
 reprobate  or  unsound  professors  as  with  elect  ones ;  nay,  though  a  man  holds  out  in  re- 
 ligious practices  for  many  years  unsuspected,  yet  afterwards  he  may  decay  and  wither. 
 
 Be  exhorted  to  take  heed  lest  you  wither  away,  as  the  stony  ground  Exhort, 
 hearers  do  ;  "  Take  heed,  brethren,  lest  there  be  in  any  of  you  an  evil  heart 
 of  unbelief,  in  departing  from  the  living  God,"  Heb.  iii.  12.  UnbeUef,  though  it  is 
 in  itself  but  a  denial  to  assent  to,  or  to  rely  on  God  in  Christ  according  to  the  revelation 
 of  his  will  in  the  gospel ;  yet  it  is  the  rise  or  spring  of  all  other  sins  ;  and  the  seeming 
 womb  (as  one  observes)  from  whence  issueth  all  unrighteousness,  hardness  of  heart,  and  it 
 is  the  loot  of  withering,  and  oft-times  of  final  apostacy. 
 
 Quest.  What  should  we  do  to  prevent  withering  ? 
 
 1.  Answ.     Never  rest  untU  you  do  arrive  to  some  good  and  certain  demon-     -what  we 
 strations  of  your  union  with  Christ ;  for  if  a  man  he  not  grafted  into  Christ     must  do  to 
 by  the  Spirit,  he  will  not  abide  long  in  a  profession  of  the  Gospel,  before  he     withering, 
 withers  and  decays  in  his  profession,  zeal,  and  seeming  piety  ;  "  Abide  in  me, 
 
 and  I  in  yuu,  as  the  branch  cannot  bear  fruit,  except  it  abide  in  the  vine :  no  more  can  ye 
 except  ye  abide  in  me,"  John  xv.  4.  No  man  can  abide  in  Christ,  that  was  never  grafted 
 into  him  ;  true  he  may  be  externally  in  him,  by  a  visible  profession,  or  in  the  vine  the 
 Church,  that  sometimes^bears  Christ's  name ;  and  such  are  said  to  be  in  Christ.  But  with- 
 out our  being  spiritually  or  internally  in  him,  vve  can  brmg  forth  no  fruit  to  perfection : 
 "  We  are  married  to  Christ,  that  we  might  bring  forth  fruit  to  God,"  Rom.  vii.  4. 
 
 2.  Be  sure  see  you  are  truly  regenerated,  or  born  again ;  the  tree  must  be  made  good, 
 before  the  fruit  can  be  good,  as  to  the  nature  of  it,  as  well  as  to  the  abiding  or  duration 
 of  it.  It  is  the  good  ground  that  brings  forth  fruit  to  eternal  life  :  now  no  man's  ground 
 (I  mean  his  heart)  is  naturally  good,  it  is  grace  only  that  makes  the  heart  good. 
 
 3.  Be  sure,  see  that  your  faith  is  of  the  right  kind,  or  is  the  faith  of  the  operation  of  God. 
 True  faith  is  always  attended  with  good  fruits,  yea  such  fruit  tiiat  remains  ;  true  believers 
 shall  not  cease  bearing  fruit :  "  Blessed  is  the  man  that  trusteth  in  the  Lord,  and  whose 
 hope  the  Lord  is  ;  for  he  shall  be  as  a  tree  phuited  by  the  water,  and  that  spreadeth  out 
 her  roots  by  the  river,  and  shall  not  see  when  heat  cometh,  but  his  leaf  shall  be  green, 
 and  shall  not  be  careful'  in  the  year  of  drought,  neither  shall  cease  yielding  fruit,"  Jer. 
 xvii.  7,  8. 
 
 Trusting  in  God,  and  believing  truly  in  God  through  Jesus  Christ,  is  one  and  the  same 
 thing  ;  such  always  draw  saving  or  divine  virtue  from  Christ,  which  keeps  them  alive, 
 and  prevents  their  withering  ;  a  temporai'y  faith  is  not  the  faith  of  God's  elect,  they  that 
 believe  but  for  a  time,  will  bring  forth  fruit  but  for  a  time  ;  such  cannot  bear  the  heat 
 when  it  cometh  ;  nor  stand  in  the  year  of  drought. 
 
 4.  Labour  to  have  a  sound  judgment,  to  discern  between  truth  and  error  ;  this  is  com- 
 monly obtained  by  sitting  under  a  sound  true  Gospel  ministry  ;  if  we  would  not  wither, 
 we  must  be  grounded,  and  built  upon  the  foundation  of  tlie  prophets  and  apostles  :  it  is 
 for  want  of  a  good  understanding  that  some  full  into  errors,  and  so  wither  and  die  away. 
 
 5.  Get  also  a  sound  and  steadfast  persuasion  of  tlie  truth  thou  professest ;  be  not 
 satisfied  with  having  the  truth  in  thy  bible,  nor  in  thy  head,  or  mouth,  to  talk  of  it,  or 
 dispute  for  it ;  but  get  it  into  thy  heart,  see  thou  hast  an  experimental  knowledge  of  the 
 nature,  and  power  of  divine  truth,  in  thy  owni  soul.  Many  do  not  receive  the  truth  in 
 the  love  of  it:  and  they  are  such  that  wither  and  fall  away;  either  by  being  carried 
 away  by  the  craftiness  of  deceivers  into  detestable  errors  and  heresies,  or  else  are  over- 
 come with  the  love  of  this  present  evil  world,  as  Demas  was. 
 
150 
 
 THE  PARABLE  OF  THE  SOWER  OPKNED. 
 
 If  a  man  hatli  tasted  how  good  and  gracious  the  Lord  is,  and  of  Christ's  love,  and  his 
 merits,  lie  will  never  totally  wither,  and  fade  away  ;  sincerity  will  preserve  him. 
 
 If  you  experience  how  sweet  the  favour  of  God  is,  the  love  of  Christ  is,  you  will  find 
 it  stronger  than  death  ;  no  waters  can  quench  it,  nor  can  the  floods  drown  it ;  you  will 
 not  hang  down  your  head,  nor  remain  in  a  doubtful  suspense  of  your  salvation,  nor  ever 
 wither  away  and  come  to  notliing.  • 
 
 (i.  See  that  thy  heart  and  conscience  is  always  kept  tender,  making  strait  steps  for  thy 
 feet,  and  do  not  give  way  to  the  sin,  or  any  time  to  the  neglect  of  thy  duties  ;  it  is  for 
 ■want  of  tenderness  of  heart  many  wither  ;  the  stony  gi'ound  is  hard,  therefore  brings  no 
 fruit  forth  unto  perfection  ;  inward  guilt  -will  be  like  a  worm  at  the  root ;  if  we  allow  our- 
 selves in  any  known  sin,  or  regard  iniquity  in  our  hearts,  in  vain  do  we  pray  for  grace  and 
 the  influences  of  the  Sphit,  to  keep  us  alive  ;  for  God  will  not  hear  thy  prayers,  as  David 
 shows,  if  we  regard  iniquity  in  our  hearts. 
 
 7.  See  that  you  daily  attend  upon  the  word,  and  ordinances  of  God,  and  be  much  in 
 meditation.  "  They  that  wait  on  the  Lord  shall  renew  their  strength  ;  they  sliall  mount 
 up  with  wings  as  eagles,  they  shall  run  and  not  be  weary,  they  shall  walk  and  not  faint," 
 Isa.  xli.  31  ;  This  will  be  an  excellent  means  to  prevent  withering,  and  decaying  in  grace 
 and  hohness.  Can  a  man  expect  to  be  strong  that  forsakes  his  food,  or  will  not  eat?  if 
 once  our  appetite  is  gone,  our  strength  will  soon  be  gone  ;  now  the  word  and  ordinances 
 of  God  are  the  food  of  the  soul,  it  is  that  which  tends  to  strengthen  our  hearts:  I  mean, 
 God  thereby  doth  in  a  gracious  manner  strengthen  us  ;  "  Wait  upon  the  Lord,  be  of  good 
 courage,  and  he  shall  strengthen  thy  heart ;  wait  I  say  on  the  Lord,"  Psal.  xxvii.  14. 
 But  do  not  only  wait  on  the  Lord  in  hearing  of  his  word,  and  in  the  Lord's  Supper,  and  in 
 meditation  ;  hut  also  in  prayer  ;  be  much  in  prayer,  cry  often,  and  mightily  to  God,  if 
 you  would  not  wither,  and  decay  in  grace  ;  a  man  may  live  that  cannot  breathe,  or  with- 
 out breathing,  as  well  as  a  Christian  may  live,  and  be  lively  without  praying ;  for  iirayer, 
 spiritual  prayer,  is  the  breath  of  the  new  creature ;  two  things  are  absolutely  necessary 
 in  order  to  spii-itual  growth. 
 
 First,  our  being  born  again,  or  getting  a  changed  heart. 
 
 Secondly,  our  being  fed,  and  daily  nourished  with  the  food  of  the  word  :  "  As  new- 
 born babes  desire  the  sincere  milk  of  the  word,  that  you  may  grow  thereby,"  1  Pet.  ii.  2. 
 
 8.  See  that  you  daily  keep  close  to  God  in  the  holy  fellowship  and  communion  of  the 
 saints,  in  receiving  and  communicating  with  them,  and  let  not  small  things  impede  or  hin- 
 der thee  from  thy  indispensible  duty  herein,  if  thou  wouldest  not  decay  and  wither  :  nay, 
 abide  constantly  in  that  place  and  fellowship  where  thou  art  a  member ;  let  not  thy  place 
 be  empty  at  any  time,  if  thou  art  able  to  go  thither.  "  Tell  me,  0  thou  whom  my  soul 
 loveth  where  thou  feedest,  and  where  thou  makest  thy  flock  to  rest  at  noon,"  Cant.  i.  7. 
 At  noon,  that  is  when  the  sun  is  up,  and  shines  very  hot,  i.e.,  when  persecution  rises  be- 
 cause of  the  word  :  it  is  to  be  feared,  the  stony  ground  hearers  did  not  take  care  when 
 the  sun  was  up  to  get  among  the  saints,  under  the  shadow  of  Christ,  in  his  house,  but  abode 
 alone,  abroad  in  the  word  ;  and  so  they  were  scorched.  "  Not  forsaking  tlie  assembling 
 of  ourselves  together,  as  the  manner  of  some  is,  but  exhorting  one  another  daily,  so  much 
 the  more  as  we  see  the  day  approaching." 
 
 9..  Think  often  of  the  shortness  of  your  lives  ;  many  think  they  shall  have  time  enough 
 to  recover  themselves  hereafter;  whereas  did  they  but  look  upon  themselves  just  a  going 
 to  die,  or  that  death  was  at  the  door,  they  would  act  and  live  otherwise  ;  that  is  to  say,  be 
 more  serious  and  careful  in  watching  their  hearts,  and  ways.  "  Be  ye  also  ready,  for  in  such 
 an  horn-  as  you  think  not,  the  Son  of  ILin  will  come,"  Jlatt.  xxiv.  44.  ^^'e  know  not  how 
 short  our  lives  may  be,  therefore  should  be  always  on  our  watch.  "  Watch  therefore,  for 
 ye  know  not  what  hour  your  Lord  will  come."  This  doubtless  (as  we  find  by  experience) 
 will  be  a  gi'eat  help  to  our  leading  of  a  sober,  and  heavenly  life,  and  so  prevent  withering. 
 
 10.  Add  one  grace  to  another. .  "  Besides  this,  giving  all  dihgence  add  to  your  faith 
 virtue,  and  to  virtue  knowledge,  and  to  knowledge  temperance,  and  to  temperance  patience, 
 and  to  patience  godhness,  and  to  godliness  brotherly  kindness ;  and  to  brotherly  kindness 
 charity,"  2  Pet.  i.  5 — 7.  Faith  being  in  exercise  it  will  set  all  other  graces  on 
 work  ;  "  For  if  these  things  be  in  you  and  abound,  they  make  you  that  ye  shall  neither 
 be  barren,  nor  unfruitful  in  the  knowledge  of  our  Lord  and  Saviour  Jesus  Christ,"  ver.  8. 
 Nay,  more,  they  will  make  us  active,  lively,  green,  and  floiu'ishing  in  our  profession,  and 
 blessed  knowledge  of  Christ;  and  that  to  such  a  degree,  that  we  shall  never  wither 
 nor  decay  in  gi'aee  and  holiness. 
 
 llthly.    If  you  would  not  decay  or  wither,  you  must  see  that  you  early  weed  your  own 
 
SKKM  XXVII.]  THE  TAIIAELE   OF   TnE   SOWEK   OPENED.  151 
 
 hearts ;  you  know  tliat  weeds  oftentimes  choke  tlie  seed,  and  cause  it  to  be  weak,  and  so  to 
 wither ;  therefore  you  will  weed  your  corn  and  your  gardens.  So  must  we  weed  our  liearts 
 day  hy  day,  or  else  one  sin  or  corruption  or  another,  will  spoil  the  seed  of  grace 
 that  is  sown  in  them.  We  must  weed  out  that  pride,  that  inordinate  love  to  *^"'',),l"i'''i'' 
 the  world,  that  passion,  that  unbelief,  that  carnality  of  our  affections,  and  that  weeded,  to 
 hypocrisy,  and  deadncss  out  of  our  hearts  that  remain;  this  we  must  do,  if  therfugs.  ^''' 
 we  would  not  wither  and  decay  in  our  souls,  as  the  stony-ground  professors  did. 
 
 12.  See  that  you  are  never  offended  at  the  word,  as  the  counterfeit  Christian  sometimes 
 is.  "  When  tribulation  and  persecution  ariseth  because  of  the  word,  by  and  by  he  is  offended." 
 Men  may  be  offended  three  ways. 
 
 1.  Wlien  the  word  puts  them  to  this  choice,  i.  e.,  whether  they  will  have  J^'^"  "^  °^- 
 Christ  or  the  world  ;  wliether  they  will  have  Christ  and  forego  their  trades,  ways  because 
 tli«ir  goods,  their  friends,  their  liberty,  and  their  lives  for  Christ ;  or  forego  "^  ''"^  ^"'"''• 
 Christ,  forsake  Christ  for  these  thipgs.  Now  when  tliis  choice  was  put  to  the  young  man 
 in  the  Gospel,  rather  than  he  would  part  with  his  possessions,  he  bids  Christ  farewell ;  he 
 was  offended  and  went  away  sorrowful.  This  choice  hath  offended  many  in  our  days,  and 
 therefore  some  have  cleaved  to  the  false  church,  and  to  human  rites  and  ceremonies,  rather 
 thuu  be  exposed  to  suffer  loss  and  want  in  the  world,  and  bear  persecution  for  Christ's  sake. 
 
 2.  When  the  doctrine  of  Christ  is  too  hard  for  their  understanding,  or  because  it  lies 
 above  their  own  human  reason,  they  are  by  and  by  offended.  They  will  have  no  religion 
 that  wholly  depends  upon  the  revelation  of  God's  word,  but  only  that  which  comports  with 
 their  natural  reason,  and  natural  knowledge.  They  must  do  something  for  to  save  them- 
 selves, must  work  for  hfe,  to  believe  for  righteousness,  to  trust  to  and  depend  upon  ano- 
 ther's righteousness,  this  doctrine  they  are  offended  at.  Hence  in  these  days  what  dangerous 
 books  are  published,  asserting  that  there  is  nothing  in  the  Gospel  wliich  is  above  our  own 
 human  reason  to  comprehend.  Thus  the  Jews  that  heard  our  blessed  Saviour  say,  ".-That 
 unless  a  man  eat  his  flesh,  and  drink  his  blood,  he  had  no  life  in  him,"  John  vi.  60.  They 
 were  oft'ended,  and  went  their  way. 
 
 3.  Wiien  the  word  pursues  them  close,  and  follows  them  home  to  their  consciences, 
 telling  them  that  every  secret  sin  and  lust,  though  never  so  pleasant  or  profitable,  must  be 
 parted  with  ;  they  are  oll'ended  when  it  tells  them  their  right  eye  must  be  pulled  out,  and 
 their  right  hand  must  be  cut  oft',  or  begins  once  to  touch  or  meddle  with  theii'  Herodias, 
 their  bosom  sin,  they  are  oft'ended,  and  they  wither  away.  Now  a  true  believer  takes  Christ 
 for  better  or  worse,  whithersoever  he  goes,  he  ^^^U  follow  liira,  though  it  be  to  the  cross. 
 W'hatsover  he  commands  us  to  do,  we  must  obey  him,  though  it  be  to  ofl'er  up  our  own  be- 
 loved Isaacs,  if  we  would  never  wither  or  decay  in  grace  and  holiness. 
 
 13.  Kesolve  to  endui'e  any  hardness  for  Jesus  Christ:  the  design  of  Christ  in  persecu- 
 tion and  tribulation  is  to  try  his  people,  that  it  may  be  seen  and  known  who  are  sound  and 
 sincere,  and  who  are  not.  A  niighty  wind  many  times  shakes  down  an  old  rotten 
 house,  and  floods  overthrow  houses  built  upon  the  sands  :  a  weak  and  feeble  person  cannot 
 go  up  a  mighty  hill ;  also  a  tender  and  sickly  man  cannot  Lear  to  lie  all  night  in  the  field, 
 on  the  cold  ground,  in  a  frosty  and  bitter  season.  So  none  but  such  whom  gi-ace  fortifies 
 and  enables  to  endure  hardness,  trouble,  and  persecution,  can  abide  to  the  end  in  their  holy 
 profession  under  trials. 
 
 4.  From  hence  we  may  infer,  from  ■whence  it  is  that  so  many  professors  fall  away  in  a 
 time  of  persecution.  Alas,  their  hearts  were  not  right  with  God,  their  hearts  were  hard  and 
 stony. 
 
 SERMON    XXVII. 
 
 jind  sonte  fell  among  thorns,  and  the  Ihnrns  sjnavy  tip  tvilh  it,  and  choked  it. — JIatt. 
 
 xiii.  7. 
 Verse  22,  our  Lord  opens  this  part  of  the  parable,  and  shows  what  are  meant  by  thorns. 
 "  lie  also  that  receiveth  the  seed  among  thorns,  is  l.'e  that  liearcth,  and  the  cares  of  Ibis 
 world,  and  the  dcceitfulness  of  riches  choke  the  word,  and  it  bccometh  unfruitful." 
 Thorns,  by  what  our  Lord  here  declares,  do  signify  or  mean  two  things. 
 
 1.  The  cares  of  the  world,  which  refer  to  the  poorer  sort. 
 
 2.  The  dcceitfulness  of  riches,  which  refer  to  the  richer  sort ;  both  the  poor  and  rich,  are 
 in  danger  by  these  thorns  to  be  undone  for  ever. 
 
152  THE    PAKABLI'.    01    THF.    SOWEK    OPENKD.  [boOK    I. 
 
 1.  I  shall  show  you  the  nature  of  thorny  ground. 
 
 2.  Sliow  wh}'  the  cares  of  this  world  are  compared  tfi  thorns. 
 
 3.  ^A'hy  the  riches  of  this  world  are  so  compared  also  ;  and  likewise  why  they  are  called 
 deceitful  riches.  , 
 
 To  begin  with  the  first  of  these. 
 What  sort  of         ^'     Thorny  ground  wants  ploughing  u)i  and  manuring,     "  For  thus  .saith 
 ground  the  Lord  to  the  men  of  Judah  aud  Jerusalem.  Break  up  the  fallow  ground,  and 
 
 KTouml  is.         sow  not  among  thorns,"   Jer.  iv.  3.     The  meaning  is,  they  should  take  care 
 about  their  hearts,  and  labour  to  root  out  the  thorns,  i.  <?.,  the  inordinate  love 
 of  this  world,  and  not  let  either  worldly  cares,  nor  the  deceitfulness  of  riches,  hinder  the 
 rooting  of  the  word,  or  the  grace  of  God  hi  their  soids. 
 
 2.  The  plough  must  go  deep  to  reach  the  roots  of  every  thorn.  So  the  root  of  every  sin, 
 particularly  unbelief,  the  inordinate  love  of  the  world,  and  cursed  hypocrisy,  the  immode- 
 rate love  of,  and  cares  about  the  things  of  this  li!e,  are  not  easily  rooted  out. 
 
 3.  Thorns  choke  the  seed ;  they  spread  this  way  and  that  way,  so  that  the  seed  can- 
 not spring  up  but  the  thorns  spring  up  with  it.  So  unbelief  and  sinful  cares  spread  them- 
 selves into  many  branches,  whicli  choke  the  word  and  make  it  unprofitable  and  unfruitful. 
 
 (1.)  Pride.  This  is  one  evil  branch  ;  they  know  enough,  yea,  as  much  as  the  preacher 
 (in  their  own  conceit)  they  are  rich  in  their  own  eyes,  and  have  need  of  nothing. 
 
 (2.)  Self-confidence.  AVho  were  more  confident  as  touching  the  goodness  of  their  con- 
 dition than  the  Jews?  see  Rom.  ii.  17, 18.  Faith  makes  the  soul  very  diligent  to  try  and 
 search  the  heart,  but  unbelief  makes  a  man  careless ;  he  regards  not  his  own  heart,  not 
 doubting  but  Christ  is  his,  and  his  state  is  safe.  "  I  went  by  the  field  of  tlie  slothful,  by 
 the  vineyard  of  the  man  void  of  understanding,  and  so  it  was  all  grown  over  with  thorns, 
 and  nettles  had  covered  the  face  thereof,"  Prov.  xxiv.  30,  31. 
 
 4.  From  hence  immoderate  cares  spring  up,  they  have  no  time  to  pray,  no  time  to  hear 
 with  diligence  the  word  of  God,  no  time  to  meilitate  ;  no,  all  their  time  is  little  enough  to 
 get  bread,  and  to  think  how  to  get  out  of  debt,  or  how  to  improve  what  they  have,  or  in- 
 crease and  keep  their  worldly  riches. 
 
 5.  Thorns  hinder  the  influences  of  the'sun  from  causing  the  seed  to  take  root.  So  the 
 evils  of  these  men's  hearts,  particularly  the  cares  of  the  world,  and  the  deceitfulness  of 
 riches,  hinder  serious  meditation ;  by  which  means  the  influences  of  the  Spirit  are 
 obstructed,  also  they  quench  the  Spiiit's  motions,  and  the  common  operations  thereof,  nay, 
 resist  the  Holy  Ghost  in  this  respect. 
 
 6.  All  the  showers  of  heaven  cannot  make  the  thorny  gi-ound  to  bring  forth  fruit,  until 
 the  thorns  are  rooted  up.  No,  though  the  rain  falls  upon  it  very  often.  So  such  who  are 
 filled  full  of  earthly  cares,  and  set  then'  hearts  upon  the  riches  of  this  world,  though  the 
 divine  rain  falls  often  upon  them,  yet  their  hearts  are  never  the  better,  they  bear  nothing 
 hut  thorns  and  briers.     Heb.  vi.  7. 
 
 7.  It  is  a  very  unpleasant  sight  to  see  a  field  of  wheat  run  over  with  thorns,  briers,  and 
 nettles,  and  it  greatly  grieves  the  husbandman  to  see  it.  So  it  is  grievous  to  Christ,  and 
 to  a  faithful  minister,  to  see  his  hearers  so  earthly,  worldly,  and  carnal ;  they  cannot 
 attend  upon  the  word  timely,  nor  with  holy  diligence,  the  world  has  got  so  much  room  in 
 their  hearts, 
 
 8.  That  ground  that  brings  forth  thorns  and  briers  is  rejected,  and  is  near  unto  curs- 
 ing ;  so  those  men  who  bring  forth  no  fruit  to  God,  though  the  heavenly  rain  falls  often 
 upon  them,  yet  nothing  but  thorns  appear  ;  all  their  talk  is  about  the  world,  either  be- 
 waiMng  their  losses,  or  speaking  of  the  badness  of  the  times,  nothing  of  the  badness  of  their 
 hearts  ;  "  These  persons  are  rejected,  and  are  nigh  unto  cursing,  whose  end  will  be  burn- 
 Why       the     ing,"  Heb.  vi.  7,  8. 
 
 cares  of  the         Secondly,  why  are  the  cares  of  the  world  like  unto  thorns  ? 
 
 likened     to         1.     As  thorus  have  their  rooting  in  the  earth,  or  ground  that  is  naught ; 
 
 thoma.  gg  jjj(,  y^ij-gg  of  tlie  world-have  their  rooting  in  an  evil   and  carnal  heart. 
 
 2.  Thorns  and  briers,  as  one  observes,  are  dens  for  serpents,  and  recptacles  for  poison- 
 ous and  hurtful  worms.  So  the  cares  of  the  world,  unmortitied  lusts,  and  an  earthly  spi- 
 rit, is  a  fit  den  and  receptacle  for  Satan,  that  old  serpent,  and  the  gnawing  worm  of  an  ac- 
 cusing conscience,  there  this  worm  is  bred  and  nourished. 
 
 3.  Thorns  are  every  way  (as  it  were)  armed  and  ready  to  wound  and  tare  him  that 
 meddles  with  them  ;  so  they  that  give  way  to  the  inordinate  cares  of  the  world,  and 
 will  be  rich,  labour  to  be  rich,  fall  into  many  "hurtful  lusts  which  drown  men  in  destruc- 
 tion and  perdition,  and  pierc*  themselves  through  with  many  sorrows,"  1  Tim.  vi.  9,  10. 
 
SER.M.  XXVII.]  THE    PARABLE    OF    Til?;    SOWEK    Ol'ENED.  153 
 
 4.  Tliorns  are  uniu-otitable  things;  the  fruit  they  bear  is  of  little  worlli,  but  conmimily 
 tends  to  feeil  the  fowls  of  the  air  ;  so  the  cares  of  the  workl  and  an  lieart  set  upon  riches, 
 are  good  for  nothing  but  to  feed  the  devil  and  a  devilish  sensual  heart.  "  ^^'ho  by  taking 
 care  can  add  one  cubit  to  his  stature,"  Matt.  vi.  27. 
 
 5.  Thorns  quite  cover  some  ground,  and  eat  up  the  heart  of  the  land  where  they  grow. 
 So  cares  and  the  love  of  worldly  riches  overspread  some  men's  hearts,  and  eat  up  all  their 
 time  and  thoughts,  that  should  other  ways  be  eni])loyed  about  their  precious  souls. 
 
 6.  And  as  thorns  at  last  are  cast  into  the  fire,  and  are  burned  ;  so  should  we  cast  all 
 inordinate  cares  and  covetous  desires  into  the  flames  of  the  divine  fire,  that  the  Holy  Spirit 
 may  burn  them  up,  and  utterly  consume  them. 
 
 i.  Thorns  must  be  rooted  out  of  laud  if  ever  it  be  made  good  tillage;  so  must  all 
 worldly  cares  be  rooted  out  of  our  hearts  if  ever  they  become  good  soil  for  the  seed  of  the 
 word. 
 
 8.  A  man  that  lies  upon  thorns  can  have  no  sweet  rest.  So  he  that  gives  way  to  the 
 cai'es  of  the  world,  or  tlnat  sets  his  heart  upon  deceitful  riches,  shall  never  have  inward 
 peace,  joy,  and  comfort  in  Jesus  Christ;  nay,  many  cannot  by  the  means  of  worldly  cares 
 takes  their  natural  rest,  their  troublesome  thoughts  hinder  them  from  bodily  repose  and 
 quiet  sleep. 
 
 Doct.  The  cares  of  this  life  and  love  of  riches  are  very  sinful  and  dangerous,  or  lawful 
 things,  by  an  inordinate  thoughtfulness  about  them,  and  love  to  them,  are  pernicious  to 
 the  soul. 
 
 1.  I  shall  prove  this  proposition. 
 
 2.  Apply  it. 
 
 1.  What  hath  been  said,  makes  this  truth  very  clear  ;  but  consider  fiir-  ij^., .  <^""5' 
 ther,  that  these  hearers  appear  better  than  the  former,  their  hearts  are  not  so  and  ncUes 
 hard  ;  there  is  somekind  of  tenderness  in  these  ;  the  seed  of  the  word  seems  'i''ngyo"s- 
 to  have  some  deeper  rooting  in  these  than  in  the  stony  ground  hearers,  they  hear  with 
 more  joy,  and  stand  longer  in  their  profession  ;  but  yet  their  hearts  retaining  an  inordinate 
 love  to  the  world,  after  all,  they  fall  utterly  away,  and  perish  eternally. 
 
 2.  These  cares  choke  the  word,  and  make  it  unfi-uitful,  ftierefore  most  dangerous  aud 
 pernicious  to  the  soul. 
 
 3.  The  stony  ground  hearers  no  doubt  did  allow  themselves  in  such  sins,  that  this 
 sort  could  not,  may  be  these  cast  off  all  gross  acts  of  immorality,  while  the  other  Uves  in 
 some  secret  course  of  wickedness,  though  hid  fi'om  the  world  ;  yet  these  lose  then'  souls 
 by  overloving,  or  setting  their  hearts  upon  the  lawful  things  of  this  world.  Aud  from 
 hence  we  may  see  what  a  mischievous  thing  it  is  to  become  a  professor  without  a  changed 
 heart,  or  being  renewed. 
 
 4.  That  which  is  the  root  of  all  evil,  must  needs  be  a  most  dangerous  thing ;  but  the 
 love  of  money  is  the  root  of  all  evil.  And  the  mordinate  love  of  any  earthly  thing,  or  en- 
 joyment, is  idolatry;  the  Apostle  positively  saith,  "that  covetousness  is  idolatry,"  Col.  iii.  5. 
 That  which  a  person  chiefly  sets  his  heart  upon,  or  loves  with  a  superlative  love,  is  his 
 god,  whether  husband,  wife,  child,  gold,  silver,  house,  land,  or  his  own  belly.  No  notori- 
 ous and  open  acts  of  wickedness,  is  more  hateful  to  Gud  than  this ;  it  is  as  bad  as  to  fall 
 down  before  a  graven  image.  Moreover,  in  vain  are  all  those  directions  that  some  worthy 
 men  give  to  sinners  to  get  rid  of  these  cares,  and  love  of  the  riches,  honours,  and  pleasures, 
 of  the  world,  unless  first  they  obtain  union  with  Christ,  and  feel  the  efficacious  operations 
 of  the  Spirit  in  true  regeneration.  "  For  they  that  are  after  the  flesh  mind  the  things  of 
 the  flesh,"  Eom.  viii.  5,  6,  7.     And  will  until  they  are  born  of  the  Spirit. 
 
 True  the  blade  of  a  visible  profession,  may  spring  up,  but  the  seed  of  the  word  that 
 should  be  rooted  in  the  soul,  is  choked  by  these  thorns. 
 
 They  may  receive  the  word  into  their  understanding  in  some  measure,  but  their  wills 
 are  never  brought  over  to  a  full  and  hearty  consent,  to  love  and  embrace  the  Lord  Jesus 
 Christ,  or  to  receive  the  truth  in  the  love  of  it ;  the  word  of  God  hath  no  abiding  in  these; 
 it  is  not  hid  in  their  hearts. 
 
 Tlie  thonis  sprung  up  and  choked  it.  Note,  that  not  only  unlawful  things,  J^^^  of  ubuf 
 but  the  abuse  of  lawful,  do  shut  men  out  of  tlie  kingdom  of  heaven.  It  is  not  ing  of  law. 
 only  whoredom,  adultery,  drunkemiess,  svveai'ing,  murder,  lying,  or  stealing,  '"'  """k*- 
 that  tend  to  choke  the  word,  but  the  abuse  of  lawful  profits,  lawful  cares,  and  lawful  de- 
 sires ;  the  old  world  (as  one  observes)  eat  and  drank,  built  and  planted,  married  and  were 
 given  in  marriage;  wliy  all  these  things  were  lawful,  but  they  abused  these  tilings.  What 
 is  more  lawful  than  to  purchase  a  farm,  or  a  yoke  of  oxen,  or  to  niany  a  wife.      But  if 
 
154  THE  TAEAELE  OF  THE  SOWER  OPENED.  [bOOK  1. 
 
 men  will  in  doing  these  tilings  refuse  to  come  to  Clirist,  or  prefer  it  above  a  marriage  with 
 the  Lord  Jesus,  the  Lord  saitli,  they  shall  never  taste  of  my  supper. 
 Bating   and         Eating  and  drinking  is  lawful,  but  when  meu  feed  without  fear,  or  eat  and 
 may'become     <lriik  to  make  provision  for  the  flesh,  it  is  not  only  unlawful,  but  a  damning 
 a  snare.  evil ;  to  put  on  apparel  decently,  to  cover  our  nakedness  is  very  lawful,  but 
 
 they  that  dress  themselves  in  immodest  apparel  to  tempt  unto  uncleauness,  or  in  new, 
 strange,  and  fantastical  attire,  that  exposeth  religion  to  reproach,  such  putting  on  of  appa- 
 rel is  abominable,  or  when  people  can  spare  pounds  to  deck  and  adorn  their  body,  and  can 
 liardly  afford  a  poor  child  of  God  a  shilling,  or  will  have  fine  clothes,  and  yet  cannot  pay 
 their  debts,  it  is  Iiateful  to  God,  or  take  more  care  to  adorn  their  bodies,  than  their  souls. 
 Marriage  What  is  more  lawful  than  marriage  ?   but  when  men  marry  the  portion  ra- 
 
 may  become        ,         ,  ,  i       i  i         ,-,  ,  i    ,       t 
 
 a  snare.  ther  than  the  person,  or  marry  such  that  tliey  like  and  never  regard  the  di- 
 
 vine precept,  in  the  Lord,  and  to  please  his  wife,  casteth  off  his  profession ;  or  when  the 
 husband  or  wife  is  more  beloved  than  Jesus  Christ ;  or  the  marriage-bed  becomes  a  snare, 
 or  is  defiled,  it  is  abominable,  or  when  a  man  abuses  his  wife,  and  makes  her  life  uncom- 
 fortable to  her,  or  takes  no  due  care  to  provide  either  for  wife  or  children.  How  is  mar- 
 riage, though  a  lawful  thing,  abused  ! 
 
 What  is  more  lawful  than  company  or  society  with  men  ?  but  when  a  man  shall  choose 
 evil  company,  and  be  a  companion  of  drunkards,  it  is  abominable. 
 
 Or  what  is  more  lawful  than  for  a  man  to  take  care  to  get  bread,  and  to  provide  for 
 his  family,  and  in  an  honest  way  to  keep  or  get  out  of  debt  ?  but  if  men  neglect  the  wor- 
 ship of  God,  or  be  in  their  shops  when  they  should  be  in  the  Church,  or  to  get  bread  will 
 take  unlawful  courses,  or  to  enrich  themselves,  pinch  or  grip  the  poor,  or  labour  more  for  the 
 "meat  that  perishes,  than  for  that  meat  which  endureth  unto  everlasting  life,"  John  vi. 
 27,  or  when  carking  and  distractful  cares  fill  their  heads  and  u  n-ts  so  tliat  they  forget 
 God,  and  take  his  name  in  vain,  or  steal,  it  is  abominable. 
 
 A  trade  may  What  is  more  lawful  than  for  a  man  to  foUow  his  trade  and  employment  ? 
 snare.  And  if  Ciod  bless  him,  so  that  he  grows  rich,  he  may  comfortably  enjoy  what 
 
 he  hath,  but  if  he  in  trading  over-reaches  his  neighbours,  and  tells  a  company  of  lies,  prais- 
 ing goods  beyond  what  he  oftght  and  knows  of  them,  or  minds  his  particular  calling  more 
 than  his  general,  or  neglects  the  poor,  and  all  acts  of  bounty,  this  lawful  and  necessary 
 thing,  is  abused.  Or  what  is  more  lawful  than  a  feast,  but  if  meu  or  women  will  eat  and 
 drink  to  excess,  such  feasts  are  abused. 
 
 APPLICATION. 
 
 1  Inference.  gee  what  ways  Satan  hath  to  ruin  the  souls  of  men,  and  to  hinder  tlie  bless- 
 ed eft'ects  the  word  of  God  should  have  on  their  hearts. 
 
 2.  If  lawful  things  when  abused  may  destroy  the  soul,  and  he  as  piercing  thorns,  what 
 venom  and  poison  is  there  in  those  things,  the  very  bare  use  of  which  is  unlawful  or  a 
 palpable  breach  of  God's  law,  what  thorns  and  snares  do  such  walk  upon.  Our  Lord  speak- 
 ing of  the  people  of  the  "  old  world  in  the  days  of  Noah,"  Luke.  xvii.  2^,  makes  no  men- 
 tion of  their  more  beastly  sins,  as  pride,  uncleanness,  sodomy,  &c.      And  this  might  be  (as 
 
 2  Inference.  Taylor  observes)  to  show  what  fearful  plagues  such  vile  enormous  courses  bring 
 upon  men,  when  lawful  things  immoderately  used  were  punished  with  the  vengeance  of  God. 
 
 1  Exhort.  }},  Take  heed  you  ofl'end  not,  exceed  not  in  the  use  of  lawful  things,  al- 
 though you  venture  not  upon  things  unlawful  in  themselves,  it  is  bad  sleejiing  upon  a  bed  of 
 thorns  ;  but  how  then  do  such  wound  themselves,  saith  one,  that  dare  venture  over  a 
 hedge  of  sharp  and  fearful  curses  by  which  God  hath  fenced  and  hedged  his  law.  0  that 
 bold  sinners,  shameless  harlots.  Whoremongers,  debauched,  drunkards,  blasphemers,  and 
 profaners  of  the  Lord's  day,  would  lay  these  things  to  heart ! 
 
 2  Exhort.  4.  Do  not  go  to  the  out-side,  or  top  of  your  liberty  ;  it  is  better  to  pinch 
 thy  carcase  than  pamper  the  flesh,  and  so  wound  the  Spirit.  Take  St.  Paul's  counsel ; 
 This  I  say,  brethren,  the  time  is  short ;  it  remaineth  that  both  they  that  have  wives  be  as 
 though  they  had  none  ;  And  they  that  weep,  as  though  they  wept  not,  and  they  that  re- 
 joice, as  though  they  rejoiced  not ;  and  they  that  buy,  as  though  they  possessed  not.  And 
 they  that  use  the  world  as  not  abusing  it,  for  the  fashion  of  the  world  passcth  away,''  1 
 Cor.  vh.  29,  30,  31.  In  the  use  of  the  earthly  things  learn  to  find  out  the  profit  and 
 sweetness  of  spiritual  things  ;  whilst  thou  cherishes  and  feeds  thy  body,  think  how  tbou 
 shouldst  have  I'ood  and  refreshment  for  thy  soul,  and  in  labouriug  for  bread,  think  what 
 gi-eat  pains  thou  shouldst  take  for  the  bread  of  life  ;  and  in  thy  enjoying  of  lawful  pleasures, 
 remember  the  joys  and  pleasures  of  heaven,  that  are  at  Ciod's  right  haml  for  evermore, 
 
SF.RM.  XXVII.]  THE  PAKABLE   OF   THE   SOWER   OrENED.  155 
 
 that  have  no  snare  attoniling  tliem,  but  are  satisfying  anJ  eternal.  This  (saitli  one)  is  an 
 holy  alchimy,  to  draw  gold  out  of  lead,  heaven  out  of  earth,  and  grace  out  of  nature. 
 
 5.  When  you  enjoy  peace  and  plenty,  take  heed  your  hearts  do  not  forget  God  or  grow 
 wanton  like  to  Jesurun  of  old,  "  who  waxed  fat,  and  kicked  against  the  Lord — and  lightly 
 esteemed  of  the  God  of  his  salvation,"  Deut.  xxsii.  15.  How  abominable  is  it  whilst  God 
 loads  us  with  his  mercies,  we  should  load  him  with  our  iniquities,  or  whilst  we  receive  his 
 wages  we  should  do  the  devil's  work ;  when  God  raiseth  our  states  highest,  let  us  strive  to 
 have  our  hearts  lowest. 
 
 "  And  the  cares  of  tliis  world,  and  the  deceitfulness  of  riches  choke  the  word,  and  he  bc- 
 conicth  unfruitful,"  vcr.  22. 
 
 These  two  things  undo  the  thorny  ground  hearers. 
 
 (1.)  The  cares  of  this  world. 
 
 [2.)  The  deceitfulness  of  riches. 
 
 A  little  farther  to  both  these,  as  to  cares. 
 
 1.  They  are  cares  about  the  things  of  this  life.  (1.)  What  wo  shall  eat,  what  we  shall 
 driuk,  or  wherewith  we  shall  be  clothed. 
 
 2.  Care  how  to  get  out  of  debt,  or  fear  of  want,  or  lying  in  a  prison. 
 
 3.  Care  about  the  times,  or  what  will  become  of  us  or  our  chUdren,  such  dismal  days 
 being  expected. 
 
 4.  Being  perplexed  about  losses,  badness  of  trade  and  disappointments,  they  are  of  this 
 nature. 
 
 Quest.  But  are  all  earthly  cares  sinful,  and  unlawful  ? 
 
 Answ.  "  Be  careful  for  nothing,''  Phil.  iv.  (5 ;  that  is,  solicitously,  or  anxiously  careful, 
 or  be  not  overwhelmed  with  inordinate  cares,  they  are  these  cares  which  choke  the  word  ; 
 ior  not  all  kind  of  care  is  unlawful. 
 
 1.  For  we  may  take  notice  of  our  outward  condition,  we  may  take  notice  of    AUkimiof 
 what  we  have,  and  what  we  have  lost ;  yet  be  content  with  our  present  state,     u'niuwfui. 
 
 2.  Every  one  ought  to  have  a  moderate  and  provident  care  of  his  own  worldly  concerns, 
 and  follow  his  business  so  as  to  eat  his  own  bread,  and  provide  for  his  family,  or  he  is 
 worse  in  that  than  an  infidel. 
 
 3.  We  may  be  afiected  also  with  our  outward  losses,  though  not  to  distress  our  minds, 
 but  lay  it  so  to  heart,  as  to  enquire  why  it  is  thus  ?     Have  we  not  sinned  ? 
 
 4.  If  we  are  prosperous  in  the  world,  we  should  be  so  thoughtful,  as  to  remember  what 
 our  state  was  once,  and  how  Gud  has  blessed  us ;  "  With  my  staff  I  came  over  this  Jordan, 
 and  now  lo  I  am  become  two  bands,"  said  good  old  Jacob. 
 
 5.  How  in  a  lawful  way  to  repair  our  losses,  and  how  all  we  have  may  be  employed  to 
 the  glory  of  God,  and  good  of  his  people. 
 
 6.  Lawful  cares  may  be  attended  with  moderate  fear,  hope  or  joy ;  such  that  ariseth 
 from  the  sense  of  the  little  worth  of  all  earthly  things ;  our  fear  or  joy  should  be  according 
 to  the  nature  of  those  things,  our  thoughts  are  let  out  about. 
 
 7.  Moderate  joy  for  the  good  things  received,  or  moderate  grief  for  the  evils  we  lie  un- 
 der, are  both  lawful. 
 
 Quest.  Tlow  may  a  person  know  when  his  care  is  excessive,  inordinate,  and  sinful  ? 
 
 1.  When  the  mind  is  wholly,  or  almost  altogether  taken  up  about  earthly     wheu  cares 
 things,  there  being  hardly  any  room  for  better  thoughts  in  our  hearts;  our     "'e sinful, 
 thoughts  being  too  many,  &c.,  too  frequent  running  out  to  these  tilings.  t 
 
 2.  When  we  let  our  thoughts  and  care  run  out  on  earthly  things  in  an  unseasonable 
 time,  as  when  we  are  in  God's  holy  worship  ;  the  Jews  on  their  sabbath  day,  were  not  to 
 think  their  own  thoughts ;  what  shall  we  present  our  bodies  before  the  Lord,  and  let  the 
 world,  nay,  sin  and  the  devil,  have  our  hearts  ?  God  looks  at  our  hearts,  sees  and  observes 
 our  thouglits  when  we  are  in  his  service  ;  "  their  hearts  go  after  their  covetousness." 
 
 3.  When  cares  or  earthly  thoughts  hurry,  and  hale  our  souls  and  spirits  into  disorder, 
 or  when  they  throng  and  crowd  in  upon  our  minds,  that  we  find  inward  commotion,  and 
 our  souls  like  the  restless  sea,  be  sure  then  your  care  exceeds  all  due  bounds. 
 
 4.  When  worldly  cares  and  thoughts  are  perplexing  and  vexatious,  so  that  we  cannot 
 sleep  quietly,  by  reason  of  our  thoughtfulness  about  the  things  of  this  life,  the  soul  being 
 filled  with  pain  and  great  sorrow. 
 
 5.  When  our  care  is  more  to  get  the  riches  of  this  world,  than  the  riches  of  grace  and 
 the  riches  of  glory ;  more  about  earth  than  heaven,  more  on  time  than  on  eternity  ;  "  While 
 we  look  not  on  things  that  are  seen,"  2  Cor.  iv.  Iti.  Alas !  but  all  do  not  thus  ;  some  look 
 on  things  that  are  seen,  and  but  little  on  things  tliat  arc  eternal,  or  not  seen ;  some  take 
 
156  THE    PABABLE    OF    THE    SOWEK    OPENED.  [bOOK    I. 
 
 more  care  to  make  sure  an  estate  tlian  to  make  their  calling  and  election  sure ;  more  thought- 
 ful to  get  bread,  or  heap  up  gold  and  silver,  than  to  get  eternal  life,  or  the  meat  which 
 perishes  not,  "  Labour  not  for  the  meat  that  perishes,"  that  is,  not  chiefly,  John  vi.  27. 
 
 6.  When  our  cares  and  careful  thoughts  hinder  us  from  enjoying  what  we  have,  or  eats 
 up  all  the  comfort  of  what  we  do  profess ;  when  a  man  lies  in  his  bed,  as  if  he  lay  upon 
 thorns.  Earthly  cares  (as  you  have  heard)  are  of  a  pricldng  and  piercing  nature,  they 
 embitter  the  soul,  wound  the  soul. 
 
 7.  When  so  disquieting,  that  they  indispose  us  to  holy  duties,  so  that  we  cannot  break 
 through  the  crowd  of  careful  thoughts,  to  converse  with  God  ;  or  if  we  do  it,  it  is  but  sel- 
 dom, and  with  much  difficulty. 
 
 (1.)   Perhaps  rarely  think  of  the  soul,  or  what  that  wants. 
 
 (2.)   Nor  on  what  God  has  done  for  our  souls. 
 
 (3.)  Nor  can  we  meditate  but  little  on  spiritual  things  and  objects  ;  the  mind  is  so  filled 
 with  earthly  cogitations. 
 
 6.  When  through  worldly  cares  and  thoughtfulness  we  forgot  the  time  of  God's  holy 
 ■worship  (as  some  say)  alas  I  forgot  the  hour  when  such  a  meeting  was  to  begin,  my  thoughts 
 were  so  hurried  with  many  things.  0  what  abominable  a  thing  is  this  !  certauily  they  do 
 not  forget  their  dining-time,  nor  their  supper-time,  they  forget  not  to  feed  their  bodies,  but 
 forgot  to  feed  their  souls. 
 
 9.  When  distracting  cares  have  got  the  ruling  and  predominating  power  over  a  poor 
 creature,  so  that  he  cannot  recal  them,  but  they  carry  him  away  captive  ;  they  cannot 
 say  as  Abraham  did  (in  another  case)  to  his  servants ;  "  stay  you  here  whUe  I  and  the  lad 
 go  up  yonder  to  worship." 
 
 10.  When  your  cares  and  thoughts  are  unbelieving  and  distrustful,  and  take  the  heart 
 off  depending  upon  God,  you  cannot  rely  upon  his  promises  and  faithfulness,  or  when  they 
 carry  a  man  into  a  lawful  way  and  means,  either  to  get  bread,  or  increase  their  substance, 
 or  in  a  way  that  is  doubtful,  or  whether  lawful  or  not.  Perhaps  it  is  an  unlawful  trade, 
 or  it  is  to  live  upon  extortion  or  unlawful  use  for  money,  or  by  selling  of  goods  for  unlaw- 
 ful gam  or  profit ;  or  above  what  they  may  be  had  for  of  others,  or  by  pinching  the  labourer, 
 or  forcing  a  man  to  sell  his  goods  cheaper  than  he  can  afi'ord  them,  and  so  feed  on  his  ne- 
 cessities. 
 
 Lastly.  When  we  care  more  for  earthly  things  than  for  the  things  of  God,  "  The  un- 
 married careth  for  the  things  of  the  Lord,"  &c.,  1  Cor.  vii.  32. 
 
 USE. 
 
 Exhort.  0  be  exhorted  to  fly  all  sinful  and  perplexing  cares ! 
 
 MOTIVES. 
 
 1.  It  is  a  breach  of  God's  holy  precept ;  "  Take  no  care  what  you  shall  eat,  or  what  you 
 shall  drink,  nor  yet  for  you  bodies,  what  you  shall  put  on,"  Matt.  vi.  25,  2G  ;  will  you 
 violate  Christ's  command  or  holy  precept  ? 
 
 The  sinful-  II.    The  sinfulness  of  these  inordinate  thoughts  and  distracting  cares  are 
 
 orratl""        fetlier  aggravated. 
 
 eaies.  1.  It  argties  that  such  are  not  contented  with  their  present  state,  which 
 
 every  one  is  commanded  to  be  ;  "  content  with  such  things  as  you  have  ;"  not  what  others- 
 have,  or  what  you  had  once. 
 
 2.  It  argues,  such  like  not  God's  providential  government  of  the  world  ;  they  seem  to 
 arraign  the  wisdom  of  God  at  their  bar,  as  if  they  knew  better  than  God,  what  was  best 
 for  them  ;  0,  say  they,  what  abundance  of  riclies  have  some,  and  I  am  poor,  and  want 
 bread !  why  is  this  thus  ?  they  have  much  health,  and  I  am  always  weak,  sickly,  and  in 
 pain  !  sirs,  God  knows  that  sickness  is  better  than  health  for  you  ;  and  may  be  the  riches 
 that  some  have,  are  given  them  in  judgment,  to  their  hurt,  and  not  for  their  good,  or  per- 
 haps it  is  all  they  shall  have,  it  is  their  portion ;  and  would  you  then  change  your  condition 
 and  estate  for  theirs  ? 
 
 III.  Consider,  all  your  perplexing  cares  are  vain  and  fruitless;  "Who  by  taking  care  can 
 add  one  cubit  to  his  stature  ?"  Matt.  vi.  27,  this  is  not  the  way  to  get  bread.  It  is  vain  to 
 rise  up  early,  and  sit  up  late,  and  to  eat  the  bread  of  carefulness.  It  is  the  worst  food  you 
 can  feed  on ;  care  wUl  never  fill  your  bellies,  nor  your  purses  ;  no,  it  will  sooner  break 
 your  hearts. 
 
 IV.  Because  there  is  no  need  of  it ;  one  is  enough  to  take  care,  if  he  be 
 
 one  that  is  able  to  supply  all  our  wants,  and  willing  and  faithful  also.    Breth-     JJieiramci^ 
 ren,  Christ  takes  care  of  us ;  "  Cast  your  care  upon  him,  for  he  cares  for  you,"     ous  carta. 
 
SKRM.    XXVII.]  THK    PARABLE    OF    THE    SOWER    OI'ENED.  157 
 
 1  I'et.  V.  7,  Again  he  saith,  "  In  notlung  be  careful,"  &c.,  Phil.  iv.  G.  Nay,  Christ  does 
 not  ouly  take  care  of  us,  but  tlie  Father  also  ;  "  Your  heavenly  Fatlier  knoweth  you  have 
 need  of  all  these  things,"  Matt.  vi.  32.  Can  you  not  trust  God  with  all  your  concernments  ? 
 
 V.  To  give  way  to  these  inordinate  cares,  is  to  act  below  a  rich  man's  child,  t!ie  child, 
 may  be,  hath  but  a  little  or  nothing  in  his  own  possession,  perhaps,  no  money  at  all ;  but 
 what  of  that,  saith  the  child,  my  father  is  a  rich  man,  he  hath  many  thousands,  I  shall 
 have  what  he  sees  1  need  ;  so  he  takes  no  care.  0  learn  wisdom  by  such  a  child,  is  not 
 your  Father  very  ricli  ?  "  is  not  the  earth  the  Lord's,  mid  the  fulness  tliereof  ?"  What,  though 
 you  and  I  have  but  a  little  in  our  own  keeping,  our  Father  is  the  King  of  heaven  and 
 eartii,  and  shall  any  of  his  cliildren  fear  they  shall  want  any  good  thing ;  but  we  must  leave 
 him  to  judge  in  the  case.  David  saith,  "  The  Lord  is  my  Shepherd,  I  shall  not  lack  ;'' 
 but  he  miglit  have  said,  the  Lord  is  my  Father,  I  shall  not  lack.  The  relation  of  a  child 
 is  nearer  ilian  that  of  a  sheep  to  the  shepherd. 
 
 VL  It  is  a  reproach,  and  scandalous  to  religion ;  it  shows  (1.)  As  if  you  cannot  find 
 satisfaction  in  God,  without  the  creature.  (2.)  Naj',  it  is  a  sign  you  are  carnally  minded, 
 and  that  you  have  not  your  dependence  and  trust  in  God,  or  doubt  of  his  care  and  faith- 
 fulness. (3.)  That  you  are  not  well  taught,  or  else  ill  proficients  ;  you  have  not  "  learned 
 in  whatsoever  state  you  are,  therewitli  to  be  content,"  Phil.  iv.  11.  This  was  a  lesson 
 that  Paul  had  learned  :  moreover,  it  shows  you  have  not  seen  tliat  all  earthly  things  are 
 vanity.  See,  saith  the  ungodly,  how  this  man,  this  woman,  who  are  professors,  and  boast 
 of  a  part  in  Christ,  and  know  how  good  God  is,  how  uneasy  he  is,  because  he  wants  the 
 riches  of  this  world,  or  enjoys  no  more  health,  or  meets  with  losses  and  crosses  in  his  tem- 
 poral affairs ;  what  faith  has  he  more  than  other  men  ?  is  this  the  man  that  makes  his 
 boast  of  God  ? 
 
 VII.  They  are  very  sinful,  because  they  hinder  better  thoughts,  they  thrust  all  good 
 thoughts  and  lieavenly  care  out  of  the  heart ;  nay,  thrust  Christ  out,  who  should  dw.ell  in 
 our  hearts,  in  our  minds  and  thoughts,  continually,  but  there  is  no  room  for  him  in  this 
 house. 
 
 VIII.  It  is  heathenish,  and  it  is  a  sign  you  are  no  better  than  others,  and     ^'-  Dodd. 
 have  no  higher  dependeuce  on  Ciod  than  heathens  have ;  nay,   that  you  are  like  them. 
 "  After  all  these  things  do  the  Gentiles  seek,"  Matt.  vi.  32. 
 
 IX.  I'liat  it  is  hurtful  to  your  own  souls,  further  appears. 
 
 1.  May  it  not  disoblige  Christ  from  taking  care  of  you,  to  take  his  work  out  of  his  hand, 
 and  take  care  for  yourselves. 
 
 2.  It  hinders  the  efficacy  of  the  word  and  ordiuances  of  God ;  "  The  cares  of  this  world, 
 and  the  deceitfulness  of  riciies,  choke  the  word,"  Matt.  xiii.  22.  No  wonder  you  profit  not 
 under  the  word ;  may  be  your  thoughts  are  on  the  world  when  you  sit  under  the  preaching 
 of  the  gospel. 
 
 X.  It  hinders  us  from  preparing  for  Christ's  coming ;  "  Take  heed  to  yourselves,  lest 
 at  any  time  your  hearts  be  overcharged  with  surfeiting  and  druukenuess,  and  the  cares  of 
 tjiis  life,  and  so  that  day  come  upon  you  unawares." 
 
 XL  It  shows  that  the  hearts  of  such  are  naught. 
 
 1.  That  they  are  earthly,  and  mind  carnal  things. 
 
 2.  That  their  wills  are  not  bowed  to  the  will  of  God,  but  that  much  unmortified  lusts 
 remain  in  you. 
 
 3.  And  that  you  do  not  first,  chiefly,  and  above  all  things,  "  seek  the  kingdom  of  heaven," 
 Matt.  vi.  3o.  ' 
 
 Quest.  How  shall  we  get  rid  of  sinful  care  ?  ""™  *"  ^^ 
 
 1.  Ans.  Consider  the  evil  of  them,  and  how  dishonourable  it  is  for  you  thus     tracting 
 to  let  your  hearts  run  after  earthly  things.  '""''^" 
 
 2.  Consider  the  relation  you  stand  in  to  God,  and  that  you  are  his  children.  0  remem- 
 ber what  a  Father  you  have. 
 
 3.  Live  by  faith  upon  the  promises ;  "  Trust  in  the  Lord  and  do  good,  and  verily  thou 
 shalt  be  fed,"  Psal.  xxxvii.  3 ;  "  They  that  fear  the  Lord,  shall  want  no  good  thing," 
 Psal.  xxxiv.  10. 
 
 4.  Believe  in  the  all-sufiiciency  of  God  ;  "  I  am  God  Almighty,"  Gen.  xvii.  1 ;  this  is 
 enough.     Thus  Abraham  was  supported. 
 
 5.  Consult  the  wisdom  of  God,  so  you  will  be  content  with  the  portion  he  gives  you,  or 
 what  things  you  have,  not  what  others  have,  or  what  you  have  had,  but  what  you  now 
 have;  "  Having  food  and  raiment,  therewitli  be  content,"  Heb.  xiii.  5. 
 
 0.  Uemember  G.id  is  faithful,  who  hath  promised  that  he  will  help  you,  and  never  leave 
 or  forsake  you. 
 
158  THE  PAEAULE  OF  THE  SOWKE  OPENED.  [bOOK  I. 
 
 7.  Call  to  reniemlu-ance  your  former  exiierionce,  liuw  in  furuier  straits  he  lielped  you, 
 and  aijpeared  for  you.     Thus  PaviJ  was  relieved,  when  in  fears  and  straits. 
 
 Lastly,  Live  much  on  the  thoughts  of  death;  a  httle  will  serve  our  turn  while  we  are 
 here. 
 
 SERMON     XXVIII. 
 
 And  thorns  fpriaui  iip  and  choked  them. — ]Matt.  xiii.  7. 
 
 See  our  Saviour's  exposition,  ver.  22,  "  And  the  cares  of  this  world,  and  the  deceitfuhiess 
 of  riches,  choke  the  word,  and  he  becometh  unfruitful." 
 
 1.  By  thorns  are  meant 
 
 (1.)  The  cares  of  this  hfe,  and  that  I  have  spoken  to. 
 
 (2.)  The  deceitfulness  of  riches. 
 Mr.  Taylor.  Wealth  (saith  one)  in  spina  purifjens ;  pricking  thorns,  full  of  molestation. 
 
 Howriciics  "  They  that  will  be  rich  piercc  themselves  through  with  many  sorrows,"  1 
 tiiorns.'^  Tim.  vi.  10,  will  be  rich ;  they  pursue  after  riches,  whether  God  please  to 
 
 give  them  in  a  way  of  mercy  or  not,  yet  their  hearts  are  set  upon  wealth,  though  they 
 prove  like  pricking  thorns  to  him  ;  as  a  man  walking  through  thorns  is  pricked  on  every 
 side,  before  him  and  behmd  him."  So  saith  my  author,  a  man  greedy  of  gain,  the  craving 
 thoughts  of  getting,  the  labour  and  toil  of  iucreasmg,  the  fear  of  losing,  the  sorrow  of 
 leaving,  prick  him  on  every  side. 
 
 2.  Thorns  are  choking.  So  it  was  riches  that  choked  Demas,  he  loved  this  present 
 evil  world,  he  would  cast  off  Christ  and  sacrifice  to  an  idol,  before  he  would  miss  of  riches. 
 Riches  choked  also  the  young  man  in  the  gospel,  so  that  he  could  not  swallow  down  Christ's 
 holy  doctrine,  of  selling  all,  and  giving  to  the  poor  ;  multitudes  have  been  this  way  choked 
 in  every  age  of  the  church. 
 
 3.  Thorns,  when  the  blossom  is  upon  them,  are  deceiving,  they  seem  pleasant  to  the 
 sight,  hut  let  men  touch  them  with  their  tender  hands,  they  soon  wound  him.  So  riches 
 are  deceitful  things,  they  smile  in  a  man's  face,  and  secretly  pierce  his  heart;  also  a  man 
 tbuiks  he  has  fast  hold  of  them,  but  lo,  on  a  sudden  "  They  take  themselves  wings,  and 
 fly  away  like  an  eagle  to  heaven,"  Prov.  xxiii.  5. 
 
 Doct.  Riches  are  dangerous,  deceitful,  and  hurtful  things. 
 
 1.  Negatively,  they  are  not  evil  nor  hurtful  in  themselves. 
 
 2.  But  in  the  affirmative,  through  the  evil  of  men's  hearts,  and  the  temptations  of  Satan, 
 they  are  hurtful,  evil,  and  deceitful.  Riches  to  a  godly  man,  who  hath  a  heart  to  use  tliein 
 to  the  glory  of  God,  are  a  great  blessing,  but  to  most  men  they  prove  a  plague  and  a  curse. 
 
 I  shall  endeavour  to  do  two  things. 
 
 1.  Show  the  evils  and  snares  that  attend  riches.  , 
 
 2.  Show  they  are  deceitful. 
 
 3.  Apply  it. 
 
 I.  Tiie  evils  that  attend  riches,  are  expressed  by  our  blessed  Saviour,  viz.,  "They 
 choke  the  word  ;"  like  as  thorns  choke  good  seed  where  it  is  sown. 
 
 How  riches  1-  I'^^y  tend  to  choke  the  wm-d  by  tilling  the  thoughts  of  such  men  to  such 
 
 choke  the  a  degree,  that  the  word  can  have  no  room  in  the  hearts  of  such  pereons  to 
 take  root ;  they  mind  earthly  things.  They  take  up  room  (saith  one)  where 
 the  seed  should  root  and  grow.      The  inordinate  love  of  the  world  stuffs  the 
 
 Taylor.  heart  with  worldly  desires  and  motions,  so  that  they  cannot  think  of  any  of 
 
 their  spiritual  wants. 
 
 II.  They  are  in  their  love  and  affections  to  such  a  degree  that  they  are  the  rich  man's 
 god ;  they  prefer  riches  above  Christ.  The  young  man  in  the  gospel  left  Jesus  Christ  ra- 
 ther than  he  would  part  with  his  great  possessions.  And  Demas,  for  the  love  to  the  riches 
 of  this  present  evil  world,  cast  oft'  Christ  and  the  Christian  religion ;  "  Demas  hath  forsalcen 
 me,  having  loved  this  present  world,"  2  Tim.  iv.  10.  Not  that  riches  are  the  cause  of 
 carrying  away  the  heart ;  no,  but  are  as  an  occasion ;  the  cause  is  not  in  them,  but  in  the 
 evil  heart  of  man,  that  is  so  prone  naturally  to  be  set  upon  them,  they  so  suit  and  agree 
 with  the  corruptions  and  natural  inclination  of  men's  evil  hearts. 
 
SERjr.  XXMIl.]  TUli    I'AItAIiLE    OF    TllL    bOWKIl    01>i'.Si:.U.  159 
 
 III.  The  evil  of  riclies  appears  from  wliat  our  Saviour  sailli,  viz.,  "  It  is  as  as  lianl  f.ir 
 a  camel  to  go  through  the  eye  of  a  neeille,  as  it  is  for  a  rich  man  to  enter  mto  the  kint;- 
 (lom  of  heaven,"' Matt.  xix.  i!4.  He  never  saitli  thus  of  poor  men,  or  that  a  poor  man 
 shall  hanlly  enter  into  the  kingilom  of  heaven  ;  no,  but  saith  he,  "  the  poor  received  tlie 
 gospel.  *  So  that  it  appears,  though  poverty  has  many  snares  attending  it,  yet  riches  have 
 more  and  gi-eater ;  but  not  that  it  is  impossible  for  those  who  are  rich,  to  be  saved ;  (no, 
 all  things  with  God  are  possible :)  but  it  is  exceeding  hard  and  difficult,  to  speak  after  the 
 manner  of  men,  they  ai'e  so  great  a  snare  and  obstruction  to  them  who  have  their  hearts 
 
 set  upon  them.  Kiclies  ore 
 
 IV.  The  evil  of  riches  lies  in  their  bewitching  nature  ;  they  have  a  strange  i'ng'Batuje.''' 
 influence  upon  men's  hearts. 
 
 1.  This  appears  by  that  greedy  desire  men  have  after  them,  when  they  see  tliem  com- 
 ing ;  0  how  restless  are  they,  to  add  heap  to  heap,  join  house  to  house,  and  land  to  land; 
 a  little  will  not  serve  their  turn.  Job.  v.  5. 
 
 2.  By  the  great  pains,  they  take,  and  amazing  dangers  they  run,  to  grow  rich  and  great 
 in  the  world,  '•  He  putteth  forth  his  hand  upon  the  rock  ;  he  overturneth  the  mountains 
 by  the  roots,"  Job.  xxviii.  9.  If  rocks  stand  in  his  way  of  finding  gold  or  silver,  he  will 
 batter  those  rocks  ;  or  if  mountains  do  binder  him,  he  will  undermine  them,  or  cut  through 
 thera  ;  what  hazards  do  they  run  by  sea,  and  what  perils  and  dangers  by  land,  to  get  riches 
 and  honours  :  they  will  venture  theur  lives  for  them,  and  sooner  lose  their  lives  than  part 
 with  them.    The  reasons  may  be  these  why  they  thus  prize  riches. 
 
 1.  Because  they  are  connatural  unto  man:  man  is  (saith  Mr.  Carj'l)  a  ?Tj!5: ""^"J ^P 
 kin  unto  the  earth,  and  the  tilings  of  the  earth  ;  he  was  made  of  the  earth,  or  ami  wtuem'' 
 of  the  dust,  and  what  is  gold  hut  yellow  earth,  or  the  dust  of  the  ground  ?     '■'<='i<^^- 
 
 He  whose  original  is  of  the  earth,  and  hath  obtained  no  other  birth,  seeketh  the  earth  : 
 "  He  is  of  the  earth,  andspeaketh  of  the  eai-th,"  John  iii.  31,  and  minds  earthly  tliinge. 
 
 2.  Earthly  tilings,  gold  and  silver  glitter,  or  have  a  shining  beauty  or  glory  in  them, 
 and  so  are  a  bewitching  or  ensnaring  object  of  the  eye.  I  saw  a  wedge  of  gold,  and  a 
 goodly  Babylonish  garment ;  'Well,  and  what  then  ?  I  coveted  thera  ;  my  eye  was  smitten 
 with  them,  and  my  heart  desired  them ;  covetousness  is  called  the  lust  of  the  eyes,  1  John 
 ii.  10  ;  it  is  that  which  the  eye  lusteth  after,  and  earthly  men  walk  by  the  sight  of 
 their  eyes,  they  only  look  at  things  that  arc  seen  ;  they  have  no  spiritual  sight,  they  can- 
 not see  eternal  things :  and  gold,  silver,  and  earthly  treasure,  are  best  of  all  things  their 
 eyes  can  see  or  look  upon. 
 
 3.  Because  they  find  the  continual  need  and  great  usefulnes  of  these  things  :  money  is 
 a  defence,  Eccl.  vii.  12.  iVay,  money  auswereth  all  things,  Eccl.  x.  19.  What  may  not  a 
 man  have  of  all  desirable  things  here,  that  has  abundance  of  money  ?  It  answers  beauty, 
 gallantry,  nobility,  and  what  not  ? 
 
 4.  It  raiseth  men  up  in  repute  and  honour  in  the  world :  estimation  and  gi-andcur  flow 
 in  with  riches :  poverty  bringoth  contempt ;  the  poor  are  trod  upon,  and  despised,  but  the 
 rich  have  many  friends.  Such  who  are  of  low  and  base  birth,  if  once  they  grow  very  rich, 
 they  may  be  made  knights,  earls,  lords,  &c.  JMoney  jirocurcs  great  titles,  and  great 
 places :  poor  men  are  not  made  rulers,  and  governors  of  towns  and  cities,  &c.,  no,  they  are 
 the  rich. 
 
 5.  Because  riches  deliver  men  from  many  outward  evils,  and  supply  men  with  all  earthly 
 comforts  ;  when  the  poor  suffer  want,  and  are  in  necessities. 
 
 V.  Riches  are  evil  in  respect  had  to  many  temporal  dangers,  they  expose     Kiciies  evil 
 men's  lives  :  how  many  have  lost  their  sweet  lives  for  the  sake  of  their  money  !     "f  temponii 
 the  son  has  murdered  the  father,  the  heir  the  prince,  out  of  love  to  riches  and     '•""g'^"- 
 honour,  to  get  their  estates,  crowns,  and  kingdoms  :  and  we  might  fill  a  volume  of  stories 
 of  this  kind.     "  Come  cast  in  thy  lot  with  us,  let  us  lie  in  wait  for  blood  ;  we  shall  find 
 all  precious  substance,  we  shall  fill  our  houses  with  spoil,"  Prov.  i.  13,  14. 
 
 VI.  Riches  are  evil  and  pernicious  things,  because  multitudes  of  men  for  the  Miches  evil 
 love  of  them,  have  jnerced  themselves  through  with  many  sorrows :  "  they  fall  expo"f  to  '^^ 
 into  temptation,  and  a  snare,  and  into  many  foolish  and  hurtful  lusts,"  &c.,  1  '"anymares, 
 Tim.  vi.  9,  10.  Agrdn,  he  saith,  "  While  some  have  coveted  after,  they  have  erred  from 
 the  faith,  and  have  pierced  themselves  through  with  many  sorrows."  Some  by  outward 
 losses  have  run  distracted  ;  others  have  laid  violent  hands  upon  themselves,  and  many  have 
 wounded  their  own  consciences. 
 
 VII.  llany  by  the  love  of  riches  have  lost  their  precious  souls ;  and  this  our  Saviour 
 
IGO  THR    PAHABLE    OF    THE    SOWFH    ©rr.NFD.  [bOOK   I. 
 
 showetli  ill  this  place,  in  respect  of  some  of  these  hearers.     Therefore  riches  are  evil  and 
 
 dangerous  tilings. 
 
 Riches  are  Secondly,  riches  are  deceitful  things. 
 
 deceitful.  J    j,j  respect  of  what  things  they  deceive  men  of. 
 
 2.  In  respect  of  the  way  by  which  they  <lo  deceive. 
 „,       .  .  I.  Riches  deceive  men  of  the  blessings  of  the  word  of  God  ;  they  are  by  the 
 
 deceive  men  love  of  wealth  cheated  of,  and  have  lost  those  convictions  which  they  have 
 "'■  had  in  their  hearts,  of  the  evil  of  sin,  and  of  the  need  of  Christ. 
 
 II.  Riches  deceive  men  of  their  time,  cheat  ami  rob  them  of  those  seasons  they  might 
 have  had  of  hearing  the  word  :  what  opportunities  by  the  inordinate  love  of  the  world  have 
 many  been  deceived  of !  They  must  attend  their  trades,  their  shops,  or  see  to  get  in  their 
 d(  bts,  or  tell  their  money,  when  they  should  have  been  at  a  meeting,  or  in  hearing  the 
 word  of  God. 
 
 III.  Riches  deceive  men  of  profiting  under  the  word  when  they  come  to  hear  it ;  their 
 hearts  run  after  their  covetousness,  they  can  give  no  account  of  what  the  minister  said, 
 their  heads  and  hearts  were  so  filled  with  other  things ;  perhaps  they  are  thinking  of  what 
 is  owing  them,  or  what  they  have  got  by  this  or  that  bargain,  or  how  to  lay  out  their 
 money  to  their  further  advantage,  when  they  should  hear,  and  labour  to  receive  the  word 
 of  God  into  their  hearts. 
 
 IV.  Riches,  or  the  love  of  the  world,  deceive  men  of  Christ,  or  of  espousing  of  -lesus 
 Christ ;  when  they  are  bid  to  come  to  the  marriage ,  one  hath  "  brought  three  yoke  of  oxen, 
 and  he  must  needs  go  to  try  them  ;  another  hath  bought  a  farm  and  he  must  go  and  see 
 it ;  and  another  hath  married  a  wife,  and  lie  cannot  come,"  ilatt.  xxii.  5  ;  no  doubt  it  was 
 a  wife  that  was  an  enemy  to  religion  and  godliness,  but  perhaps  she  w;;s  fair,  or  had  a 
 great  store  of  money  ;  however,  these  outward  things,  or  riches  were  so  in  their  heart,  that 
 Christ  is  slighted,  these  men  make  light  of  those  great  things  of  another  world. 
 
 V.  Riches  deceive  them  of  eternal  life,  they  cannot  part  with  their  money  for  Christ's 
 sake  ;  a  place  in  God's  house  would  be  too  chargeable  for  them  :  what  give  so  much  to  the 
 pastor,  and  so  much  to  the  pour  ?  and  may  be,  saith  a  rich  man,  troubles  may  come,  and 
 I  may  lose  all  I  have  at  once  :  therefore  he  will  rather  lose  Ms  soul  and  heaven,  than  ex- 
 pose his  estate  to  such  hazard. 
 
 VI.  Riches  deceive  men  of  the  love  of  God  ;  "  for  if  any  man  love  the  world,  the  love 
 of  the  Father  is  not  in  him,"  1  John  i.  15.  And  as  men  by  the  love  of  riches  are  de- 
 prived of  God's  love,  so  hereby  they  incur  his  wrath  ;  some  bless  the  covetous  whom  the 
 Lord  abhorreth,  Psal.  ciii.  3.  God  hates  a  covetous  person,  and  no  wonder,  since  he  is  an 
 idolator.  Col.  iii.  5. 
 
 Secondly,  in  what  way,  how  or  after  what  manner  doth  riches  deceive  wicked  men  ? 
 now  riches  1-  By  its  promises     (1.)    They  promise  peace,  satisfaction,  and  content  to 
 
 deceive.  hig  mind,  but  the  poor  wretch  is  deceived,  he  finds  none,  for  these  satisfy  not. 
 
 "  He  that  loveth  silver,  shall  not  be  satisfied  with  silver,"  &c.,  Eccl.  v.  10.  We  see  this 
 true  by  daily  experience,  let  men  get  many  thousands,  yet  they  covet  after  more,  and  are 
 never  satisfied. 
 
 2.  Riches  promise  security ;  the  man  thinks  when  once  he  hath  got  them  he  shall  hold 
 them,  keep  them,  and  be' for  ever  sure  of  them  ;  but,  lo,  on  a  suddeu  they  fly  away  ;  for 
 "  Riches  certainly  make  themselves  wings,  and  ily  away  as  an  eagle  towards  heaven," 
 Prov.  x.xiii.  .">.  Which  denotes  two  things.  (1.)  That  riches  sometimes  fly  away  swiftly, 
 they  are  soon  gone.  (2.)  That  they  often  fly  away  irrecoverably,  there  is  no  recalling 
 them  ;  Ihey  are  Ij'ing  riches  they  promise  to  continue  with  the  owner,  but  deceive  him, 
 and  may  be  called  lying  vanities  ;  yet  they  are  not  deceitful  objectively,  as  sin  and  the  devil 
 are,  but  by  means  of  the  evil  of  men's  hearts  that  trust  in  them,  man  deceives  himself  by 
 them  :  they  are  only  deceitfid  through  the  deceit  of  the  heart. 
 
 f3.)  They  promise  safety  in  times  of  trouble,  and  in  this  respect  they  deceive  men  also  ; 
 "  for  riches  profit  not  in  the  day  of  wrath,"  Prov.  xi.  12.  "  Your  silver  and  yoirr  gold  shaU 
 not  deliver  you,"  Ezek.  vii.  9,  neither  in  the  day  of  conscience,  when  God  that  way  lets 
 out  his  wrath ;  nor  in  the  days  of  outward  calamity,  nor  at  the  hour  of  death,  nor  at  the 
 day  of  judgment,  yet  the  rich  man's  wealth  is  his  strong  tower,  (i.  e.)  he  trusteth  in  it. 
 
 VII.  Riches  do  not  only  deceive  the  possessor,  but  the  poor  also.  Perhaps  a  poor  man 
 hath  a  rich  brother  or  sister.  0,  saith  he,  I  shall  not  want,  nor  be  exposed  to  beg,  because 
 my  brother  is  worth  thousands  :  but  riches  are  so  got  into  his  brother's  heart,  that  there  is 
 no  love,  no  pity,  no  charity  to  be  found  in  him  to  so  near  a  relation,  the  poor  man  is  de- 
 
SERM.    XXVI;I.]  THE    PARiBLE    OF    THE    SOWER    OPENED.  IGl 
 
 *^eiveJ  :  many  have  lain  in  prison  for  debt,  who  have  had  rich  relations ;  many  times  a 
 stranger  is  a  better  friend  than  a  brother. 
 
 VU.  They  deceive  a  man's  own  heart :  0,  saith  a  poor  man,  bad  I  but  the  riches  of 
 such,  or  such  men,  what  good  would  I  do  ?  but  sometimes  when  God  hath  raised  such  to 
 great  riches,  they  have  proved  as  niggardly  and  as  covetous  as  those  which  before  they 
 condemned  upon  that  account ;  such  deceitfiil  things  riches  are  to  a  carnal  heart. 
 
 Quest.     "Who  are  they  that  are  deceived  by  riches  ?  how  may  they  be  known  ? 
 
 1.  Such  who  through  love  to  riches  will  not  attend  upon  the  word,  but  pre-     M'hoare 
 fer  the  world  above  the  word,  the  present  good  more  than  future  good.  riche*^*^     ' 
 
 2.  Such  who  desire  more  after  the  riches  of  the  world  than  after  grace : 
 
 many  say,  "  Who  will  shew  us  any  good  ?"  Psal.  iv.  6;  and  but  few  say,  "  Lord,  lift  up  the 
 light  of  thy  countenance  ui>on  us."  Many  thirst  more  for  gold,  than  for  God  or  Jesus  Christ. 
 
 3.  Such  are  deceived,  who  look  upon  riches  and  other  earthly  things  of  this  world, 
 as  the  chiefest  things  or  business  they  have  to  mind,  or  seek  after  while  they  are  here. 
 
 4.  Such  who  will  run  themselves  into  great  snares  or  temptations  for  the  sake  of 
 wealth  and  riches.  What  hazards  mil  some  men  run,  though  they  are  told  of  the  snares 
 of  such  a  trade,  of  such  an  office,  of  such  a  company  ;  yet  because  it  is  gainful,  nothing 
 can  change  their  minds,  but  tliey  proceed  in  it,  and  will  not  be  dissuaded  from  it. 
 
 5.  Such  that  clog  themselves  with  too  much  business,  so  that  their  hearts  are  almost 
 distracted  ;  alas,  they  allow  themselves  no  time  for  holy  duties,  no  leisure  for  the  service 
 of  God,  neither  pray  morning  nor  night ;  they  regard  neither  the  public  nor  private  wor- 
 ship of  God,  they  have  no  time  to  meditate  on  the  word,  or  on  what  thej'  perhaps  hear  on 
 the  Lord's  day,  and  so  the  word  is  choked  by  these  thorns. 
 
 6.  You  may  know  who  are  deceived  by  riches,  by  their  talk,  their  speech  betrayeth 
 them.  "  Out  of  the  abundance  of  the  heart  their  tongues  speak,  they  are  of  the  world, 
 therefore  sj^eak  of  the  world."  No  sooner  do  they  go  from  hearmg  of  a  sermon  liut  (if 
 you  observe  them)  they  are  discoursing  of  worldly  things,  not  a  word  of  what  they  heard. 
 
 7.  Such  who  place  then:  chief  delight,  content  and  happiness  in  the  things  of  this 
 world,  when  riches  flow  in  upon  them,  that  is  their  greatest  joy,  and  if  they  lose,  or  go  behind 
 Land,  and  fear  theii'  estate  declines,  that  is  their  chiefest  and  greatest  sorrow  and  grief. 
 
 8.  Such  who  do  that  which  is  unjust  to  increase  their  wealth,  even  dig  down  to  hell, 
 or  fall  down  before  the  devil  as  it  were,  to  get  riches,  they  care  not  who  they  wrong  or  ruin, 
 60  that  they  can  but  augment  their  riches,  and  go  off  with  it  without  danger  from  men,  or 
 from  the  law  of  the  land. 
 
 9.  Such  whose  hearts  are  earthly,  where  your  treasure  is  there  is  your  heart  also. 
 Now  some  men  show  that  the  riches  cf  this  world  are  their  chiefest  treasure,  because 
 there  their  hearts  are.  "  They  that  are  after  the  flesh  mind  the  things  of  the  flesh,"  liom. 
 viii.  5.  These  men  will  be  rich,  that  is,  their  resolution  and  all  their  study  and  contriv- 
 ance, their  hearts  are  fully  set  upon  the  world,  let  who  will  take  heaven,  they  are  for  a 
 present  portion,  they  are  for  a  heaven  here,  though  they  lose  their  souls  for  ever. 
 
 These  ai'e  they  that  the  riches  of  the  world  deceive,  and  by  these  thorns  the  word  is 
 choked. 
 
 10.  Such  that  hear  the  word,  and  make  a  profession  of  it,  and  are  counted  saints,  who 
 nevertheless  retam  the  love  of  the  world  in  their  hearts  to  such  a  degree,  that  they 
 give  but  a  little  to  the  poor  saints,  nor  to  support  the  ministry,  and  that  grudgingly 
 also,  it  is  more  too  out  of  fear  they  should  be  suspected,  or  out  of  shame,  than  from  love 
 to  Christ,  or  to  the  poor  saints  and  faithful  ministers.  May  be  a  man  tiiat  gets  his 
 bread  by  his  hard  labour,  will  give  more  than  these  persons,  though  they  may  be 
 iiave  hundreds,  but  that  is  for  their  children,  or  relatiuus,  not  for  Christ,  not  to  uphold 
 his  sinking  interest,  no,  let  that  stand  or  fall,  they  lay  it  not  to  heart,  may  be  when  they 
 die,  they  will  give  hundreds  to  tliis  son,  or  to  that  daughter,  but  five  or  ten  jiounds 
 they  tliink  enough,  nay,  a  gi-eat  deal,  to  give  to  the  pour,  or  to  support  the  Church 
 or  ministry  where  they  were  members,  thus  they  also  are  deceived  by  the  riches  of 
 this  world,  and  prove  themselves  part  of  the  thorny  ground. 
 
 APPLIC  AT  ION. 
 
 I.     Look  upon  riches  as  dangerous  things,  and  leara  from  hence  to  pray     inference. 
 as  Agur  did,    "  Give  me  neither  poverty  nor  riches,"  &c.  Prov.  sxx.  8.     0  how  few  pray 
 agauist  riches. 
 
102  THE   PARABLE   OF  THE   SOWER  OPENED.  [bOOK   I. 
 
 II.  If  riches  increase,  talve  beeJ  of  your  liearts,  and  as  David  sailh,  "  Set  not  your 
 heart  upon  them,"  Psal.  Ixii.  10.     Tliey  tend  to  steal  the  heart  away  from  God. 
 
 III.  Happy  are  they  wlio  are  in  a  middle  state,  neither  rich  nor  poor,  these  men  are 
 in  the  best  condition  of  all  others,  therefore  let  such  be  content,  though  they  never  grow 
 rich. 
 
 Inference.  JY_    J  j^fgj.  )-]]^f^  gy(;]j  jjjgjj  .^y],Q  g^^g  j.j(,]j^  j,jjj  ygj  good,  great,  and  yet  gra- 
 
 cious, have  great  cause  to  praise  God  ;  riches  to  such  are  a  great  blessing.  0  what  a  mercy 
 is  it  to  a  church  to  have  many  of  this  sort  among  them  !  they  give  liberally  according  to 
 their  abundance  ;  riches  to  them  are  given  in  mercy  to  themselves,  and  to  others  also. 
 
 V.  Do  not  take  undue  ways  to  be  rich.  0  beware  of  that,  follow  no  unlawful  calling 
 or  ways  to  get  riches,  or  to  gee  a  livelihood,  but  choose  honest  trades,  and  beware  of  ex- 
 tortion. 
 
 VI.  Let  such  that  are  rich,  labour  to  be  rich  in  good  works,  and  to  be  humble,  for 
 riches  are  apt  to  puff  men  with  pride. 
 
 SERMON     XXIX. 
 
 But  the  other  fell  into  f/ood  ground,  and  brought  forth  fruit,  &c. — Matt.  xiii.  8 
 
 But    he  that    received    the    seed  into  good   ground  is   he    that    heareth    the    word,  and 
 
 understandeth    it,    and  beareth  fruit,  and  hringeth  forth  some  an  hundred-fold,  some 
 
 sixli/,  some  thirty,  ver.   'J.3. 
 But  that  on  the  good  ground,  are    they  which  with    an    honest   and  good  heart   having 
 
 heard  the  word,  keep  it,  and  bring  forth  fruit  with  patience. — Luke  xviii.  15. 
 
 This  is  the  fourth  sort  of  ground,  and  that  only  which  is  good ;  all  the  other  three  was 
 very  bad  and  unfruitful. 
 
 First,  there  are  five  thmgs  mentioned  concerning  this  good  ground,  or  those  who  are 
 honest  hearers. 
 
 1.  They  hear  the  word. 
 
 2.  They  understand  it. 
 
 3.  They  keep  it. 
 
 4.  They  bring  forth  fruit  (though  not  all  to  the  same  degi-ee). 
 
 5.  They  bring  forth  fruit  with  patience,  Thougli  all  do  not  brmg  forth  the  same 
 quantity  of  fruit,  yet  aU  have  good  and  honest  hearts,  and  it  is  the  same  fruit  in  quality. 
 
 Doct.     Some  ground  is  good,  or  some  bearers  are  sincere  and  honest-hearted  persons. 
 In  speakmg  to  this, 
 
 1.  I  shall  show  you,  how  this  ground  came  to  be  good. 
 
 2.  Show  what  a  good  and  honest  heart  is. 
 
 All  Eround  i_  Negatively,  there  is  no  ground  naturally  good,  but  all  is  alike  cvil  and 
 bad.  barren.      "  Every  imagination  of  men's  hearts  (yea,  the  hearts  of  men)  are 
 
 evil,  and  that  continually,"  Gen.  vi.  5.  All  by  nature  are  children  of  wrath,  there  is  none 
 that  understandeth,  &c.  Eph.  ii.  3.  "  All  are  gone  out  of  the  way,  there  is  none  that  doetli 
 good,  no  not  one,  there  is  no  difference,  Ac.  Kom.  iii.  11,  12,  13.  Jews  and  Gentiles,  the 
 elect  and  reprobate,  are  all  alike  by  nature. 
 
 2.  Therefore  in  the  affirmative,  the  difference  is  of  God's  making  ;  as  he  makes  one 
 Christian  to  excel  another  in  gifts  and  graces,  so  he  only  it  is  that  makes  the  difference 
 between  some  hearers  and  others. 
 
 ( 1.  Good  ground  pre-supposeth  a  previous  work  of  the  Holy  Spirit,  to  prepare  it  and 
 make  it  fit  to  receive  the  seed,  at,  or  before  the  sowing  of  it,  which  is  showed  by  another 
 metaphor  ;  the  Word  of  God  is  compared  to  a  plough ;  "  He  that  sets  his  hand  to  the  plough, 
 &c."  Luke  ix.  62.  The  plough  is  the  Gospel,  and  he  that  setteth  his  hand  to  it,  is  one  that 
 prpfesseth  the  Gospel.  Plough  up  the  fallow-ground,  and  sow  not  among  thorns,  that 
 ground  that  is  not  well  ploughed  and  manured  before  the  seed  is  sown,  is  bad.  Every  man's 
 heart  naturally  lies  barren,  stony  or  thorny,  until  by  the  comdctions  of  the  word  and  Spirit 
 it  is  prepared  or  ploughed  up.  This  way  only  the  heart  of  a  sinner  is  made  good.  God 
 breaks  the  hard  and  rocky  heart  to  pieces,  and  makes  soft  and  tender  ;  "He  takes  away 
 the  heart  of  stone  and  gives  a  heart  of  flesl^"  Ezck.  xsxvi.  20.     Not  that  this  is  done  be- 
 
SEEM.   JiXIX.  THE  PARABLE   OF   THE   SOWER   OPENED.  163 
 
 fore  the  seed  of  the  word  is  sown,  or  grace  is  infused,  but  it  is  at  one  and  tlie  same  time  ; 
 the  same  word  is  as  a  plough,  and  also  seed  to  these  hearers,  yet  the  fust  work  of  the 
 Spii-it  on  God's  elect  in  order  of  nature,  as  to  its  operation,  is  that  of  conviction.  "  He  shall 
 convince  the  world  of  sin,"  &c.  John  xvi.  7,  8.  And  then  follows  regeneration,  a  new 
 heart,  in  which  heart  the  seed  of  the  word  (i.  e.,)  true  holiness  springs  up,  and  such  only 
 hrings  forth  fruit.  The  tree  must  first  he  made  good.  No  man  can  make  his  own  evil 
 heart  good,  he  cannot  make  himself  a  new  heart,  no,  that  is  the  work  of  the  Holy  Sjiirit. 
 •'  Create  in  me  a  clean  heart,"  I'sal.  h.  10  ;  it  is  done  by  Almighty  power,  it  is  a  creating 
 operation,  "  A  new  heart  will  I  give  them,"  &c.  Ezek.  xsxvi.  2t3.  The  same  seed  that 
 produceth  faith  in  the  soul,  doth  by  powerful  convictions  melt  and  mollify  the  heart,  and 
 also  purges  and  jnirifies  it,  and  so  the  ground  becomes  good.  And  this  work  is  done  at 
 once,  in  a  moment.  God  works  not  as  man  works,  man  first  ploughs,  and  then  sows  ;  but 
 God  doth  both  together  by  the  seed  of  the  word,  and  workings  of  his  Spirit  on  the  soul. 
 
 1.  Tliere  is  therefore  fu'st  the  gi-ace  of  preparation  in  order  of  nature,  the  How  the 
 gix)und  is  ploughed  np  ;  i.  e.,  eveiy  faculty  of  the  soul  is  effectually  wrought  to  be  good!'' 
 upon  ;  the  work  of  the  plougli,  (saith  one)  is  but  opus  ordinahile,  a  preparative  work  ;  in 
 order  to  sowing  the  seed,  the  gi'ound  must  be  well  ploughed ;  there  must  be  no  baulks,  all  the 
 thorns,  briars,  and  nettles  must  be  turned  up  by  the  roots.  So  the  Holy  Spu-it  works 
 upon  the  whole  heart,  and  changes  every  faculty  as  to  its  evil  quality,  both  the  conscience, 
 judgment,  understanding,  the  will  and  the  affections. 
 
 2.  Then  the  new  heart  follows,  or  the  renavation  of  the  whole  soul  appears^ 
 
 3.  There  are  also  the  heavenly  influences  ;  the  seed  is  watered  by  sweet  showers,  and 
 by  the  shiuings  or  fi-uctit'ying  influences  of  the  sun  :  so  God  causes  the  dew  ""d  showers 
 of  his  grace,  and  the  shinings  and  fructifjing  influences  of  the  Sun  of  righteousness,  to 
 descend  upon  the  hearts  of  these  hearers ;  the  Spirit  sprmkles  daily  the  blood  of  Chi-ist, 
 or  applies  the  virtue  thereof  to  their  souls,  and  that  causes  them  to  grow  and  brijg  forth 
 much  fniit :  and  as  it  is  observed,  the  blood  of  beasts,  applied  to  the  root  of  trees,  makes 
 them  very  fruitful ;  so  the  heart,  I  say,  becomes  fi-iiitful  through  the  -virtue  of  Christ's 
 blood  applied  by  faith. 
 
 SecontUy,  I  shaU  show  you  what  kind  of  a  heart  a  good  heart  is,  or  in  what  respect  it 
 may  be  called  a  good  heart.  How  to  know 
 
 I.  A  good  heart  is  a  new  heart,  and  regenerated  heart.  *  sood  heart. 
 
 n.  It  is  a  heart  united  to  God  and  to  Jesus  Christ :  imion  with  Christ  makes  the  heart 
 good ;  it  is  a  heart  that  loves  Christ,  delights  in  Christ,  that  cleaves  to  him  in  all  cordial 
 affections  ;  it  is  not  divided  between  Christ  and  sin,  nor  between  Christ  and  the  world. 
 
 III.  It  is  a  beheving  heai-t ;  such  believe  with  all  their  heart,  or  with  a  whole  heart, 
 tnistmg  in  Christ,  resting  on  Christ  alone,  and  on  nothing  else,  for  righteousness,  justifica- 
 tion, and  eternal  hfe.  Acts  viii.  37.  They  that  have  a  good  and  honest  heart,  rejoice  in 
 Christ  Jesus,  and  have  no  confidence  in  the  flesh,  Phil.  iii.  3  ;  such  account  all  things  but 
 as  dung  in  comparison  with  Jesus  Christ ;  he  is  most  dear  and  precious  to  them  ;  they 
 sufler  the  loss  of  all  things  for  the  excellency  of  the  knowledge  of  Jesus  Christ,  Phil.  iii. 
 s,  9 ;  whatsoever  they  did  before,  with  Paul,  account  gain  to  them,  is  parted  with  for 
 Christ. 
 
 IV.  A  good  and  honest  heart  is  a  humble  heart,  a  tender  and  contrite  heart,  Hah.  ii.  4 ; 
 it  is  not  a  heart  hfled  up  ;  "  Behold  his  soul,  that  is  lifted  up,  is  not  upright  in  him." 
 
 Quest.  'WTiat  is  it  to  have  a  heart  lifted  up  ? 
 
 1.  Answ.  To  be  strongly  conceited  of  themselves,  as  to  their  parts  and  attaioments 
 above  others,  because  of  their  leaiTdng,  natural  or  acquired  parts,  or  spiritual  gifts,  casting 
 a  slight  and  contempt  upon  others,  as  if  they  were  not  worth  regai'd,  in  comparison  of 
 themselves  ;  some  men  glory  in  then-  knowledge  of  the  tongues,  and  cast  all  others  under 
 reproach,  that  have  not  human  learnmg,  magnifying  that  above  the  Spu-it's  teacliings,  or 
 the  gilts  and  gi-aces  thereof;  "  Be  not  wise  in  thine  own  eyes,"  Prov.  iii.  7;  there  is  more 
 hope  of  a  fool  than  of  him.  A  humble  Christian  thinks  he  knows  nothing,  or  has  not  the 
 knowledge  of  a  man  ;  thus  Agur  ;  "  Sure  I  am  more  brutish  than  any  man,  and  have  not 
 the  understanding  of  a  man,"  Prov.  xxx.  2 :  but  a  proud  person  is  puffed  up  with  a  con- 
 ceit of  his  own  understanding. 
 
 2.  Such  who  think  others  can  teach  them  no  more  than  they  know  already. 
 
 3.  Such  who  are  so  conceited  of  their  own  wisdom,  that  when  they  have  sucked  in  a 
 principle,  wherein  they  differ  from  the  whole  body  of  the  godly,  and  have  no  arguments 
 to  defend  it  from  God's  word  ;  yet  will  go  on  and  maintain  it,  and  though  they  have  no 
 answer,  yet  will  not  hold  their  peace. 
 
164  THE  PiRABLS  OF  THE  SOWEB  OPFNF.D.  [bOOK  I. 
 
 4.  When  the  thing  is  of  small  moment  (perhaps  the  observation  of  a  day),  yet  they 
 will  lay  great  stress  upon  it,  and  disturb  the  peace  of  a  whole  congregation  about  it ;  this 
 shows  they  are  proud  and  conceited. 
 
 5.  Such  who  when  they  have  proselyted  others  to  their  notion,  glory  in  it,  whereas  he 
 should  keep  it  to  himself,  and  not  seek  to  ensnare  weak  and  unwary  persons,  who  are 
 ready  to  be  tossed  about  with  every  wind  of  doctrine. 
 
 G.  AVhen  men  aim  at  self-applause,  or  are  vain-glorious,  the  souls  of  such  are  lifted  up. 
 
 7.  When  a  man's  notions  are  directly  against  plain  and  express  Scriptures,  and  such 
 that  cast  reproach  upon  religion,  and  upon  the  office  and  operations  of  the  Holy  Ghost : 
 some  say  the  elect  were  in  as  good  a  state  and  a  condition  before  eftectual  calling  as  after- 
 wards, and  so  a  vital  union  with  Christ,  and  regeneration,  is  rendered  as  a  small  thing ; 
 or  such  who  glory  in  their  own  strength,  or  magnify  the  power  of  the  creature,  and  will 
 of  man. 
 
 8.  Or  when  a  man  endeavours  to  make  others  little  to  exalt  himself. 
 
 9.  Or  such  who  are  uneasy  under  the  providences  of  God,  and  foolishly  in  their  hearts 
 condemn  the  wisdom  of  God,  and  are  impatient  under  his  hand,  or  seek  undue  ways  to 
 deliver  themselves,  have  a  heart  lifted  up  :  this  is  a  dangerous  thing  ;  "  Pride  goes  before 
 destruction,  and  a  haughty  spirit  before  a  fall,"  Prov.  xvi.  18. God  has  made  no  pro- 
 mise to  such  ;  no,  "  He  resisteth  the  proud,  but  gives  gi-ace  to  the  humble  ;  God  abhor- 
 reth  the  proud,"  Prov.  xvi.  5.  And  such  Paul  shows,  "  Know  nothing,  but  doting  on 
 questions  and  strifes  of  words,  whereof  cometh  envy,  strife,  railing,  and  evil  surmisings," 
 1  Tim.  vi.  4. 
 
 V.  An  honest  and  a  good  heart  is  an  understanding  heart ;  he  heareth  the  word,  and 
 understandeth  it. 
 
 1.  He  understandeth  it  is  not  the  word  of  man,  but  the  word  of  God. 
 
 2.  He  receives  it  not  from  the  eloquence  of  the  preacher,  nor  because  it  affects  his  ears, 
 but  because  it  reacheth  his  heart. 
 
 3.  Not  from  thg  love  he  has  to  the  minister,  but  in  love  to  Christ,  whose  word  it  is. 
 
 4.  He  receives  it  into  his  understanding,  or  believes  it  not  barely  with  the  faith  of 
 credence  or  human  faith,  but  with  a  divine  faith,  a  faith  wrought  in  Him  by  the  Holy 
 Ghost,  or  with  the  faith  of  the  operation  of  God,  he  doth  not  receive  the  word  into  his 
 head  only,  but  into  his  heart  also. 
 
 5.  He  understands  the  worth  of  the  word,  he  sees  it  is  rich  treasure,  he  knows  that 
 Christ  is  hid  in  this  field. 
 
 G.  He  understands  the  doctrine  of  the  Gospel,  and  the  word  of  righteousness,  and  it  is 
 so  called. 
 
 7.  He  understands  the  power  and  efficacy  of  the  word  ;  he  esperienceth  "  that  the  word 
 is  like  fire,  and  a  hammer  that  breaks  the  rock  in  pieces  ;"  and  that  it  works  physically 
 on  his  soul. 
 
 VI.  A  good  and  honest  heart  is  a  perfect  heart,  a  sincere  or  upright  heart  (i.e.),  he 
 wants  no  essential  part  of  a  true  Christian,  as  a  perfect  man-child  hath  all  the  parts,  and 
 wants  no  limb,  no  member,  or  no  essential  part  of  a  man :  he  follows  Christ  not  for 
 loaves,  nor  for  profit  or  applause  ;  he  is  the  same  in  private  as  in  public,  and  no  changes 
 change  him  ;  he  is  for  the  work  as  well  as  for  the  wages,  for  the  cross  as  well  as  for  the 
 crown. 
 
 VII.  It  is  an  obedient  heart ;  he  follows  Christ  whithersoever  he  goes ;  he  wiU  do 
 whatsoever  Christ  saith,  because  he  loves  the  Lord  Jesus ;  such  "  obey  from  the  heart  the 
 form  of  doctrine,  Kom.  vi.  17 :  his  obedience  is  evangelical,  universal,  and  continual ;  he 
 obeys  from  right  principles,  he  obeys  Christ  in  every  command,  yea,  in  the  hardest  thing, 
 and  continues  to  obey  to  the  end. 
 
 VIII.  It  is  a  fiiithful  heart,  will  do  everything  as  God  requires  it  to  be  done,  that,  and 
 no  more ;  neither  diminish  from  the  commission  Christ  hath  given,  nor  make  any  alter- 
 ation, nor  add  thereunto  ;  "  Beloved,  thou  doest  faithfully  all  thou  doast,"  &c.,  3  John  v. 
 Abraham,  Moses,  and  all  the  godly,  acted  in  all  truth  and  faithfulness  in  their  obedience 
 to  God. 
 
 IX.  It  is  a  jealous  heart ;  such  take  great  heed  lest  their  hearts  should  deceive  them, 
 or  not  be  right  with  God ;  "  Search  me,  0  Lord,  and  know  my  heart,"  Psal.  cxxxix.  23 ; 
 
 "  try  me,  and  know  my  reins ; make  my  heart  found  in  thy  statutes,  that  I  may  never 
 
 be  ashamed,"  Psal.  cxix.  80.     They  know  the  heart  is  deceitful,  therefore  are  jealous 
 over  it. 
 
 X.  It  is  a  fruitful  heart. 
 
SKBM.   XXIX.]  THE    PARABLE   OF   TUE   NEW   WINE.  165 
 
 Thirdly,  What  fmit  does  a  good  heart  bring  forth  ? 
 
 1.  Fruits  of  lioUness. 
 
 2.  It  brings  forth  the  fruits  of  the  Spirit,  the  fiTiits  of  faith,  love,  and  meekness. 
 
 3.  The  fniit  of  mercy,  and  charity. 
 
 4.  Justice  :  Lo,  half  my  goods  I  give  to  the  poor  ;  such  also  will  (if  able),  if  they  have 
 wronged  any  man,  make  restitution  ;  "  If  I  have  taken  away  from  any  man  by  false  ac- 
 cusation, I  restore  him  fourfold." 
 
 5.  They  bring  forth  much  fruit,  some  an  hundred-fold,  some  sixty,  and  some  thirty- 
 fold  :  all  do  not  bring  forth  the  like  quantity  ;  some  have  not  so  great  a  measure  of  grace, 
 nor  like  gifts  ;  one  receiveth  two  talents,  another  five,  and  each  brings  forth  fruit  accord- 
 ing to  the  degrees  or  measure  of  grace  and  gifts  received. 
 
 6.  They  bring  forth  ripe  fruit,  and  fruit  in  due  season  ;  it  is  good  fruit,  and  it  is  fruit 
 also  according  to  the  cost  and  pains  God  is  at  with  us  ;  "  What  could  I  have  done  more 
 for  my  vineyard  than  I  have  done  ?"  Isa.  v.  4.  Some  answer  not  the  charge  and  cost 
 Christ  is  at  with  them  ;  if  a  man  lays  out  more  cost  on  some  ground  than  on  others,  he 
 exjiects  more  fruit  from  that  gi-ound  :  so  doth  Jesus  Christ. 
 
 7.  They  bring  forth  fruit  with  patience.  They  continue  in  well  doing,  and  wait  on 
 God  for  all  the  good  which  he  hath  promised  ;  they  bear  up  under  trouble  and  afflictions 
 with  patience.  "  He  that  believes  shall  not  make  haste  :"  they  endure  sharp  providences, 
 like  as  the  wheat  endures  sharp  frosts,  and  also  abide  fruitful  in  years  of  drought,  Jer. 
 xvii.  8. 
 
 APPLICATION. 
 
 1.  Infer.  From  hence  we  may  infer,  that  the  cause  why  many  that  hear  the  Word  are 
 unfruitful,  and  profit  not,  is  by  reason  of  their  corrupt,  barren,  and  evil  hearts ;  it  is  im- 
 possible that  an  unconverted  person,  or  a  carnal  heart,  should  bring  forth  good  fruit :  a 
 bitter  fountain  may  as  well  send  forth  sweet  water,  or  a  fig-tree  bear  olive  berries,  or  a 
 thorn  bear  figs. 
 
 U.  That  God  accepteth  of  no  religious  duties,  which  are  performed  by  an  unrenewed 
 person,  though  he  may  preach,  read,  bear,  give  to  the  poor,  yet  being  all  done  by  a  man 
 void  of  grace,  or  by  one  whose  person  is  not  accepted,  his  duties  are  not  accepted,  but  are 
 rather  an  abomination  unto  the  Lord  ;  neither  can  anything  which  simiers  can  do,  bring 
 them  into  a  state  of  acceptation  with  God  ;  none  are  accepted  but  only  in  Christ ;  "  who 
 hath  made  us  accepted  in  the  Beloved,"  Eph.  i.  6. 
 
 lU.  That  the  hearts  of  all  men  naturally  are  evil,  or  like  bad  ground,  bring  forth 
 only  evil  and  corrupt  fruit. 
 
 IV.  That  God  alone  prepares  the  heart  for  the  seed  ;  it  is  he  that  makes  the 
 ground  good ;  no  ground  can  make  itself  good,  no,  it  is  the  work  of  the  husbandman ; 
 the  sinner  is  \yholly  passive  in  the  work  of  regeneration,  grace  works  physically  on  tlio  heart. 
 
 V.  That  the  reason  why  some  men  fall  away  from  the  profession  they  make  of  re- 
 li^on,  is  because  their  hearts  were  never  right  in  the  sight  of  God,  or  were  never  changed. 
 
 VI.  That  no  sincere  believer  doth,  or  can  fall  away  totally  and  finally,  so  .sincere  be- 
 as  to  perish  ;  all  who  received  the  work  into  good  and  honest  hearts,  brought  JjJt '^''\o,^'j"' 
 forth  fruit  unto  eternal  life,  they  hold  out  to  the  end.  "  We  are  not  of  them  and  finally 
 that  draw  back  unto  perdition,  but  of  them  that  believe  to  the  saving  of  the  aw^y. 
 soul,"  Heb.  X.  39.  Apostates  are  of  another  sort,  i.e.,  either  of  the  stony  or  thorny 
 ground,  and  indeed  of  all  either  of  those  sort  of  hearers  fall  into  apostacy.  or  perish  in  hy- 
 pocrisy. But  good  and  honest  hearted  professors  hold  out  to  the  end.  This  being  a  great 
 and  comfortable  truth,  though  denied  by  many  persons  (and  some  of  which  I  hope  are 
 good  Christians,  whose  experiences  I  am  persuaded  contradict  their  principles)  I  shall  here 
 give  some  reasons  or  arguments  to  prove  they  who  are  true  believers  camiot  totally  and  finally 
 fall  awaj. 
 
 1.  Arg.  Because  tliey  are  elected  or  chosen  to  eternal  life,  all  that  are  '•  A'K"- 
 elected  do  truly  believe  in  Christ,  and  they  are  ordained  to  be  saved  as  well  as  to  be  sanc- 
 tified ;  if  it  be  impossible  for  the  elect  finally  to  be  deceived  by  false  prophets,  then  it  is 
 impossible  for  the  elect  totally  and  finally  to  perish  ;  but  it  is  impossible  for  the  elect  finally 
 to  be  deceived,  ergo.  See  what  our  Saviom-  saith,  "  If  it  were  possible  they  should  de- 
 ceive the  very  elect,"  Matt.  \xiv.  24.  Our  Saviour  by  tlicse  words  shows,  it  is  impossible 
 for  the  elect  finally  to  be  deceived  ;  though  they  may  fall,  yet  they  shall  rise  again. 
 
 2.  Arg.     If  the  elect  are  not  ordained  only  to  be  saved,  but  also  to  be  fruilfuf,  and 
 
IG6  THE   PAHAELE    OF    THE    NEYT   WINE.  [bOOK  I. 
 
 that  their  fruit  shall  remain,  then  they  cannot  totally  and  finally  perish.  But  tlie  elect 
 are  not  only  chosen  to  be  saved,  but  to  be  fruitful,  and  that  their  fruit  should  remain,  enjo. 
 See  the  words  of  our  Lord,  "  Ye  have  not  chosen  me,  but  I  have  chosen  you,  and  ordained 
 you  that  you  sliould  go  and  bring  fortii  fruit,  and  that  your  fruit  sliould  remain,"  John 
 V.  16.  It  is  worthy  of  our  noting,  that  our  Saviour  in  these  words  anticipates  his  disci- 
 ples as  to  a  doubt  that  might  rise  in  them;  he  having  just  before  told  tliem,  that  some 
 branches  tliat  were  in  him  by  an  outward  profession,  or  externally  in  him,  might  wither 
 and  be  cut  off,  and  he  cast  into  the  fire.  From  hence  they  might  say.  Lord,  if  this  be  so, 
 we  may  also  become  unfruitful,  and  as  withered  branches  be  cut  offand  perish  for  ever. 
 
 Now  to  prevent  any  such  doubt,  he  brings  in  these  words,  pray  observe  the  scope  and 
 
 rise  of  what  our  Lord  here  said,  and  then  will  appear  to  you  the  exposition  of  what  he 
 spoke  in  the  beginning  of  this  chapter,  which  many  bring  as  an  argument  to  prove,  that 
 such  who  are  in  Clirist,  may  iitterly  perish ;  whereas  he  shows,  he  does  not  there  refer  to 
 his  elect,  or  such  who  obtain  a  vital  union  with  himself,  but  to  such  believers  as  the  stony 
 and  thorny  ground  hearers  were. 
 
 0,  it  is  a  mighty  word,  "  Ordained  you  that  you  should  go  and  bring  forth  fruit."  Can 
 the  absolute  decree  and  purpose  of  God  be  made  of  none  efi'ect  ?  Nay,  and  "  that  your 
 fruit  should  remain,"  Jer.  xvii.  8 ;  that  is,  that  you  shall  not  cease  to  hear  fruit,  as  the 
 prophet  speaks. 
 
 Some  shall  ^'  ^'^^'  "^^^  Covenant  of  grace  secures  them  from  final  falling  ;  Christ 
 ijiing  forth  has  engaged  in  that  holy  compact  for  all  the  elect,  to  preserve  them  unto  eter- 
 fo  "the  end'     ^'^^  1^^^  '>  ^'^^  Father  hath  put  them  as  sheep  into  his  hand,  as  their  Surety  and 
 
 the    reasons     Sliepherd  : "  They  shall  never  perish,  nor  can  any  pluck  them 
 
 thereof.  out  of  my  hand,"  John  x.  28.     iloreover,  God  hath  sworn  to  Christ  the  true 
 
 David  in  this  covenant,  "  that  his  seed  shall  endure  for  ever."  His  seed  are 
 all  true  believers  ;  all  that  are  born  of  God  ;  this  covenant  is  "  ordered  in  all  things  and 
 sure,"  2  Sam.  xxiii.  5  ;  it  cannot  be  dissolved  nor  broken ;  it  is  made  with  Christ  for  us, 
 who  is  oWiged  to  perform  all  the  conditions  that 'were  agreed  imto  between  the  Fa- 
 ther and  Himself,  before  the  world  began  ;  which  was  to  die  for  us,  to  renew  us,  and 
 to  preserve  us  to  eternal  life. 
 
 If  the  love  of  God  be  unchangeable,  and  everlasting,  if  the  covenant  between  God  the 
 Father  and  God  the  Sou  as  MetUator  cannot  be  broken,  if  God  hath  sworn  that  the  seed 
 of  Christ  shall  endure  for  ever  ;  if  Christ  hath  undertaken  to  preserve  us  by  his  almighty 
 power  to  salvation,  and  hath  said  none  of  his  sheep  shall  perish  ;  if  none,  i.  e.,  neither  sin, 
 Satan,  the  world,  nor  any  thing  else,  can  pluck  them  out  of  his  hand,  or  separate  them 
 from  the  love  of  God  ;  then  true  believers  can  never  totally  and  finally  perish  ;  but  all 
 these  things  are  so  :  ergo. 
 
 4.  Arg    Ts  taken  from  the  death,  resurrection,  ascension,  and  intercession  of  Jesus  Christ. 
 
 If  Christ  in  the  room  and  stead  of  all  his  elect,  and  hath  borne  all  God's  vindictive  ven- 
 geance for  them,  and  God  is  for  ever  reconciled  to  them  by  the  death  of  his  Son ;  if  they 
 were  all  virtually  quickened  and  raised  from  the  dead  in  him,  and  they  did  representa- 
 tively also  all  ascend  in  him  who  was  their  Head,  and  are  all  virtually  now  glorified  in  him 
 in  heaven  ;  if  Christ  intercedes  for  all  his  elect,  or  prays  that  their  faith  may  never  utterly 
 fail,  if  he  prays  that  they  may  be  kept  from  all  evil  that  is  damnable,  and  may  all  be  with 
 him  where  he  is  ;  theu  no  true  believer  can  fall  totally  and  finally  from  a  state  of  grace, 
 so  as  to  perish.     But  all  these  things  are  undoubtedly  so,  as  I  could  abundantly  prove  :  ergo. 
 
 5.  Arg.  Our  union  with  Christ  is  an  indissolvaljle  union,  and  this  secures  all  true  be- 
 lievers from  final  falhng.  It  is  like  the  union  tliat  is  between  the  Father  and  Jesus  Christ 
 as  Mediator  ;  "  I  in  them,  anc^thou  in  me,  that  they  may  be  made  perfect  in  one,"  John 
 xvii.  23,  or  into  one  ;  into  this  union  Christ  prayed  all  that  believe  may  be  taken ;  "  Nei- 
 ther pray  I  for  these  alone,  but  for  them  also,  which  shall  believe  on  me  through  their 
 word,  that  they  all  may  be  one,  as  thou.  Father,  art  in  me,  and  1  in  thee,  that  they  also 
 may  be  one  in  us,"  &c.,  John  xvii.  20,  21. 
 
 If  the  union  between  the  Father  and  Jesus  Christ  can  never  be  dissolved  or  broken, 
 and  believers  are  brought  into  as  firm  a  union,  then  behevers  can  never  finally  fall, 
 but  the  former  is  true,  ergo. 
 
 6.  Arg.  My  next  argument  is  taken  from  the  indwclluig  or  cohabitation  of  the  Holy 
 Spirit  in  all  believerb ;  the  Spirit  hath  taken  up  his  abode  in  them  for  ever;  "Hedwelleth 
 in  you,  and  shall  be  in  you, — that  he  may  abide  with  you  for  ever,"  John  xiv.  17,  verse 
 10.  If  the  holy  Spirit  dwells  in  believers,  and  shall  abide  in  them,  to  uphold,  guide,  lead, 
 strengthen,  support,  confirm,  and  preserve  them  to  the  end  of  their  days,  they  can  never 
 finally  fall.     But  this  I  have,  and  might  more  abundantly  prove,  ergo. 
 
SERir.   XXIX.]  THE   PAKABLE   OF   THE  NEW   WIXE.  1()7 
 
 Lastl}'.  If  all  tliat  receive  the  word  iiito  good  and  honest  hearts,  do  bring  fortli  fniit 
 unto  eternal  life  ;  then  none  of  them  shall  finally  fall :  but  this  our  Lord  doth  positively 
 affirm,  crcio. 
 
 VII.  We  infer,  that  the  Word  of  God  is  not  understood  as  to  its  worth,  excellency, 
 power,  or  efficacy  by  many  hearers  ;  they  feel  not,  know  not,  experience  not  the  worth 
 and  virtue  thereof ;  no,  none  but  sincere  Christians  experience  this. 
 
 Exhort.  1.  0,  in-ize  the  Word  of  God;  esteem  it  above  your  necessary  food  ;  value  it 
 more  than  much  fine  gold  ;  it  is  with  the  Sphrit  the  immortal  seed,  by  which  an  immortal 
 babe  is  begotten,  and  fed  to  everlasting  life. 
 
 2.  Show  you  are  good  ground  by  your  fruitfuhiess,  in  holiness,  in  grace,  in  all  the 
 graces  and  fruits  of  the  Spirit,  and  iu  all  good  duties,  good  deeds,  and  good  works. 
 
 MOTIVES. 
 
 That  I  may  press  you  to  labour  after  fruitfulness  in  grace  and  holiness : 
 
 1.  Consider  you  were  chosen  to  be  holy,  or  ordained  to  go  and  bring  forth  fruit, 
 &c.     You  caimot  know  you  are  God's  elect,  unless  you  are  holy  and  fruitiul  persons. 
 
 2.  You  are  united  and  married  to  Christ,  that  you  should  bring  forth,  Iiom.  vii.  4. 
 
 3.  God  hath  made  your  hearts  hke  good  ground,  to  the  end  you  should  be  a  holy  and 
 fruitful  people. 
 
 4.  God  hath  bestowed  much  cost  and  pains  on  us,  that  we  might  be  made  fruitful 
 Christians,  and  as  the  effects  thereof,  he  looks  and  expects  we  should  be  fruitful. 
 
 5.  He  gives  us  fruitful  seasons,  fruitful  showers,  and  fruitful  shinings,  and  all  to 
 this  end  and  purpose. 
 
 6.  It  is  our  fruitfuhiess  in  grace  and  holiness  that  is  the  gloiy  of  believers,  and  that  which 
 commends  religion  to  the  blind  and  barren  world. 
 
 7.  This  tends  also  to  the  glory  of  God  ;  "  Hereby  is  my  Father  glorified  that  you  bear 
 much  fruit,  and  so  shall  ye  be  my  disciples,"  John  xv.  8. 
 
 8.  If  after  all  the  showers  tliat  fell  from  heaven,  any  remain  like  evil  and  bad 
 ground,  "  bring  forth  briers  and  thorns,  such  are  near  to  cursing,  and  whose  end  is  to  be 
 burued,"  Heb.  vi.  7,  8. 
 
 9.  We  are  created  iu  Christ  Jesus  to  good  works,  and  ordained  to  walk  in  them,  Eph. 
 ii.  10. 
 
 10.  No  man's  faith  is  known  to  be  true,  but  by  its  fiuits  or  good  works,  though  holi- 
 ness and  good  works  cannot  justify  our  persons,  yet  they  justify  our  faith,  and  render  us 
 justified  persons  before  men,  and  to  our  own  consciences  also. 
 
 Obj.  If  believers  cannot  fall  away,  what  need  is  there  to  press  them  to  lead  an  holy 
 life? 
 
 1.  Answ.  To  glorify  God  :  besides  they  are  as  much  ordained  to  holiness  as  they  are 
 unto  happiness,  or  to  use  the  means,  as  well  as  to  enjoy  the  end. 
 
 2.  It  is  in  weU-doing  we  are  to  seek  eternal  life  :  "  to  them  who  by  a  patient  continu- 
 ance in  well-doing,  seek  for  glory  and  honour,  and  immortality,  eternal  life,"  Iiom.  ii.  7. 
 
 Quest.  Why  are  there  so  many  cautions  and  take  heeds,  given  to  us  in  epistles  the 
 apostles  wrote,  lest  we  fall,  if  behevers  cannot  finally  fall  so  as  to  perish  ? 
 
 1.  Answ.  The  epistles  were  wrote  to  the  churches,  and  all  were  not  true  Christians 
 that  were  got  into  the  churches  of  the  saints  ;  therefore  there  was  need  to  caution  all  to 
 abide  steadfast,  and  to  take  heed,  lest  some  appeared  to  be  but  false  professors. 
 
 2.  Because  believers  may  fall  foully,  though  they  cannot  fall  finally,  they  may  througli 
 Satan's  temptations,  and  the  evil  that  remains  in  them,  wound  their  own  souls,  and  greatly 
 dishonour  God  ;  and  therefore  there  is  need  of  those  cautions  and  take-hoeds.  But  if 
 they  are  sincere,  they  cannot  finally  fall ;  "  if  they  had  been  of  us,  no  doubt  but  they 
 would  have  continued  with  us."  Therefore  those  in  Heb.  vi.  4,  o,  who  tasted  of  the  good 
 word  of  God,  etc.,  and  fell  away,  were  not  true  believers,  as  Paul  in  ver.  'J,  shows,  they 
 liad  not  those  things  which  accompany  salvation,  or  do  always  accompany  or  attend  true 
 grace. 
 
 And  thus  I  shall  close  with  this  parable. 
 
168  TUP.   PARABLE    OF   TTir-'.   TEAKI.   OF   GKEAT   I'KICE.  [coOK    I. 
 
 SERMON    XXX. 
 
 Affain  (he  Mngdom  of  heaven  is  like  unto  a  merchantman  seeking  goodly  pearl,  who 
 when  he  had  found  one  pearl  of  great  price,  went  and  sold  all  that  he  had,  and 
 bonght  it. — Matt.  xiii.  45,  46. 
 
 The  year  of      In  speaking  unto  this  parable,  I  sliall  in  my  usnal  method. 
 
 Chnst.  32.  2.  Open  what  the  design  or  chief  intention  of  our  blessed  Lord   is,  in 
 
 speaking  of  it. 
 
 -•  Open  the  parts  thereof. 
 
 3.  Eaise  one  or  two  points  of  doctrine  therefrom,  and  in  onr  usual  method  prosecute 
 them. 
 
 Thede-  1.  Pouhtless  oiir  blessed  Saviour  in  tliis  parable  deslgneth  two  things, 
 
 scope^of  (1-)  To  set  forth  the  excellencj-  of  the  gospel  dispensation,  there  lying  in 
 
 bie  ouened       '' '''  P''^''^'^"^  pearl,  which  they  that  are  truly  wise  will  seek,  and  part  with  all 
 to  purchase. 
 
 (."^•J   io  set  forth  the  transcendent  worth  and  excellency  of  the  pearl  of  great  price. 
 Whntis  This  I  conceive  is  the  main  scope  and  design  of  our  Lord  in  this  parable, 
 
 the'k/n"-^  2ndlj,  I  shall  explain  the  parts  thereof, 
 
 domof"  "  Again  the  kingdom  of  heaven  is  like,"  &c. 
 
 eaven.  jg^  ^j^^  kingdom  of  heaven  I  understand  is  meant  the  gospel  dispensation ; 
 
 l^rilvTm'       ^^^  ^^  '^  '°  several  other  Parables)  or  the  true  and  spiritual  ministration  thereof; 
 nistry  2.  in  which  the  special  grace  and  favour  of  God  is  comprehended,  and  extend 
 
 ■wiio  is  u"to  'he  sons  and  daughters  of  men. 
 
 meant  by  fo  a  merchantman.     The  merchantman  may  mean,  any  person  who  seeks 
 
 chant  man.  after,  or  labours  for  such  things  that  are  of  an  excellent  and  spiritual  nature. 
 Seeking  goodly  pearl.  Pearls  are  the  choicest  things,  merchants  trade  or 
 venture  to  sea  for :  Therefore  doubtless  these  goodly  pearls  that  a  spiritual  merchant  seeks, 
 are  some  of  the  choicest  things  of  God  ;  as  peace  and  reconciliation  with  God,  pardou  of 
 sin.  and  eternal  life. 
 
 Who  when  he  hath  found  one  pearl  of  great  price  :  by  this  one  pearl  of  great  price  is 
 meant  our  Lord  Jesus  Christ ;  and  so  I  tliink  it  is  taken  by  all  expositors  generally. 
 
 Went  and  sold  all  that  he  had :  that  is  he  parted  with  all  things,  which  before  he 
 valued,  or  did  esteem  to  be  gain  to  him,  that  he  might  obtain  this  precious  pearl,  as  Paul 
 speaks,  Phil.  iii.  8,  9.  Whether  external  riches,  honours,  pleasures,  so  far  as  they  are 
 sinful,  or  carry  the  heart  away  from  God  :  he  parts  with  all  his  sins,  his  unrighteousness  ; 
 moreover,  he  parts  with  his  own  righteousness,  also  in  point  of  justification,  tliat  so  he 
 might  have  Christ  and  his  righteousness  to  justify  him  in  the  sight  of  God. 
 
 "  And  bought  it :"  but  it  is  "  without  money  and  without  price,"  Isa.  Iv.  1,  2 ;  he  came 
 to  accept  of  Christ,  or  to  receive  Jesus  Christ  upon  those  very  terms  he  is  offered  in  the 
 gospel,  viz.,  freely. 
 
 So  much  briefly  by  way  of  explanation  of  the  several  parts  of  this  parable. 
 
 Thbdly,  I  shall  take  notice  of  two  or  three  points  of  doctrine  from  this  short  exposi- 
 tion, and  shall,  God  assisting,  more  fully  prove  and  demonstrate  the  truth  of  the  exposi- 
 tion, and  make  improvement  thereof. 
 
 Doct.  That  a  man  in  seeking  after  heavenly  things,  viz.,  grace  and  glory,  may  be  com- 
 pared unto  a  merchant. 
 
 2.  I  shall  show,  in  what  respects  a  man,  in  seeking  after  heavenly  things,  may  be  com- 
 pared to  an  earthly  merchant. 
 
 2.  Show,  that  spiritual  merchandizes  are  the  most  rare,  or  the  most  excellent  merchan- 
 dizes in  the  wor'd. 
 
 3.  Improve  it. 
 
 1.  A  merchant  is  one  that  trades  or  deals  for  the  good  things  of  this  world,  and  he 
 makes  it  his  cliief  business  ;  so  a  man  that  seeks  after  heavenly  things,  he  trades  or  deals 
 in  spiritual  commodities,  and  he  makes  religion  his  chief  business :  hence  saith  Paul  to 
 Timothy,  "  meditate  upon  these  things,  give  thyself  wholly  to  them,  that  thy  profiting 
 may  appear  to  all  men,"  1  Tim.  iv.  15. 
 
 IL  A  merchant  sometimes  trades  and  deals  in  things  of  great  worth,  as  here  in  this 
 parable  is  expressed,  viz.,  goodly  pearl ;  what  is  more  valued  than  gold,  silver,  precious 
 stones,  and  goodly  pearl  ? 
 
SERM.    XXX.]  THF.   PARABLE    OF   THE    I'EAni,    OF    GREAT    PEICF.  lf)0 
 
 So  a  professor  or  a  Christian,  one  tliat  seeks  tliose  things  that  are  above,  trailes  in  such 
 things  or  commodities,  which  are  of  very  groat  worth,  as  the  favour  of  GoJ,  redemption, 
 reconciliation  with  God,  justitication,  pardon  of  sin,  and  eternal  life  ;  these  are  things  of 
 the  highest  value,  yea,  beyond  all  coiiiiiutation,  what  may  be  compared  to  them !  earthly 
 things  are  but  mere  dirt,  toys,  and  trifles  to  these  things  ;  no  onyx,  sapphir,  clirystal,  coral, 
 topaz,  or  rubies,  may  compare  to  heavenly  things,  or  to  the  things  which  the  spiritual 
 merchant  deals  in,  and  for. 
 
 III.  A  merchant  sets  his  heart,  his  mind,  and  chiefest  thoughts  upon  his  merchandize ; 
 I  mean  he  prefers  those  things,  and  in  good  earnest  pursues  after  them  above  all  things 
 upon  the  earth. 
 
 So  a  spiritual  merchant,  or  a  true  Christian,  sets  his  heart  and  chiefest  thoughts  upon 
 heavenly  things,  he  "  sets  his  affections  on  things  above,  and  not  on  things  that  are  upon 
 the  earth :  our  conversation  is  in  heaven,"  &c..  Col.  iii.  1,  and  Phil.  iii.  20,  and  Rom.  viii. 
 5.  Other  people  mind  the  things  of  this  world,  or  the  things  of  the  flesh,  and  labour 
 after  the  meat  that  perisheth  :  but  these  mind  the  things  of  the  Spirit,  and  chiefly 
 "  Labour  after  that  meat  which  endureth  unto  eternal  life,"  John  vi.  27. 
 
 IV.  A  merchant  sometimes  ventures  to  sea,  and  runs  many  great  dangers     a  merchant 
 (in  seeking  goodly  pearls,  and  after  rich  merchandizes)  both  by  storms,  rocks,     S^ngfrsl'' 
 and  sands,  and  pirates  also. 
 
 So  a  ti-ue  Christian  is  exposed  to'great  difficulties,  and  runs  many  dangers,  who  ventures 
 out  into  a  visible  profession  of  religion ;  on  tlie  sea  of  this  world ;  what  storms  of  re- 
 proaches, temptations  and  persecutions  is  he  oft-times  exposed  unto  ?  i  Tlu"ough  many 
 tribulations  we  must  enter  into  the  kingdom  of  heaven.  ) 
 
 V.  A  merchant  at  tirst  hath  not  tliat  skill  in  trading  as  he  attains  or  gets  afterwards  : 
 old  dealers  have  more  judgment  and  greater  experience,  than  such  who  have  newly  begim 
 to  trade. 
 
 So  a  man  when  he  first  begins  to  sf  ek  after  God,  or  to  mind  heavenly  things,  he  hath 
 not  that  understanding,  that  knowledge  and  judgment  in  the  matters  of  religion,  as  an  old 
 Christian  ;  he  is  but  a  babe  in  understandmg,  yet  by  degrees  he  attains  to  more  light, 
 knowledge,  and  experience,  especially  when  he  seeks  after  knowledge  as  after  "  silver, 
 and  searches  for  it  as  for  hid  treasure,"  Prov.  ii.  4. 
 
 VI.  A  merchant  ought  to  know  the  nature  and  value  of  those  commodities  he  deals  in 
 and  the  whole  mystery  of  merchandizing. 
 
 So  a  true  Cliristian  or  spiritual  merchant  labours  to  know  the  transcendent  worth,  nature 
 and  value  of  all  spiritual  things,  and  the  whole  mystery  of  godliness  ;  mdeed  this  know- 
 ledge is  not  easy  to  attain  luito. 
 
 The  Christian  religion  is  very  mysterious ;  "  without  controversy  great  is  the  mystery  of 
 godliness,  God  manifested  in  the  flesh,"  &c.  We  read  of  the  mystery  of  the  faith  ;  "  we 
 preach  Christ  in  a  mystery,  even  the  hidden  mystery,"  &c.,  1  Tim.  iii.  HJ.  Some  things 
 are  to  be  believed,  and  are  articles  of  our  faith,  that  are  above  our  reason  to  comprehend, 
 as  the  three  Persons  in  the  Godhead,  and  the  mystery  of  the  two  natures  in  the  Person  of 
 Christ :  there  is  also  a  mystery  in  the  doctrine  of  satisfaction,  and  in  the  doctrine  of  union 
 with  Christ,  and  in  the  doctrine  of  justification.  Now  every  spiritual  merchant  should 
 labour  to  know  and  understand  as  much  as  he  is  able,  or  God  is  pleased  to  reveal  of  these 
 and  other  great  gospel  mysteries  ;  the  holy  apostles,  who  were  teachers  of  those  mysteries, 
 and  stewards  of  the  mysteries  of  God,  confessed  that  they  themselves  "  knew  but  in  part, 
 and  saw  things  but  darkly  as  through  a  glass,'"  1  Cor.  xiii.  12.  a  wise  mer- 
 
 VII.  A  merchant  is  very  careful  of  his  business,  when  he  hath  met  with  di'i?g"  j't  and 
 loss,  lest  he  run  out,  and  waste  his  substance,  and  so  at  last  be  undone.  careful 
 
 So  a  spiritual  merchant,  or  a  professor  of  religion,  is  very  thoughtful,  and  full  of  trouble, 
 and  takes  the  more  care,  when  he  sees,  or  doth  perceive  he  goes  backward  rather  than 
 fonvard,  or  decays  in  zeal,  faith,  love,  &c.,  lest  he  should  prove  an  hypocrite,  and  so  come 
 to  nothing. 
 
 VIII.  A  merchant,  if  he  know  wliat  pearls  be,  may  be  soon,  and  easily 
 
 cheated  by  false  and  counterfeit  pearl.    So  many  a  spiritual  merchant,  if  he  ^'"re}"ants 
 
 know  not  what  the  person  of  Christ  is,  or  what  it  doth  consist  of,  he  may  sii«"i'j  \"^^^ 
 
 pasily  be  cheated  of  the  true  Christ,  and  trust  in  a  false  Christ,  believe  in  a  norciicateU 
 
 false  Christ.     Some  think  Christ  is  but  a  mere  creature,  or  not  God  of  the  «>f  .|[,','=  ''''"■■ 
 essence  of  the  Father,  and  man  of  the  substance  of  Mary  ;  and  so  own  and 
 
 believe  in  a  false  Christ ;   others  think  the  light  wliicli  is  in  all  men,  is  the  true  Christ. 
 And  tills  is  from  the  ignorance  of  the  person  of  the  Son  of  God. 
 
170  THE  PATIAELE   OF   THE   I'EAEL   OF   GREAT   rF.ICE.  TeOOK   I. 
 
 So  some  that  ilo  not  know  what  true  faith  in  Christ  is,  are  cheated  with  a  folse,  or  a 
 counterfeit  i'aitli.     Others  Icuow  not  what  gospel  repentance  is,  and  by  this  means  they 
 take  legal  repentance  for  evangelical  repentance  :  therefore  it  doth  behove  all  Christians  ' 
 to  learn  ■wisdom,  and  to  get  a  good  understanding. 
 
 Spiritual  i-^-  -^  merchant  trades  to  foreign  parts,  they  fetch  their  treasure  from  afar, 
 
 nierchaiits  So  a  Spiritual  merchant  trades  to  lieaveu,  which  may  be  called  a  far 
 
 countiy.  country.  '  Tlie  church  is  compared  to  a  merchant-ship,  she  brings  her  food 
 
 from  afar  ;  as  a  believer  lays  up  treasure  in  heaven,  so  by  faith  and  prayer 
 they  fetch  their  treasure  from  thence.  \ 
 
 X.  A  merchant  has  his  correspondent  in  those  far  countries  to  which  he  trades,  who 
 receives  their  merchandize,  and  makes  returns  of  more  gainful  things  and  commodities, 
 iiath  also  bis  ^°  all  true  Christians  have  their  blessed  Correspondent  in  heaven,  who 
 correspon-        ma.nageth  all  their  concerns,  viz.,  the  Lord  Jesus  Christ,  v/ho  receives  all 
 
 their  duties,  and  makes  return  of  precious  mercies.  They  have  "  beauty  for 
 ashes,  and  the  oil  of  joy  for  mourning,  the  garment  of  praise  for  the  spirit  of  heaviness," 
 Isa.  Ixi.  3. 
 
 XI.  A  merchant  is  very  careful  to  attend  the  exchange,  or  the  place  where  the  mer- 
 chants meet  together,  and  where  they  hear,  and  learn  how  their  affairs  go  abroad,  and 
 there  have  opportunity  oft-times  either  to  sell  or  buy  more  goods.     Jloreover,  if  they 
 neglect,  or  are  remiss  in  their  attendance  upon  the  exchange,  it  gives  just  cause  of  sus- 
 picion they  may  soon  break,  and  so  cease  to  be  merchants. 
 
 Spiritual  gg  spiritual  merchants  are  very  careful  to  attend  the  solemn  meetings 
 
 BiioiUd  ob-  of  tlie  saints,  where  tliey  hear  of  and  from  Jesus  Christ,  and  as  they  there 
 chaBge^of  receive  from  him,  so  they  make  returns  of  praise  to  him  ;  but  when  any  one 
 times.  member  grows  careless  or  remiss  in  their  attendance  on  tljose  days  when  the 
 
 Church  assembles  together,  it  gives  cause  to  fear  such  persons  are  in  a  decaying  condition, 
 and  will  soon  give  up  that  profession  they  have  made  of  the  truth  of  Christ:  "  Not  for- 
 saking the  assembling  of  yourselves  together,  as  the  manner  of  some  is,"  &c.,  Heb.  x.  25. 
 
 XII.  J\ferchants  take  great  care  to  keep  their  books  or  their  accounts  well,  they  are 
 often  in  their  counting  house. 
 
 Spiritual  1.  That  they  may  know  whether  they  lose  or  gain,  go  forward  or  backward, 
 
 si'iOTUdTee        whioh  indeed  they  cannot  well  any  otherwise  understand. 
 
 their  ac-  2.  That  thov  may  see  a  goo'd  end  of  tlieir  afl'airs,  and  that  thev  are  not 
 
 oouatB.well.        ^^.^.^„g^^,^  ■  ^ 
 
 3.  That  they  may  have  the  more  comfort  in  the  management  of  their  business. 
 
 And  thus  also  do  all  the  saints,  they  laboui'  to  cast  up  their  accoimts,  i.e.,  examine  their 
 hearts,  or  try  themselves :  "  I  communed  with  my  heart,  and  my  spirit  made  diligent 
 search."     So 
 
 1.  If  professors  do  not  know  their  hearts,  they  know  not  what  state  or  condition  they 
 are  in,  whether  they  are  renewed  or  not,  born  again  or  not,  in  a  state  of  grace  or  not. 
 
 2.  Unless  they  try  and  examine  their  hearts,  they  do  not  know  whether  they  grow  in 
 grace,  or  decay  therein  ;  increase  in  faith,  love,  and  zeal,  or  decay  in  those  graces,  and 
 so  are  in  a  withering  condition. 
 
 3.  A  man  is  wliat  his  heart  is,  not  simply  what  his  profession  is,  what  his  talk  is,  or 
 what  his  seeming  continuance  is,  but  what  his  heart  is. 
 
 4.  A  man  cannot  know  his  own  heart  unless  he  searcli  and  try  it ;  nothing  is  so  deceit- 
 ful as  the  heart ;  it  is  "  deceitful  above  all  things,  and  desperately  wicked,  who  can 
 Spiritual  l^now  it  ?"  Jer.  xvii.  9. 
 
 "'^'•ciiandiz-  Secondly,  I  shall  show  you,  these  are  the  best  and  chiefest  merchandize  hi 
 
 the  world,  or  no  merchandizes  like  spiritual  merchandizes. 
 (1.)  This  is  the  merchandize  of  wisdom,  and  the  merchandize  of  it  (saith  Solomon)  is 
 better  than  the  merchandize  of  silver,  and  the  gain  thereof  than  fine  ffold," 
 
 Spiritual  ^  ...        .  >  b  o       : 
 
 iMcrcban-  PrOV.  lu.  14. 
 
 bisf  ""^  -'■■  Because  the  nature  of  those  things  these  merchants  trade  in,  far  excel 
 
 all  the  things  of  this  world. 
 All  other  things  are  of  little  worth  to  the  grace  of  God,  the  love  of  God,  union  and 
 communion  with  God,  to  have  God  to  be  our  Ciod,  and  Christ  to  be  our  Christ,  to  trade  in 
 gold  tried  in  the  fire  ;  Rev.  ii.  3,18;  what  gold  is  like  that  gold  ?  and  white  raiment  to 
 be  clothed,  to  trade  with  the  riches,  the  unsearchable  riches  of  Christ ;  nay,  the  pearl  of 
 great  price,  to  make  such  an  exchange  of  all  wliich  he  ,have,  as  to  obtain  Jesus  Christ, 
 and  a  crown  of  glory  that  fadeth  not  away. 
 
SEEM.  XSX.J  TUE  PAEABLE   OF   THE   TEAEL   OF  GKE.VT   PEICE.  171 
 
 II.  Ml  the  things  of  tlio  world  are  but  vanity.  "  Vanity  of  vanities,  saith  the  proaclier, 
 all  is  vanity,"  Eccl.  i.  2.  Tint  there  is  real  substance  iu  these  tilings,  in  tliese  merchamli/es. 
 "  I  leail  ill  tlio  way  of  righteousness,  iu  the  midst  of  the  patlis  of  judgment ;  that  I  may  cause 
 tliose  that  love  uie  to  iuliorit  substance,  and  I  will  fill  their  treasures,"  Pro  v.  viii.  20,  21. 
 
 III.  These  merchandizes  are  best,  because  they  are  incorruptible;  all     Earthly 
 
 tliieves  may  steal  tht'.i ;  but  neither  can  moths,  nor  rust  corrupt,  Jire  con-    iuoon-uptibio 
 sume,  nor  thieves  steal  these  treasures,  these  goodly  pearls. 
 
 IV.  The  rareness  or  scarcity  of  these  morciiandizes,  or  these  rich  commodities,  show 
 tlieir  mast  excellent  nature ;  diamonds,  precious  stones,  especially  such  that  are  of  a 
 great  bigness :  things  are  not  only  estejmed  as  most  e.Kcelleut  from  then-  great  worth,  but 
 because  they  are  very  scares,  and  rare  to  come  at ;  and  such  tliat  have  diem  are  made 
 exceeding  rich  by  them,  they  need  no  greater  riches  :  it  is  not  to  bo  imagined  what  some 
 precious  stones  and  pearls  (the}'  being  very  scarce)  are  worth. 
 
 Now  tlie  things  tliat  these  spiritual  merchants  trade  for,  seek  and  do  obtain,  are  ex- 
 ceeding rare,  or  very  scarce ;  hardly  one  man  in  a  thousand  that  trade  in  the  world,  lind 
 these  goodly  pearls  ;  with  the  pearl  of  great  price  :  U  how  few  find  the  sparkling  dia- 
 mond of  true  and  saving  grace,  and  the  saving  knowledge  of  Jesus  Christ,  justification, 
 and  assurance  of  eternal  life.  Tliese  merchandizes  are  the  best  merchandize,  this  trade  is 
 tlie  best  trade  that  any  can  foUow  ;.  though  they  are  such  commodities  that  are  very  scarce, 
 and  very  few  do  find  them,  yet  they  are  to  be  had.  "  Surely  there  is  a  vein  for  silver, 
 and  a  place  for  gold  where  they  fine  it,"  Job  xxviii.  1.  '"  As  for  the  earth,  out  of  it 
 Cometh  bread,  and  under  it  is  turned  up  as  it  were  fire,"  ver.  5.  "  The  stones  of  it  are 
 the  place  of  sapphires,  and  it  hath  dust  of  gold,"  ver.  G.  Even  so  there  is  a  place  where 
 these  pearls  are  found,  a  field  whore  heavenly  treasure  lies  hid,  though  but  few  have-skill 
 to  find  [them,  or  seek  where  they  are  to  be  had.  "  There  is  a  path  which  no  fowl 
 knoweth,  and  which  tlie  vulture's  eye  hath  not  seen  ;  the  lions  whelps  have  not  trod  on  it, 
 nor  the  tierce  lion  passeth  by  it,"  ver.  7,  8, 
 
 Wicked  men  who  dig  in  the  eartli,  those  vultures  of  the  wilderness,  and  ravenous  lions 
 and  other  beasts  of  prey,  seek  not  for,  nor  do  they  know  where  these  pearls,  and  rich 
 treasure  is  to  be  had :  "  The  mysteries  of  tiie  kingdom  of  heaven  are  hid  from  the  wise 
 and  prudent,  and  revealed  to  babes  and  sucklings,"  JMatt.  xi.  25. 
 
 V.  These  merchandizes  were  bought  with  a  dear  price,  by  the  Son  of    SpWtuai 
 
 /-111         .        1-71  .1,  1         ,■    ■         •       -111  mercliauuize 
 
 God,  he  first  laid  down  the  lull  sum  that  divine  justice  demanded,  and  got  cost  dear, 
 them  into  his  own  hand  for  his  elect ;  or  else  they  could  never  have  found 
 them,  though  they  have  fought  for  them  all  the  days  of  their  lives  :  now  the  great  price 
 which  was  paid  for  these  spiritual  good  things,  tends  to  show  the  excellency  and  incom- 
 parable worth  and  value  of  them  :  true,  the  costliness  of  some  commodities  do  not  disco- 
 ver the  worth  of  them  ;  for  some  from  their  fancy  may  give  more  for  that  which  they  pur- 
 cliase,  than  it  is  worth.  As  such  wlio  m  getting  tlie  world,  lose  their  souls,  give  more  for 
 it  than  the  whole  world  is  worth.  But  certamly  our  Lord  Jesus  well  loiew  [who  is  the 
 wisdom  of  God)  there  is  not  only  a  great  worth  in  the  soul,  which  he  bought  out  of  the 
 hands  of  wrath,  and  divine  justice,  but  also  in  the  blessings  of  grace  and  glory,  which  by 
 the  same  purchase  or  price,  he  procured  for  his  people.  Brethren,  all  spiritual  good  iliiogs 
 which  behcvers  trade  for,  were  bought  or  purchased  with  the  price  of  Christ's  most  jircci- 
 ous  blood  ;  and  let  none  think  Christ  paid  too  dear  for  them,  since  an  interest  in  God 
 himself  whom  we  lost  by  sin,  is  included  in  this  purchase. 
 
 VI.  They  are  soul  treasures,  such  that  suit  witli,  and  answer  all  the  wants     Spiritual 
 
 r  .1  •  1    ■  ,  ,       .  ...  ..  thuifis  suit 
 
 01  the  precious  and  immortal  soul  ot  man,  and  thoretore  are  most  excellent  witii  the 
 tilings  iu  their-  own  nature  ;  nay,  they  do  not  only  tend  to  supply,  and  answer  Boui'wamT"" 
 all  the  wants  and  necessities  of  the  soul,  but  also  enrich,  satisfy,  and  fiitten 
 the  precious  souls  of  men ;  "  Wherefore  do  you  spend  money  for  that  which  is  not  bread, 
 and  your  labour  for  that  which  satisfieth  not ;  hearken  diligently  unto  me,  and  eat  you 
 that  which  is  good,  and  let  your  soul  delight  itself  in  fatness,"  Isa.  v.  2,  6.  "  Tliey  shall 
 Btill  bring  forth  fruit  iu  old  age,  they  shall  be  fat  and  Uourisliuig,  to  shew  that  the  Lord 
 is  upright,  and  there  is  no  um-ighteousness  in  him,"  Psal.  xcii.  14,  15. 
 
 VII.  These  merchandizes  are  the  best,  (and  so  they  prove  themselves  the     spiritual 
 wisest  of  merchants)  because  of  their  duration,  this  shows  the  excellency  of    J,^',';"*^*™ 
 these  things  they  trade  in  ;  all  the  things  of  tiiis  world  are  but  momentary,     n:irdura"' 
 they  are  sometimes  gone  iu  a  moment,  and  cannot  last  long,  the  world  passetii    "'^"- 
 
172  THE   PAEiUJLE   OF   THE   PEARL    OF   GREAT   PRICE.  [bOOK   I. 
 
 away,  anrl  all  things  therein,  "  The  things  that  are  seen,  are  temporal,"  2  Cor  iv.  18,  but 
 spiritual  tilings,  wliich  are  not  seen  with  fleshly  eyes,  they  are  eternal ;  they  are  riches, 
 honours,  and  pleasures,  that  abide  for  evermore.  The  acts  indeed  of  grace  may  fail,  but 
 the  habit  of  grace  can  never  be  lost,  a  man  that  is  a  true  Cliristian,  cau  never  be  undone, 
 he  cannot  run  out  of  all  and  break,  because  Jesus  Christ  is  his  Surety,  he  hath  undertaken 
 for  him,  and  hath  obliged  himself  to  supply  him  with  all  things  he  needs  ;  he  is  a  believer's 
 great  insurer,  other  merchants  oft-times  are  undone,  one  storm  at  sea  may  ruin  them  and 
 bring  them  to  utter  beggary. 
 
 Christ  is  a  VIII.     This  brings  me  to  the  next  thing,  which  shows  the  excellency  of 
 
 Correspon-  these  spiritual  merchandizes,  viz.,  their  correspondent  who  these  mercliants 
 dent.  trade  with,  or  that  manages  all  their  concernments,  and  is  engaged  to  make 
 
 them  sure  and  safe  returns  from  afar;  I  mean  from  heaven,  whither  they  trade,  and  from 
 whence  all  theii-  good  things  come :  now  as  Jesus  Christ  is  their  correspondent,  so  he  is 
 such  an  undertaker,  that  they  need  not  fear  any  thing  can  miscarry,  which  is  in  his  hand. 
 
 1.  From  the  consideration  of  that  blessed  covenant  he  entered  into  with  the  Father  for 
 them  in  eternity,  or  ever  the  earth  was,  which  was  not  only  to  die  for  them,  (whom  the 
 Father  gave  to  him),  and  pay  all  their  debts  (not  only  that  of  perfect  obedience  to  the  law), 
 but  also  fully  to  satisfj'  divine  justice  for  their  breach  thereof. 
 
 2.  And  not  only  so,  but  to  set  them  up  with  a  suiEcient  stock  of  gi-ace,  knowledge,  and 
 spiritual  wisdom,  which  this  trade  calls  for,  or  doth  requu-e. 
 
 3.  And  if  they  at  any  time  through  weakness,  negligence,  -or  temptation,  do  decay,  or 
 waste  any  of  that  stock,  which  is  in  their  own  hands,  he  has  engaged  by  virtue  of  his  cove- 
 nant, (as  he  is  their  Surety),  to  supply  them  afresh  from  that  fulness  which  is  in  himself 
 
 4.  Moreover  the  promise  and  oath  of  God  secures  them  from  utter  faiUng,  or  being  un- 
 done, "  My  God  shall  supply  all  your  need,  accordmg  to  his  riches  in  glory  by  Jesus 
 Christ,"  Phil.  iv.  19. 
 
 5.  They  also  for  their  further  encouragement  know  the  power,  ability,  wisdom,  love, 
 care,  and  ftdthfulness  of  the  Lord  Jesus  Christ,  as  he  is  able  to  help  them,  and  knows  how 
 to  do  it ;  so  his  love  to  his  saints,  and  his  faithfulness  every  way  secures  them,  as  doth  also 
 that  relation  they  stand  in  to  him,  they  are  his  choicest  friends,  yea,  the  members  of  his 
 mystical  body ;  nay,  more  than  all,  his  people  are  his  spouse,  his  bride,  his  wife  ;  and  what 
 will  not  the  husband  do  for  his  beloved's  comfort  ? 
 
 IX.    These  merchandizes  are  the  best  merchandizes,  and  these  merchants  the   wisest 
 merchants,  doth  appear  in  respect  of  the  terms  on  which  they  trade. 
 The  blessed  I.  All  the  goods,  in  which,  or  for  which  they  trade,  are  freely  given  to 
 
 whteh  be-  them,  though  they  are  said  to  buy  these  things,  yet  it  is,  as  I  said,  a  buy- 
 lievers  ing   "  without  money  and  without  price,"  Isa.  Iv.  1,   no  man  can  buy  other 
 
 ^^  ^'  merchandizes  without  money  or  money  worth  ;  but  the  gi'eat  God  imparts  all 
 
 his  spiritual  treasures  freely  ;  "  Thinkest  thou  that  the  gift  of  God  may  be  purchased  with 
 money,"  Acts  viii.  20.  S(jme  think  they  must  get  some  previous  qualifications,  before  they 
 trade  with  Christ,  come  to  Christ  or  believe  in  Christ ;  and  what  is  this  but  like  bringing 
 something  like  money  with  them,  they  dare  not  come  in  their  sins  and  filthiness,  but  would 
 fain  get  on  some  comely  dress  or  garment  spun  out  of  their  own  bowels,  I  mean  their  own  in- 
 herent righteousness,  and  this  they  think  may  render  them  acceptable  to  Jesus  Christ ;  but 
 let  such  fear  lest  their  money  perish  with  them  ;  for  all  spiritual  treasure,  or  heavenly 
 merchandizes  are  given  freely ;  "  And  whosoever  will  let  liim  take  of  the  water  of  life 
 freely,"  Rev.  xxii.  17,  the  poorest  and  vilest  sinner  is  imated  to  come  to  Christ,  and  such 
 who  are  far  from  righteousness  ;  though  thou  hast  no  money,  thou  mayest  be  received 
 amongst  the  company  of  these  merchants.  0  what  good  news  is  this  for  ungodly  sinners, 
 for  publicans  and  great  sinners  !  for  such  Christ  loves  still  to  deal  or  trade  with. 
 
 Therefore  they  ai'e  the  best  merchandizes,  because  these  commodities  are  freely  given,  it 
 cannot  indeed  stand  consistent  with  the  design  of  redemption  grace,  which  is  to  advance  the 
 glory  of  God  in  his  abundant  goodness,  and  to  cut  oif  all  boasting,  and  cause  of  boasting, 
 to  admit  of  any  thing  of  the  creature,  that  looks  like  money,  to  procure  a  right  to  these 
 things  :  nay,  what  we  have  of  our  own  wliich  we  must  part  with,  yea,  even,  our  best  is  but 
 like  filthy  rags  ;  and  what  are  fiJthy  rags  worth  ?  what  can  they  purchase  ?  what  are 
 they  good  for  ? 
 
 h-ivc  th?  ^-  Tli6se  are  the  best  merchandizes,  or  this  is  the  best  trade,  because  of 
 
 best  returns,     the  returns,  these  merchants  have  from  Jesus  Christ. 
 
 1.  They  have  quick  returns;  "  And  it  shall  come  to  pass,  that  before  they  call  I  will 
 answer,  and  while  they  are  speaking  I  will  hear,"  Isa.  Ixv.  24.      Here  is  no  staying  for 
 
SKRM.  XXXI.]      THE  PARABLE  OF  THE  PEARL  OF  GREAT  PRICE.  173 
 
 the  wiml,  no  delay  of  the  sliip's  retui'ii,  it  is  but  asking  and  receiving  ;  seek  and  you  shall 
 find,  find  what  ?  even  goodly  iiearl,  nay,  the  pearl  of  great  price. 
 
 2.  It  is  the  best  trade,  because  the  merchandizes  are  such  rich  commodities,  the  chiofust 
 of  all  is  a  pearl  of  intinite  value,  as  you  will  hear  hereafter.  These  merchants  do  not  trade 
 for  toys  and  rattles,  no,  but  for  the  richest  pearls  and  precious  stones,  things  of  an  inesti- 
 mable worth. 
 
 3.  Because  the  returns  are  also  certain,  they  are  sure  of  succeeding  and  of  growing  rich, 
 truly  and  eternally  rich. 
 
 4.  Not  only  rich,  but  great  and  noble  also  ;  All  these  merchants  are  advanced  to  miglify 
 honour  or  dignity ;  they  are  all  made  hereby  "  Kings  and  princes,  of  whom  the  world  is 
 not  worthy,"  Prov.  xii.  20,  Psal.  xvi.  S ;  they  in  honour  are  the  most  excellent  in  all  the 
 earth,  sons  and  daughters  of  God,  born  of  God,  they  walk  with  God,  and  have  union  and 
 communion  "  with  Father  and  the  Son,"  1  John  i.  2,  3  ;  and  have  the  attendance  of  the 
 lioly  angels  ;  they  administer  to  them,  wait  on  them,  guard  and  defend  them. 
 
 APPLICATION. 
 
 I.  See  who  are  people  of  the  greatest  wisdom  ;  certainly  all  the  wise  men  of  this 
 world  are  but  fools,  what  do  the  merchants  gain  that  trade  to  India  ?  what  are  those  mer- 
 ciiandize  to  these  ?  what  is  their  gain  to  the  gain  of  godliness  ? 
 
 II.  Admire.  Is  it  not  strange,  suice  these  merchandizes  are  so  precious,  and  the  riches 
 tlicse  merchants  gain  so  great,  that  so  few  will  follow  this  trade,  I  mean  trade  for  heaven,  or 
 deal  with  Jesus  Christ,  or  seek  for  these  goodly  pearls  !  0  what  folly  possesseth  the  poor; 
 you  have  no  stock  to  be  earthly  merchants,  and  yet  refuse  to  become  spiritual  merchants ! 
 
 3.  What  reproof  also  is  here  to  such  who  will  venture  their  lives,  their  goods,  nay,  their 
 souls,  for  the  riches  of  this  world  ;  and  yet  will  not  venture  the  loss  of  earthly  honour,  to 
 gain  these  merchandizes. 
 
 4.  Exhort.  Be  persuaded  sinners,  to  turn  spiritual  merchants  ;  labour  to  recover  your 
 lost  understanding,  and  seek  after  these  goodly  pearls,  viz.,  an  interest  in  God,  pardon  of 
 sin,  and  peace  of  conscience.  U  seek  after  these  pearls,  and  labour  after  tlie  kuowletlge  of 
 the  worth  of  things,  and  to  know  how  you  may  find  this  God,  pardon  and  peace,  which  ia 
 no  otherways  to  be  obtained,  but  by  finding  of  Jesus  Christ,  the  pearl  of  great  price. 
 
 Enlightened  persons  whilst  they  seek  after  goodly  pearls,  find  one  pearl,  and  in  finding 
 that  tliey  meet  with  a  vast  number  of  other  rich  pearls  also. 
 
 3.  This  is  matter  of  greatest  comfort  and  consolation  that  can  be  to  all  true  believers  : 
 0  how  happy  are  you  that  are  spiritual  merchants,  who  seek  goodly  pearls,  and  have  found 
 the  pearl  of  great  price !  0  bless  and  magnify  God  I  exalt  free  grace,  who  put  you  upon 
 seeking  heavenly  treasure  :  let  your  lives  be  lives  of  praise,  and  thanksgiving  unto  God  ; 
 and  as  you  have,  entered  upon  this  trade,  never  be  weary,  nor  faint  in  your  minds,  knowing 
 that  your  labour  shaU  not  be  in  vain  in  the  Lord  ;  your  gain  is  great  here,  but  it  will  be 
 more  admii-able,  and  greater  hereafter.  Amen. 
 
 SERMON    XXXI 
 
 Again,  the  kingdom  of  heaven  is  like  unto  a  merchant-man  seeking  goodly  pearls,  who  when 
 he  had  found  one  pearl  of.  great  price,  went  and  sold  all  that  he  had,  and  bought  it. — Jlatt. 
 xiii.  45,  46. 
 
 I  HAVE,  my  brethren,  briefly  opened  the  several  parts  of  this  parable,  and  have  also 
 noted  one  point  of  doctrine  from  the  first  part  thereof;  viz.,  that  a  man  in  seeking  after 
 lieavenly  things,  may  be  fitly  compared  to  an  earthly  merchant.  I  have  prosecuted  this, 
 and  shall  now  proceed  to  another  proposition. 
 
 2.  Doct.  That  the  Lord  Jesus  Christ  (the  pearl  of  great  price)  is  most  pre-     ^hc  second 
 cious,  excellent,  or  of  infinite  worth  and  value.  doc'trinc." 
 
 In  speaking  unto  this  proposition. 
 
 I.  I  shall  show  you,  why  Christ  is  compared  to  a  pearl. 
 
174  THE   PARABLE   OF   THE   PEAEL   OF   GREAT   PEICE.  [bOOK   I. 
 
 2.  Show  you  ^\herein  tlie  excellency,  worth,  anil  preeiousness  of  Christ  doth  cousist. 
 
 3.  Show  you,  where  he  is  to  be  sought,  and  also  how. 
 
 4.  Show  you,  what  buying  this  pearl  cloth  denote. 
 
 5.  Apply  it. 
 
 First,  I  shall  show  you,  why  Christ  is  compared  to  a  pearl,  to  the  richest 
 
 Why  Christ       r.pivl 
 
 iscomparea       F^aii.  ,.  „  ,  ,•    i  ,       . 
 
 to  iieiiri.  I.  Pearls,  naturalists  tell  us,  have  a  strange  buth  and  original.     Phuy 
 
 saith.  Shell-fish  is  the  wonderful  geuiture  of  a  peai'l,  congealed  into  a  diapha- 
 nous stone,  and  the  shell  is  called  the  mother  of  pearl.     Now  at  a  certain  time 
 of  the  year  tliis  shell-fish  opens  itself,  and  takes  in  a  certain  moist  dew,  after  which  they 
 grow  big,  until  they  bring  forth  the  pearl.     By,  which  it  seems  they  have  their  birth  from 
 heaven  in  a  marvellous  manner. 
 
 I  hope  I  may  without  offence  mention  this  parallel-wise  with  the  birth  of  the  ' '  pearl  of 
 great  price." 
 
 Our  Lord  Jesus  Christ,  whose  birth  according  to  the  flesh,  or  his  conception,  was  mar- 
 vellous ;  God  manifested  in  the  flesh.  A  woman  shall  compass  a  man,  a  virgin,  the 
 mother  of  this  transcendent  pearl,  (as  touchmg  his  human  nature)  was  overshadowed  by 
 the  Holy  Ghost,  and  when  her  time  was  come,  she  brought  forth  the  pearl  of  pearls,  viz. 
 Our  Lord  and  Saviour  Jesus  Christ. 
 
 IL  Some  pearls  are  of  a  very  great  worth.  Pliny  teDs  us,  that  they  are  the  most 
 sovereign  commodity  throughout  the  whole  world  ;  moreover,  he  speaks  of  one  pearl  that 
 Cleopatra  had,  which  was  of  an  admirable  value. 
 
 Our  Lord  Jesus  Christ  no  doubt  is  compared  to  a  pearl  of  great  price  upon  this  account 
 chiefly.  He  is  of  an  mestimable  worth  aud  value.  God  hath  many  rich  pearls ;  but  Jesus 
 Christ  is  the  richest  and  most  precious  of  them  all ;  the  holy  angels  are  pearls,  and  very 
 precious  unto  God  ;  and  also  the  saints  are  pearls  in  his  sight ;  "  Since  thou  wast  precious 
 in  my  sight,  thou  hast  been  honourable,  and  I  have  loved  thee,"  Isa.  xliii.  4.  BeUevers 
 or  godly  persons  are  called  his  jewels  or  choice  treasure  ;  "  They  shall  be  mine  in  that 
 day  I  make  up  my  jewels,"  Mai.  iii.  17  ;  but  what  are  these  jewels,  these  pearls,  to  this 
 pearl  ?  All  their  glory,  worth,  and  esceilencies  flow  from  Christ ;  he  makes  them  pre- 
 cious. But  he  in  himself,  and  of  and  from  himself  originally  and  eternally,  is  previous, 
 and  a  most  excellent  pearl,  there  is  none  hive  unto  him,  neither  in  heaven,  nor  on  earth ; 
 he  is  called  "  a  stone,  a  tried  stone,  a  precious  corner-stone,  a  sure  foundation,"  Isa.  xxviii. 
 16.  And  in  another  place  he  is  called  "  a  living  stone,  disallowed  of  men,  but  chosen  of 
 God,  and  precious" — "  yea,  elect,  precious,"  1  Pet.  ii.  4,  6.  He  is  precious  to  God  the  Fa- 
 ther, precious  to  the  holy  angels,  and  wonderfully  precious  to  all  believers,  1  Pet.  ii.  7 ; 
 he  is  to  the  Spouse  "  the  chiefest  among  ten  thousands,"  Cant.  v.  10. 
 
 III.  Pearls  have  a  hidden  virtue  in  them,  though  but  small  iu  bigness,  yet  great  in  ef- 
 ficacy, they  are  rich,  and  a  most  sovereign  cordial,  being  (as  naturalists  observe)  good 
 against  poison,  also  do  preserve,  strengthen,  and  revive  the  natural  spirits. 
 Wonderful  ^^^"^  Christ  hath  a  hidden  virtue  in  him,  though  he  be  Uttle  in  the  eyes 
 
 virtue  in  of  camal  persons,  and  vile  impostors,  yet  such  who  receive  him  by  faith,  find 
 
 pearfof'^         woudcrful  virtuo  in  him ;  "  I  perceive  (saith  he  to  the  woman  that  touched 
 great  price.      j^jm")  ti^^t  virtue  is  gone  out  of  me,"  Luke  viii.  46. 
 
 1.  Such  who  receive  this  sacred  pearl  by  faith,  though  they  were  dead,  it  immediately 
 quickens  them ;  and  raiseth  them  from  the  dead  to  a  state  of  spiritual  life,  Eph.  ii.  1. 
 There  is  such  a  spirit  in  this  pearl  of  great  price,  that  whosoever  receiveth  it,  are  imme- 
 diately brought  to  life,  though  they  .have  lain  a  long  time  dead  in  the  fii'st  Adam,  in  the 
 grave  of  sin. 
 
 2.  The  same  Spirit  also  opens  blind  eyes ;  such  who  receive  inwardly  this  pearl,  have 
 the  "  Eyes  of  their  understandings  enlightened,"  Eph.  i.  18,  though  they  were  born  bhnd  ; 
 nor  is  there  any  besides  Jesus  Christ  can  give  sight  to  the  blind  ;  he  doth  not  only  raise 
 the  dead,  but  also  gives  them  sight ;  "  his  hfe  is  the  light  of  men,"  John  i.  4,  5.  This 
 life  was  originally  in  the  eternal  AVord,  aud  not  only'so,  but  he  conveyeth  life  and  light  to 
 mankind,  both  a  rational  and  spiiutual  life  and  light ;  all  men  that  come  into  the  world  re- 
 ceive the  light  of  rational  creatures ;  but  none  but  such  who  have  union  with  him,  receive 
 the  light  of  grace.  "  Then  spake  Jesus  again  to  them,  I  am  the  light  of  the  world,  he  that 
 followeth  me  shall  not  walk  in  darkness,  but  shall  have  the  hght  of  life,"  John  viii.  13. 
 The  light  of  life,  and  the  life  of  light  is  all  one.  Kow  as  he  is  Creator  he  gave  man  light ; 
 man  was  created  iu  a  state  of  light  by  Jesus  Christ,  (i.  e.)  in  a  state  of  knowledge,  of  ho- 
 liness and  real  joy  and  comfort ;  but  this  light,  this  knowledge,  hoUness,  joy  and  comfort, 
 
SF.RM.  XXXI.]      THE  PARABLE  OF  THE  PEARL  OF  GREAT  PRICE.  ITu 
 
 mankiiul  loss  by  the  fall ;  but  tliroufr'i  Clirist,  or  by  this  pearl  it  is  restored  again ;  all  that 
 receive  liim  have  the  light  of  the  knowledge  of  the  glory  of  God  in  their  souls:  "  God, 
 who  commanded  the  light  to  shine  out  of  darkness,  hath  shiucd  in  our  hearts  to  give  the 
 light  of  the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ,"  2  Cor.  iv.  0. 
 Great  light  of  knowledge  was  in  man  at  his  first  creation,  and  hence  the  light  of  God  is 
 said  to  consist  in  knowledge  ;  "  Having  put  on  the  new  man,  which  is  renewed  iu  knowledge, 
 after  the  image  of  him  that  created  him,"  Col.  iii.  10.  And  as  it  cousisteth  in  the  true 
 knowledge  of  God;  so  also  in  holiness,  because  the  image  of  God  was  not  only  in  know- 
 ledge, but  "  in  righteousness  and  true  holiness,"  Eph.  iv.  2i.  No  unholy  unsauctified  per- 
 son can  have  fellowship  with  God  :  but  what  saith  John  :  "  If  we  walk  in  the  light,  as  he 
 is  in  the  light,  we  have  fellowship  one  with  another,"  1  John  i.  1 ,  2,  3  ;  not  with  God  only, 
 or  with  the  Father  and  the  Son,  but  also  with  one  another ;  but  tiiis  light  of  saving  know- 
 ledge, righteousness,  and  true  holiness,  joy  and  comfort,  no  man  partakes  of,  but  only  he 
 that  receives  this  pearl,  or  partakes  of  his  divine  Spirit. 
 
 3.  Sloreover,  this  pearl  inwardly  received  dissolves  and  infallibly  cures     a  cure  for 
 the  stone  in  the  heart,  I  mean,  it  breaks  the  hard  and  stony  heart.     None     |h«  f*™^  in 
 ever  truly  received  Jesus  Christ,  but  found  this  blessed  operation  or  virtue  to 
 
 to  be  in  him  ;  they  immediately  see  the  evil  of  sin,  that  plague  of  all  plagues,  and  cry  out, 
 0  what  shall  we  do ;  what  a  good,  a  holy,  a  just  and  gracious  God  have  I  offended,  re- 
 sisted, contemned,  and  rebelled  against ! 
 
 4.  Such  is  the  vii'tue  of  this  sacred  pearl,  that  it  expels  and  purges  out  the  poison  of 
 sin,  which  is  in  the  soul ;  as  such  who  find  this  pearl  are  immediately  justified,  acquitted, 
 and  pronounced  righteous  before  God,  and  for  ever  freed  from  condemnation,  according  to 
 God's  ordination  and  gracious  design  and  purpose.  So  like\vise  by  virtue  of  that  faith,  by 
 which  a  poor  sinner  does  receive  the  Lord  Jesus,  he  comes  to  be  sanctified,  and  the  soul 
 purged  from  the  contagion  of  sin,  and  cured  of  that  plague,  though  some  of  the  old  rehcs 
 of  it  may  remain,  Kom.  vi.  14 ;  yet  sin  as  to  its  power  and  dominion  is  broken,  it  reigns 
 no  more  in  any  person  that  receives  this  precious  pearl, 
 
 0.  Such  is  the  hidden  virtue  that  is  in  Jesus  Christ,  or  in  this  pearl,  that  when  a. man 
 finds  it,  and  partakes  thereof  inwardly,  it  fills  him  with  joy  and  earthly  comfort.  There- 
 fore it  is  said,  "  We  rejoice  in  all  our  tribulation."  The  people  of  Samaria  had  no  sooner 
 found  this  pearl,  Jesus  Christ,  but  it  is  said,  "There  was  great  joy  in  that  city,"  Acts  viii. 
 8.  The  soul  hath  cause  of  joy,  unspeakable  joy,  considering  how  happy  for  ever  he  is 
 made  thereby ;  for  this  pearl  is  made  all  in  aU  things  unto  him  who  receiveth  it. 
 
 G.  Such  is  the  virtue  of  this  pearl,  that  such  who  receive  it,  are  presently  wonderfully 
 revived,  though  their  spirits  were  ready  to  faint,  and  die  away  just  before;  it  strangely 
 revives  a  drooping  spirit,  Christ  "  revives  the  spirits  of  the  humble,  and  the  hearts  of  the 
 contrite  ones,"  Isa.  Ivii.  15.  There  is  no  cordial  can  revive  a  faint  and  desponding  spirit, 
 but  Jesus  Christ ;  other  cordials  may  revive  the  natural  spirits,  but  this  revives  the  precious 
 and  immortal  soul ;  it  doth  not  only  raise  it  from  the  dead  and  give  light,  but  it  enhvens 
 it,  and  makes  it  full  of  activity,  ai»d  fills  it  fuU  of  sweet  consolation. 
 
 7.  It  bath  also  a  wonderful  virtue  in  it  to  strengthen  the  heart,  and  make  such  strong  that 
 receive  it,  and  very  fearless,  in  the  midst  of  all  dangers  whatsoever,  so  that  they  are  not 
 afraid  what  man  can  do  unto  them  ;  they  are  hereby  enabled  and  made  strong  to  perform 
 holy  duties,  strong  to  bear  heavy  burdens,  and  strong  to  mortify  their  inward  corruptions, 
 and  also  strong  to  resist  and  overcome  all  Satan's  temptations.  Such  are  "  strong  iu  the 
 Lord,  and  in  the  power  of  his  might,"  they  are  "  strengthened  according  to  his  glorious 
 power,  unto  all  patience,  and  long-sufi'ering  with  joyfulness."  Such  that  have  experienced 
 the  virtue  of  this  pearl,  have  been  enabled  to  go  through  the  worst  of  torments  ;  nay,  they 
 have  rejoiced  in  the  midst  of  the  flames  ;  "  We  glory  (saith  the  "apostle)  in  tribulations," 
 Horn.  v.  3  ;  not  only  in  their  future  happiness,  but  in  their  present  sufferings. 
 
 8.  Such  is  the  virtue  of  this  pearl,  that  such  that  receive  it,  cannot  die  ;  as  Christ  is 
 compared  to  a  pearl,  so  to  bread,  yea  to  the  Bread  of  life  :  "  This  is  the  Bread  that  came 
 down  from  heaven,  that  a  man  may  cat  thereof,  and  not  die,"  Jolm  vi.  50.  "  He  that 
 cateth  of  tliis  Bread,  shaU  live  for  ever,"  ver.  58.  It  is  meant  of  receiving  or  believing 
 in  Jesus  Christ ;  to  eat,  to  feed  upon,  to  receive,  or  to  believe  m  Christ,  is  aU  one  and  the 
 same  thing. 
 
 He  who  finds  this  pearl  (i.  e.)  that  comes  to  Christ,  feeds  on  Christ,  or  applies  the  Lord 
 Jesus,  or  the  virtue  of  his  obedience,  liis  blood  and  merits,  to  his  own  soul,  shall  live  for 
 ever  ;  that  is,  he  shall  not  die  the  second  death,  Rev.  xx.  11,  or  uot  di«  eternally. 
 
 U.  It  hath  such  virtue  in  it,  that  such  who  receive  it,  it  cures  of  the  burning  fever,  of 
 
17G  THE  PARABLE  OF  THE  PEARL  OF  GREAT  PRICE.  [bOOK  I. 
 
 passion,  envy,  and  malice  ;  making  the  soul  milil,  peaceable,  gentle,  and  full  of  pity,  mercv, 
 and  good  fruits,  "  without  partiality,  and  without  hypocrisy,"  Jam.  iii.  17  ;  nay,  when  once 
 Christ  is  found  and  received  by  a  poor  sinner,  his  inordinate  love  and  passion  to  the  things 
 of  this  world  is  immediately  abated,  he  becomes  dead  to  the  world,  and  to  the  lusts  of  the 
 eyes,  and  to  the  lusts  of  the  flesh. 
 
 10.  Moreover,  this  pearl  is  a  most  sovereign  remedy  to  cure  the  tympany  of  pride  ;  it 
 makes  the  proud  humble,  laying  the  soul  at  the  foot  of  God,  even  to  loathe  and  abhor  him- 
 self, and  to  repent  in  dust  and  ashes ;  and  to  be  ashamed  of  sin,  and  of  his  own  ritditeous- 
 ness,  yea,  "  confounded,  and  never  to  open  his  mouth  more,"  Job.  xlii.  G,  Isa.  vi.  5,  6, 
 Ezek.  xvi.  G3, 
 
 Thus  hath  this  pearl  many  most  excellent  hidden  virtues  in  it,  which  few  ever  come  to 
 understand,  or  have  the  experience  of. 
 
 IV.  Pearls  are  of  a  splendid  and  oriental  brightness,  both  Vy^ithout  and  within. 
 
 Jesus  Christ  may  well  be  compared  to  a  pearl  upon  this  account ;  he  being  the  "  Bright- 
 ness of  the  Father's  glory,  and  the  express  image  of  his  person,"  Heb.  i.  3.  He  outshines 
 in  glory  and  brightness  all  the  angels  of  heaven  ;  the  beauteous  and  glorious  excellencies  of 
 thispearl,  i.  e.,  the  Lord  Jesus  Christ,  is  the  same  in  shining  with  the  Father ;  being  the  bright- 
 ness of  his  glory,  the  light  of  light,  the  glory  of  all  glory ;  he  is  the  Father's  essential  glory. 
 The  glory  or  brightness  in  any  creature,  is  but  a  faint  resemblance  of  the  being  and  glory 
 of  God.     But  more  of  this  hereafter. 
 
 V.  Pearls,  nay,  one  pearl  of  great  price  eni'iches  him  that  finds  it.  He  that  meets  with 
 such  a  pearl  needs  no  other  riches,  but  is  made  for  ever,  as  touching  this  world. 
 
 So  they  that  find  the  pearl  of  great  price,  Jesus  Christ,  or  lay  hold  on  him,  are  greatly 
 enriched ;  they  are  spiritually  rich,  truly  rich,  yea,  and  eternally  rich.  We  read  of  the 
 "  Unsearchable  riches  of  Christ,"  Eph.  iii.  b.  And  whatsoever  riches  are  in  Christ,  they 
 are  his  riches  that  find  him,  like  as  a  man  that  finds  a  pearl :  whatsoever  that  pearl  is  worth, 
 so  far  is  that  man  enriched  by  it,  because  the  pearl  is  his,  he  hath  the  whole  interest  in  it, 
 and  right  to  it ;  he  may  say,  it  is  my  pearl. 
 
 So  a  believer  that  finds  Jesus  Christ  may  say,  Christ  is  mine,  the  riches  of  Christ  are  mine, 
 they  are  my  riches,  I  have  interest  in  him.  Thomas  cries,  "  My  Lord  and  my  God,"  and 
 Paul  appropriates  Christ  to  himself.  "  Yea,  doubtless,  and  I  account  all  things  but  loss  for 
 the  excellency  of  Jesus  Christ  my  Lord,"  &c.,  Phil.  iii.  8.  It  is  propriety  that  makes  a 
 thing  valuable  to  a  person,  and  according  to  the  worth  of  that  thing  is  the  person  enriched  ; 
 but  though  Christ  be  a  pearl,  a  rich  pearl,  yet  was  he  a  pearl  that  could  not  be  found  (like 
 a  pearl  that  lies  at  the  bottom  of  the  sea)  no  man  could  be  enriched  by  him  ;  or  if  a  pearl 
 be  found,  yet  if  the  man  cannot  lay  any  just  claim  to  it,  but  it  is  presently  seized  by  the 
 prince  or  lord  of  the  manor,  he  would  not  be  enriched  by  it,  nor  indeed  any  ways  the  better 
 for  it.  But  he  that  finds  this  precious  pearl,  Jesus  Christ,  it  is  his  own,  this  God  is  his  God, 
 and  this  Christ  is  his  Christ,  and  his  God  and  Christ  for  ever. 
 
 VI.  Some  men  when  they  have  found  a  rich  pearl,  a  pearl  of  great  price,  they  know 
 not  the  worth  of  it ;  they  perhaps  think  some  other  pearis  are  of  equal  value,  or  as  rich  as 
 that,  which  they  have  found. 
 
 So  some,  when  they  have  found  Jesus  Christ,  they  know  not  the  worth,  the  riches  and 
 excellency  of  him,  but  are  ready  to  esteem  other  goodly  pearls  equally  with  Christ,  as  the 
 ciirist  excels  P^'T'i'l  of  grace,  of  pardon,  and  peace.  But  certainly  this  argues  great  weak- 
 au  spiritual  uess,  great  ignorance,  and  that  they  are  strangely  beclouded.  For  what  is 
 pearls.  grace,  the  pearl  of  faith,  the  pearl  of  pardon,  the  pearl  of  peace,  and  the  pearl 
 
 of  inherent  holiness,  to  the  Person  of  Jesus  Christ  ?  Is  there  not  a  vast  difterence  between 
 the  person  that  thou  lovest  and  hast  set  thy  heart  upon,  and  the  portion  ?  Dost  thou 
 esteem  the  portion  equal  with  the  person  ?  This  shows  thy  love  may  justly  be  suspected. 
 So  it  is  here,  if  thou  valuest  anything  above  or  equal  with  Christ,  nay,  though  it  be  grace 
 itself,  it  will  show  that  thou  art  not  sincere,  but  hypocritical.  Though  grace  is  a  goodly 
 pearl,  i.  e.,  the  grace  of  faith,  love,  humility,  temperance,  patience,  &c.,  and  also  though  dis- 
 obedience and  inherent  holiness  ai'e  goodly  pearls,  which  all  spiritual  merchants  seek,  in 
 seekuig  of  Jesus  Christ.  But  alas  !  alas  !  a  Christian  who  is  thoroughly  enlightened,  doth 
 with  Paul,  account  all  these  things  (though  pearls  in  themselves)  but  as  dung  in  compari- 
 son of  the  Lord  Jesus  Christ,  I  mean  the  Person  of  Christ. 
 
 Such  therefore,  that  prefer  grace,  or  their  own  obedience  and  inherent  righteousness, 
 with  the  Person  of  Christ,  or  magnify  their  righteousness  above  the  righteousness  of  Christ, 
 or  mix  it  with  Christ's  righteousness  in  point  of  justification,  may  justly  be  suspected  not 
 to  be  true  Christians,  (or  at  least)  but  erroneous,  if  not  hypocritical  persons. 
 
SERM.  XXXI.]      THE  PARABLE  OF  THE  PEARL  OF  GREAT  PRICE.  177 
 
 YII.  This  being  so,  it  followeth  from  hence,  that  it  behoveth  Lim  that  finds  a  peai'l  of 
 great  price  to  know  it  well  what  it  is,  and  also  its  just  value,  or  the  true  worth  and  rich- 
 ness thereof;  lest  he  be  cheated  and  part  with  it  for  pearls  of  little  value,  in  comparison  of  tliat. 
 
 So  and  in  hke  manner  ought  a  believer  to  know  Jesus  Christ,  the  Person  of  Christ,  the 
 worth  of  Christ,  the  excellencies  of  Christ,  lest  he  be  deceived ;  alas !  he  may  boast  of  a 
 false  Christ,  and  thmk  he  hath  foimd  the  true  pearl,  when  it  is  a  false,  a  coimterfiet,  or  a 
 bastard  pearl.  Many  in  these  days  glor}'  in  a  Christ  within,  affirming  the  light  that  is  in 
 all  men,  is  the  true  Christ,  and  deny  that  the  true  Christ  was  ever  seen 
 with  carnal  eyes ;  or  heard  with  fleshly  or  carnal  ears  ;  nay,  affirm  that  the  The  Quakers 
 body  of  Jesus  of  Nazareth  was  but  a  garment,  which  the  true  Christ  did  true™  Christ! 
 wear,  or  a  house  in  which  the  true  Christ  did  dwell ;  and  also  utterly  deny, 
 that  Christ  is  now  in  heaven  above,  or  that  that  very  body  that  rose  from  the  dead  is  now 
 glorified  in  heaven.  But  certainly  these  men  are  fools ;  they  pretend  to  seek  for  goodly 
 pearls,  but  know  not  who,  or  what  the  pearl  of  great  price  is.  They  know  not  the  Person 
 of  Christ,  their  Chi-ist  never  died,  the  light  within  cannot  die,  nor  hath  that  any  blood  to 
 shed  ;  being  only  an  inward  quality,  it  hath  no  bodily  substance.  But  Paid  saith,  "  He 
 preached  how  Christ  died  according  to  the  Scriptures,  and  that  he  was  buried,  and  rose 
 again  the  third  day,  according  to  the  Scriptures,"  1  Cor.  xv.  3 — 8,  and  that  he  was  seen 
 after  he  rose  from  the  dead,  "first  by  Cephas,  then  by  the  twelve,  and  after  that  he  was  seen 
 of  above  five  hundred  brethren  at  once."  ^Moreover,  there  are  some  who  deny  Christ  is 
 God  of  the  essence  of  the  Father,  or  the  most  liigh  God.  Now  these  men  do  not  know 
 this  pearl ;  that  Christ  is  but  of  little  worth  who  is  not  very  God,  the  true  God ;  or  can 
 such  a  Christ  save  us,  for  we  have  no  Saviour  but  God  only.  Christ  must  be  God,  or  he  is  no 
 Saviour.  It  therefore  greatly  behoveth  all  Christians  to  have  wisdom  and  skill,  to  discern 
 between  a  pretended  Christ,  or  a  false  Christ,  and  the  true  Christ ;  as  it  doth  behove  a  mer- 
 chant that  trades  for  pearls,  to  know  true  pearls,  precious  pearls  from  false  pearls,  or  -else 
 they  may  be  soon  cheated,  and  utterly  be  undone.  Also  they  ought  to  know  the  excellencies 
 of  Christ,  and  wherein  he  is  rich,  and  why  he  is  so  wonderfully  rich. 
 A  little  to  open  this. 
 
 1.  Clu'ist  is  rich  as  he  is  God,  the  riches  of  the  eternal  Godhead  are  in  him.     "For 
 you  know  the  grace  of  our  Lord  Jesus  Christ,  that  though  he  was  rich,  yet  for     wherein  the  ' 
 our  sakes  he  became  poor,"  &c.,  2  Cor.  viii.  0.     Is  God  rich  ?     Is  not  the     Jj^^^f    ^^_ 
 ■whole  world,  the  whole  earth,  and  all  things  in  it,  the  Lord's?     Even  the     sist. 
 
 cattle  upon  a  thousand  hills,  so  rich  is  our  Lord  Jesus  Christ ;  for  he  is  God,  therefore  all 
 things  are  his. 
 
 2.  Christ  is  rich  in  goodness.  "  Or  despisest  thou  the  riches  of  his  goodness,"  Kom.  ii. 
 4.     His  rich  love  and  favour  is  infinite. 
 
 3.  Christ  is  rich  in  wisdom  and  knowledge.  "  In  him  are  hid  all  the  treasures  of  wis- 
 dom and  knowledge,"  Col.  ii.  3. 
 
 4.  Christ  is  rich  in  the  grace  of  redemption.  "  By  whom  have  we  redemption  through 
 his  blood,  the  forgiveness  of  sins,  according  to  the  riches  of  his  grace,"  Eph.  i.  7. 
 
 5.  Christ  is  rich  in  glory.  "  And  what  is  the  riches  of  the  glory  of  his  inheritance  in 
 his  saints,"  Eph.  i.  18.  And  again  he  saith,  "  That  he  would  grant  unto  you  according  to 
 the  riches  of  his  glory,  to  be  strengthened  with  might  in  the  inward  man,"  Eph.  iii.  16. 
 
 Now  that  this  pearl  is  a  rich  pearl,  or  that  Christ  is  rich,  exceedingly  rich, 
 as  Mediator,  appears  further.  as'^siedia'toJ! 
 
 (1.)    By  what  God  hath  bestowed  on  him  as  so  considered,  for  as  Medi- 
 ator lie  "  is  heir  of  all  things,  he  hath  the  Heathen  for  his  inheritance,  and  the  uttermost 
 parts  of  the  earth  for  his  possession,"  Heb.  i.  2,  Psal.  ii.  8. 
 
 (2.)  We  may  know  Christ  is  rich,  by  considering  of  the  multitudes  he  hath  enriched, 
 even  many  millions ;  and  yet  is  not  he  one  farthing  the  poorer  than  he  was  before. 
 
 (3.)  It  appears  Christ  is  rich,  "  because  it  pleased  the  Father  that  in  him  all  fulness 
 should  dwell,"  Col.  i.  19.  There  is  in  him  not  only  abundance,  but  also  a  fulness  of  re- 
 dundance ;  he  is  not  only  a  fountain  that  is  full,  but  also  overflows. 
 
 But  because  I  have  spoken  fully  concerning  the  riches  of  Christ  in  the  par-  Scc  the  par- 
 able of  the  marriage-supper,  I  shall  add  no  more  as  to  this  here,  but  direct  my  miniage-"^^ 
 reader  to  that.  supper  oiion- 
 
 VIII.  Pearls,  rich  pearls,  or  pearls  of  great  price,  are  commonly  kept  in  ^  "  '"'  '  • 
 the  possession  of  noble  persons,  who  are  adorned  with  them,  and  are  known  to  be  honour- 
 able and  noble  persons,  by  being  decked  and  adorned  with  precious  stones,  and  rich  pearls. 
 No  high-born  prince  but  is  enriched,  beautified,  and  adorned  with  the  richest  pearls. 
 
178  THE   PARABLE  OF   THE   PE.VEL   OF   GREAT   PRICE.  [bOOK   I. 
 
 Christ  id  the  So  the  saints  who  are  noble  born,  born  from  above,  born  of  Gotl,  are  tlie 
 ornament''of  i^ost  excellent  in  all  the  earth,  and  these  only  are  adorned  with  rich  pearls, 
 believers.  goodly  pearls ;  grace  is  as  chains  of  gold,  or  a  necklace  of  pearl  about  their 
 neck,"  Psal.  xvi.  3.  Wisdom  and  knowledge,  and  the  fear  of  the  Lord  are  to  be  sought  for 
 above  all  things.  "  For  they  (as  Solomon  declares)  shall  he  an  ornament  of  gi'ace  unto  thy 
 head,  and  chams  about  thy  neclv,"  Prov.  i.  19.  "I  decked  thee  also  with  ornaments,  and  1  put 
 bracelets  upon  thy  hands,  and  a  chain  about  thy  neck,"  Ezek.  xvi.  11.  "  And  I  put  jewels 
 on  thy  forehead,  and  ear-rings  on  thy  ears."  Thus  all  the  king's  children,  or  the  most  ex- 
 cellent in  all  the  earth,  are  adorned  with  pearls  and  diamonds.  But  though  all  the  gi-aces 
 of  the  Spirit  are  as  pearls,  jewels,  and  glorious  ornaments  to  believers,  yet  this  one  rick 
 pearl,  Jesus  Christ,  renders  them  more  noble  and  honourable  than  do  all  other  pearls,  what- 
 soever, with  which  they  are  adorned. 
 
 Moreover,  no  person  hath,  nor  ever  had  one  goodly  pearl,  until  they  parted  with  all  they 
 had,  and  received  Jesus  Christ.  Christ  first  gives  himself,  and  with  himself  he  bestows  all 
 other  goodly  pearls  ;  nor  hath  any  man  or  woman  this  pearl,  but  he  is  adorned  and  beauti- 
 fied with  all  other  choice  and  precious  pearls  ;  also  the  Spirit  is  first  received,  which  imites 
 the  soul  to  Christ,  and  then  all  grace  immediately  adorn  that  person,  by  which  he  is  known 
 to  have  Christ,  and  to  be  an  honourable  person.  "  To  you  that  believe  he  is  precious," 
 1  Pet.  ii.  7,  or  is  an  honour  :  and  by  this  believers  are  known  to  be  the  children  of  God, 
 or  the  sons  and  daughters  of  the  King  of  kings  ;  for  none  of  the  base  born  of  this  have  this 
 pearl,  this  Christ,  nor  are  beautified  with  these  spiritual  pearls  ;  no,  they  are  but  beggars,' 
 mere  slaves,  and  vassels  of  sin,  and  the  devil,  who  are  not  bom  of  God,  though  they  have 
 never  so  high  an  earthly  birth,  or  earthly  honour,  or  earthly  riches,  yet  they  are  not  ex- 
 cellent ones  in  God's  esteem. 
 
 APPLICATION. 
 
 The  nppiioa-  You  young  maidens,  would  you  gladly  deck  yourselves  with  rich  ornaments, 
 t'""-  or  have  a  necklace  of  pearls  ?     Here  is  one,  but  are  you  willing  to  part  with 
 
 all  for  this  pearl,  for  this  Christ  ?  This  is  that  you  must  do.  0  labour  for  Christ,  seek 
 and  search  to  find  this  pearl,  to  believe  in  the  Lord  Jesus,  or  receive  him,  so  you  shall  be 
 richly  ado'-n''d.  and  become  glorious  and  amiable  in  the  sight  of  God  and  all  good  men. 
 
 1  Inference.         2.     See  what  ignorance  is  in  the  merchants  of  this  world  ;  they  see  a  worth 
 and  value  in  eartUy  pearls,  but  see  no  worth  in  this  heavenly  pearl ;  they  know  not  the  ■ 
 preciousness  of  Jesus  Chiist ;  they  cry,  "  He  hath  no  form  nor  comeliness,  and  when  we 
 shall  see  him  there  is  no  beauty  that  we  should  desii-e  him,"  Isa.  liii.  2. 
 
 2  Inference.  3.  What  fools  are  sinners,  who  v\'Ul  venture  any  danger,  and  go  through 
 all  difficulties  to  get  earthly  treasure  ;  earthly  pearls  they  will  go  to  sea  for  them,  and  be 
 tossed  upon  the  swelling  waves,  the  proud  waves,  and  run  a  thousand  hazards,  to  obtain 
 gold,  silver,  precious  stones,  and  rich  pearls,  yea,  and  part  with  all  they  have  for  an  earth- 
 ly pearl  of  great  price  ;  and  yet  they  will  venture  upon  no  danger,  run  no  difliculties  to 
 get  this  spiritual  pearl,  though  it  be  of  infinite  worth,  and  will  make  them  traly  happy,  m 
 body  end  sotil  both,  yea,  happy  here  whOst  they  live,  and  happy  when  they  die,  and  hap- 
 py to  eternity. 
 
 3  Inference.  4.  Furthermore,  what  folly  and  madness  is  in  those  sinners,  who  when 
 they  hear  that  there  is  such  a  pearl  to  be  had,  and  also  ai'e  told  how  it  may  be  bought, 
 and  they  have  it  for  their  own,  yet  slight  it,  and  value  it  not  worth  partmg  with  their  own 
 righteousness  for  it,  or  to  account  all  they  have  as  dung  in  comparison  of  it.  Poor  wretch- 
 es, they  esteem  filthy  rags  above  this  pearl ;  nay,  and  others  value  their  earthly  riches, 
 and  great  possessions,  like  the  young  man,  in  the  gospel,  before  Jesus  Christ  this  precious 
 pearl ;  and  others  prize  their  lusts  and  abominable  sins  above  this  pearl ;  will  not  part 
 with  one  fdthy  lust,  Lf  in  so  doing  they  were  assured  to  have  Jesus  Christ. 
 
 Exhort.  5.     Sinners,  let  me  exhort  you  to  search  for  the  pearl  of  gi-eat  price,  "  Seek 
 
 after  it  as  silver,  and  search  for  it  as  for  hid  treasures,"  Prov.  ii.  4,  for  then  you  have  a 
 promise  of  finding  it.  Piead  the  next  verse,  "  Then  thou  shalt  understand  the  fear  of  the 
 Lord,  and  find  the  biowledge  of  God,"  v.  5.  The  true  knowledge  of  God  lies  in  our  knowing 
 of  Jesus  Chi-ist ;  for  all  knowledge  of  God  as  a  Creator  or  a  Benefactor,  will  profit  no  man 
 to  salvation,  unless  they  know  him  and  Jesus  Christ,  and  know  the  worth  of  Christ,  the 
 excellencies  of  Christ,  in  his  person,  in  his  ofiices,  and  in  his  work,  which  they  must  do, 
 or  else  they  cannot  be  saved.  "  For  this  is  life  eternal,  that  they  may  laiow  thee  the  true 
 God,  and  Jesus  Christ  whom  thou  hast  sent,"  John  xvii.  3. 
 
 Inform.  6.     This  may  inform  us,  that  it  is  no  small  blessing  to  have  the  gospel,  and 
 
 to  be  under  a  gracious  ministration  thereof,  since  there  lies  hid  in  it  such  a  rich  and  pre- 
 
SEEM   XXXI.]  THE   PAEABLE   OF   TIIE  PEARL   OF  GREAT   PIUCE.  179 
 
 cious  pearl.  Sirs,  what  come  ye  hither  for  this  ilty  ?  arc  you  not  some  of  those  merchants 
 that  seek  goodly  pearls  ?  and  is  it  not  the  pearl  of  great  price  you  desire,  and  long  after, 
 and  arc  willing  to  have  upon  any  terms  whatsoever  ?  Well,  if  it  be  thus,  you  w  ill  prize 
 the  word  of  God,  the  gospel  of  Christ,  and  the  r.;inistry  thereof,  for  here,  here  he  is  to  ho 
 found,  as  you  may  fiuther  hear  hereafter.  Some,  alas  !  seek  where  Christ  is  not,  they 
 seek  the  living  amongst  the  dead  ;  they  seek  Christ  in  the  broad  way,  others  think  to  lind 
 him  on  their  beds,  by  their  cold  and  formal  prayers.  C)  Icnow  the  vein  where  this 
 gold  is  dug,  the  place  where  this  pearl  lies  hid,  and  if  you  find  it  not  presently,  yet  bo  not 
 cUscouraged,  if  ye  follow  on  to  know  the  Lord,  then  shall  ye  know  him;  remember  Christ's 
 gracious  promise,  seek  and  you  shall  find  ;  say  within  yourselves,  we  must  have  this  Christ, 
 this  pearl,  or  we  shall  be  undone  for  ever.  "  If  you  believe  not  that  I  am  he,  you  shall 
 die  in  your  sins,"  John  viii.  24. 
 And  now,  my  brethren, 
 
 7.  You  that  have  found  this  pearl,  rejoice  ;  0  blessed  are  ye  for  ever,  what  hath  God 
 done  for  you  !  how  rich  are  you  !  you  have  Christ,  and  cannot  lose  him,  "  He  that  find- 
 eth  me  findeth  life,"  Prov.  viii.  35.   You  have  life  because  you  have  Christ. 
 
 8.  But  talve  heed  that  none  of  you  are  deceived,  and  place  your  hope  on  a  Caution, 
 false  Christ ;  you  beard  some  know  not  a  true  pearl  from  a  bastard  pearl,  and  so  by  ignor- 
 ance are  undone.  O  how  do  many  trust  in  a  false  Christ,  have  their  faith  fixed  on  a  mere 
 creature,  their  Christ  they  say  is  not  God  most  high,  but  the  first  creature  that  God  made, 
 and  only  a  God  by  office.  For  the  Lord's  sake,  take  heed,  for  there  are  many  false  Christs, 
 in  our  days  ;  and  false  prophets  are  also  risen  up,  and  have  decei^-ed  many,  yea,  a  multi- 
 tude of  poor  miserable  creatiu-es.  Some  cry  up  a  Christ  within,  and  deny  that  Christ 
 who  is  in  heaven,  i.e.,  the  man  Christ  Jesus,  (as  you  have  newly  heard) ;  therefore  beware 
 of  the  error  of  the  wicked,  do  not  let  their  seeming  holiness  and  outward  conversations 
 deceive  you.  Satan  can  transform  himself  into  an  angel  of  light,  and  cause  his  ministers 
 to  seem  ministers  of  righteousness.  Therefore  know,  we  are  fallen  into  perilous  times,  no 
 days  have  been  more  evil  than  these  are,  therefore  watch,  and  sleep  not  as  others  do,  lest 
 being  led  away  with  the  error  of  the  wicked,  you  fall  from  your  own  stedfastness. 
 
 But  to  proceed, 
 
 Secondly,  I  shall  now  endeavour  to  show  you  wherein  the  excellencies,  ■\viierem  the 
 worth,  and  preciousness  of  the  Lord  Jesus  Christ  doth  consist.  of  ci'S's^" 
 
 I'ii'st,  the  great  worth,  excellency,  preciousness,  and  infinite  transcendency    person  dotii 
 of  Jesus  Christ,  consistetli  in  the  excellencies  of  his  glorious  person.      My 
 brethren,  I  told  ye  that  unless  a  man  know  a  pearl.  I  mean  knoweth  what  it     The  chief  ox- 
 is,  he  knoweth  not  the  great  worth  of  it.     So,  and  in  like  manner,  unless  a    "iJ^rt"^  °^ 
 person  knows  the  Lord  Jesus  Christ,  he  knows  not  the  worth,  the  value,  the     consLsteth  m 
 excellencies,  and  the  preciousness  of  Jesus  Clirist.     We  must  know  who,  or     of  Ms  person 
 what  the  person  of  Christ  is,  if  we  would  his  personal  excellencies.     "  What 
 think  ye  of  Christ  ?"  Jlatt.  xxii.  42.  And  again  our  Lord  said  unto  his  disciples,  "  Whom  da 
 men  say  that  I  the  Son  of  man  am,"  ILitt.  xvi.  13.     Certainly  this  is  a  most  weighty  and 
 great  point,  that  our  Lord  should  take  such  great  care  to  instruct  his  disciples  into  this 
 matter,  that  they  might  know  how  or  whom  he  was. 
 
 Secondly,  The  worth  and  excellencies  of  the  pearl  of  great  price,  i.  e.,  the  Lord  Jesus 
 Christ,  consistetli  in  his  .personal  excellencies. 
 
 Thirdly,  Christ's  worth  and  excellencies  consist  in  his  offices  and  work  as  Mediator. 
 
 I.  To  begin  with  the  first  of  these,  it  is  acknowledged  by  all  that  jirofess  the  true 
 Christian  religion,  that  Jesus  Christ  is  the  only  foundation  of  our  faith,  of  our  hope,  and 
 salvation.  "Other  foundation  can  no  man  lay  than  that  which  is  laid,  which  is  Jesus 
 Christ,"  1  Cor.  hi.  11. 
 
 And  it  is  as  necessary  to  know  who,  or  what  Christ  is,  or  what  his  person     ^.    .^  . 
 consisteth  of,  that  is  to  say,  who  is  the  true  pearl,  the  true  Christ,  or  he  that     know  whom 
 is  the  true  Saviour  :  for  if  any  man  is  at  a  loss,  or  doubtful  in  his  mind  in  this     ^''"'"''  '*• 
 case,  or  that  he  cannot  arrive  to  a  certain  knowledge  who,  or  what  the  person  of  Christ 
 is,  or  doth  consist  of,  or  mistakes  about  it,  how  can  he  be  said  to  know  the  pearl  of  groat 
 price,  or  the  worth  and  transcendency  of  it  ? 
 
 ]\Ioroover,  there  is  an  absolute  necessity  of  our  knowledge  of  Christ,  and  that  \vc  should 
 also  acknowledge,  own,  and  believe  in  that  individual  Person,  as  he  made  known  himself 
 to  himself  to  his  disciples,  does  appear  by  those  two  questions  i)Ut  forth  by  himself,  the 
 one  to  the  Jews,  the  other  unto  his  own  disciples,  as  I  just  now  huited. 
 Inference.  What  think  you  of  Christ,  whose  Sou  is  he  ? 
 
 K  2 
 
180  THE   PAItABLE   OF   THE  PEAEL  OF   GEEAT  PlilCE.  [bOOK  I. 
 
 AnJ  unfo  his  disciples,  "\Miom  do  men  say  I  the  Son  of  man  am  ?"  Peter  replied,  (iii- 
 limating  some  said  one  thing,  and  others  another.  But  lie,  whom  do  you  say  I  am  ?  Peter 
 then  in  the  njune  of  the  rest  said,)  "  thou  art  Christ."  That  is,  that  very  jierson  whom  he 
 saw  with  his  natural  eyes,  and  who  spake  unto  him,  even  he  was  the  Christ  of  God,  and 
 Pearl  of  great  price. 
 
 Inference.  Christ  (my  brethren)  signifies  anomted,  and  so  may  refer  to  his  human  na- 
 
 ture, which  the  second  Person  of  the  Trinity  took  into  union  with  himself,  not  that  he  took 
 any  man's  person  into  that  union  with  his  own  divine  person.  No,  the  human  uatm'e  con- 
 sisteth  in  the  person  of  the  Son  of  God,  not  of  itself,  but  by  virtue  of  the  hypostatical 
 union,  it  consisteth  in  this  person. 
 
 Mind  well,  and  observe  Peter's  further  answer,  i.  e.,  the  Son  of  the  living  God,  that 
 refers  to  his  Godliead.  Moreover,  consider  what  oiu-  Lord  said,  and  pronounced  upon 
 Peter's  answer,  i.  e.,  "  Flesh  and  blood  liath  not  revealed  this  unto  tliee,  but  my  Fatlier 
 which  is  in  heaven.  And  I  say  unto  thee,  thou  art  Peter,  and  upon  this  rock  will  I  build 
 my  Churcli,"  &c.  That  is,  upon  myself,  or  upon  tliis  very  faith  of  thine,  or  belief  of  my 
 ihe  Church  person,  thus  owned,  and  confessed  by  thee,  viz.,  I  being  God  and  man  in  one 
 Christ  "as""  person,  God  of  the  essence  of  my  Father,  and  truly  man,  of  the  seed  of  David, 
 Goa-man.  or  of  the  substance  of  the  blessed  virgin.  Now  upon  CIn-ist,  God  and  Man  in 
 one  person,  as  thus  owned,  believed  in,  and  confessed  by  St.  Peter,  is  the  Gospel  Church 
 built. 
 
 Argu.  1.  Arg.     1.      And  from  hence  I  therefore  thus  argue,  if  the  gospel  church, 
 
 and  every  believer,  is  buQt  upon  this  Christ,  this  Eock,  or  Christ  thus  acknowledged, 
 owned,  and  believed  in ;  then  it  is  of  absolute  necessity  that  we  luiow  his  person,  i.  e., 
 who,  or  whom  the  true  Christ  is  ;  and  thus  believe  concerning  him.  But  the^ospel 
 church,  and  every  believer,  is  thus  built,  &c.,  and  therefure  there  is  an  absolute  necessity 
 to  know  who  or  whom  Christ  is,  and  thus  to  believe  concerning  him. 
 
 5.  If  men  do  not  believe,  or  know,  that  this  individual  person  is  the  true  Christ,  the 
 true  Messiali  and  only  SaNaour,  tliey  must  die  in  their  sins ;  then  it  is  of  absolute  necessity 
 thus  to  beUeve,  own,  and  acknowledge  him.  But  it  evidently  appeareth,  that  all  such  that 
 do  not  thus  believe,  own,  and  acknowledge  him,  shall  die  in  their  sins.  Therefore  all  must 
 thus  believe,  &c.  Pray  observe  what  he  saith  unto  the  Jews  :  "  For  if  ye  believe  not  that 
 I  am  he,  ye  shall  die  in  your  sins,"  Jolm  viii.  24.  Our  Lord  doth  not  here  so  much  refer 
 to  faith,  by  which  we  beheve  or  apprehend  him,  but  the  person  who  is  apprehended  :  as  if 
 he  should  have  said ;  If  you  do  not  believe  that  I  am  he,  i.  e.,  this  my  individual  Person, 
 God  and  man,  or  the  "  Immanuel,  God  with  us,"  Matt.  i.  23,  or  God  in  our  nature  ;  God 
 manifested  in  the  flesh,"  1  Tim.  iii.  16,  (i.  e.)  in  that  particular  body  of  flesh,  the  divine 
 and  human  nature  making  but  one  person,  ye  "  shaU  die  in  your  sins." 
 Such  that  ^-  I'  ^5  0^  absolute  necessity  thus  to  believe  concerning  Christ ;  for  if  the 
 
 deny  Christ  Lord  Clirist,  who  died  for  our  sms,  be  truly  God  of  the  essence  of  the  Father, 
 and  man  in      «ind  verily  and  truly  man  of  the  same  substance  of  the  blessed  virgin  ;  then 
 
 den '"the"  ^'■"^'^  '^^°  '^^"y  ^'™  ^°  '°  ^'^'  '^°  "  ^^^^  ^^^^  'Lord  that  bought  them,  and  so 
 Christ  of  bring  upon  themselves  swift  destruction."  But  the  former  cannot  be  denied ; 
 *^°'^'  therefore  all  such  who  do  deny  the  Lord,  (i.  e.,)  that  individual  person  to  be 
 
 God  j\Ian,  deny  the  Lord  that  bought  them,  &c. 
 
 Furthermore,  my  brethren,  if  the  denial  of  the  Person  of  Christ,  or  who  or  whom  he  is, 
 "  be  a  damnable  heresy  ;"  See  2  Pet.  ii.  1,  then  it  is  of  absolute  necessity  thus  to  believe  con- 
 cerning liim ;  but  the  denial  of  the  Person  of  Christ,  or  who  or  whom  he  is,  is  a  damnable  heresy. 
 They  no  doubt  concluded,  they  were  bought  by  that  Christ  they  preached,  but  denied  his 
 Christ  in  Person,  who  or  whom  he  was.     All  men  were  in  some  sense  bought  by  Jesus 
 
 fome  sense  Christ,  viz.,  tliey  have  the  continuance  of  then-  lives  by  his  death,  or  a  re- 
 mem    "  prieve  for  a  time  thereby  from  the  execution  of  that  sentence  they  are  under. 
 
 7.  If  all  our  hope  of  eternal  life,  or  of  being  saved  from  hell  depends  upon  our  stedfast 
 behef,  that  the  Son  of  God,  or  the  Second  Person  of  the  Holy  Trinity,  took  our  natm-e  into 
 union  Vi'ith  himself,  so  as  to  be  God  and  man  in  one  Person :  then  it  is  of  absolute  necessity 
 thus  to  believe  concerning  him.  But  this  is  all  our  hope  of  eternal  life,  and  of  being  saved 
 from  hell ;  for  if  he  be  not  man  of  that  very  nature  that  siinied,  (though  he  was  without 
 sin)  what  gromid  have  we  to  believe  we  can  be  saved  by  him  ?  God  required  man  to  keep 
 the  law  of  his  creation,  or  the  first  covenant,  and  man,  or  is  Siu-ety  (one  in  the  same  na- 
 tiu-e)  must  do  ir,  if  we  are  ever  justified.  For  the  law  being  broken  by  us,  it  was  "  weak 
 through  the  flesh,  and  what  it  could  not  do,  God  sending  his  own  Son  in  the  likeness  of 
 
SKrsr.  yj.xi.]  the  PAH.UiLE  of  the  peael  of  great  price.  181 
 
 sinful  flesh. — And  for  sin  condemnefl  sin  in  the  flosli,  that  tlie  righteousness  of  the  law 
 might  he  fulflllcil  in  us,'*  &c.,  Kom.  viii.  3,  4.  Moreover,  we,  or  our  Surety  in  our  nature 
 must  satisfj'  for  our  hreach  of  tlie  said  law  ;  therefore,  as  he  must  be  man  to  Iceep  the  law, 
 and  die  iu  our  stead,  so  he  must  be  God  to  satisfy  Divine  Justice,  which  none,  but  one  that 
 could  give  an  intinite  satisfaction,  could  do ;  for  the  satisfaction  and  atonement  made  by 
 Jesus  Christ,  rises  from  the  dignity  and  worth  of  his  Person,  he  being  God  as  well  as  man. 
 
 I  shall  now  endeavour  to  prove  that  Jesus  Christ,  or  -Jesus  of  Nazareth,  ^1,^;,^  is 
 was,  and  is  God  of  the  same  essence  with  the  Father,  or  God  by  nature,  and  JJJ''(J"q'^ 
 did  in  his  Divine  Person  exist  from  everlasting. 
 
 1.  By  plain  texts  of  Scripture. 
 
 2.  By  arguments  taken  therefrom. 
 
 1.  The  first  Scripture  shall  be  that  in  .John  eh.  i.  ver.  1.  Dr.  jims. 
 
 "  In  the  beginning  was  tlie  Word."  That  is,  (as  one  well  observes)  the  Goodwin, 
 first  step,  and  that  "  Word  was  with  God ;"  that  is  a  second.  "  And  the  Word  was  in 
 the  beginning  with  God,"  that  is  a  third ;  "And  the  Word  was  God,"'  that  is  a  fourth. 
 He  might  have  shut  them  all  up  in  this  sentence,  "  The  word  was  God,  with  God  in  the 
 beginning."  But  he  puts  it  into  several  positive  assertions ;  yea,  and  begins  with  the 
 lowest,  namely  his  having  existed,  "  the  Word  was,"  and  that  in  the  beginning;  and  then 
 that  be  tells  us  what  he  is,  i.  e.  a  person  distinct  from  God,  (that  is,  from  the  Fatiier)  "he 
 was  with  God,"  and  yet  was  God,,  that  is,  of  the  same  essence. 
 
 1.  A  little  briefly  of  his  existence,  when,  and  how  long.     And  then, 
 
 2.  Of  his  Person  and  personal  existence,  and  personal  worth  and  excellen- 
 cies. Concerning 
 
 1.  He  is  a  Person  who  did  actually  exist  before  he  came  into  the  world,  existencu  of 
 and  tabernacled  in  flesh,  or  assumed  our  nature:  and  that  he  existed  all  cifrist***^ °'^ 
 along  t!;e  whole  time  of  this  world,  both  in  tlie  beginning  of  it,  and  before 
 the  world  was,  even  from  eternity.  "  It  is  strange  (saith  this  worthy  author)  that  the  So-  ; 
 ciniaus  should  so  impudently  (in  the  light  of  the  gospel  and  scripture)  say  that  Christ  be- 
 gan then  to  exist  actually,  when  he  was  first  conceived  by  the  Holy  Ghost  in  the  womb  of 
 the  virgin,  and  that  before  he  had  only  existed  but  in  promise,  as  the  day  of  judo-meut  doth 
 now.  And  also  such  who  hold  Christ  to  be  but  a  manifestation  of  God  in  man's  flesh.  God 
 indeed,  say  they,  was  afore,  but  Christ  being  but  the  manifestation  of  the  Godhead  in  man's 
 nature,  existed  not  until  Christ  the  manifestation  of  him."  Whereby  they  not  only  deny 
 him  to  be  a  person  who  did  manifest  God ;  but  also  necessarily  declare  the  Christ  they 
 own,  had  no  existence  until  that  manifestation  of  God  in  man's  nature.  Therefore  he  fur- 
 ther adds,  "  For  the  existence  of  that  which  is  only  and  barely  a  manifestation,  lies  only 
 being  a  manifestation  of  something  that  existed  afore,  but  itself  not  till  then.  And  this 
 is  even  as  if  a  man  should  say  and  affirm  that  what  other  men  call  the  sun,  is  all  one  with 
 what  we  call  the  day  ;  and  nothing  else,  which  you  know,  bcgms  in  the  moruin",  and 
 ceaseth  at  night.  Aud  is  but  the  shine  and  manifestation  of  the  sun  when  it  risetti,  and 
 appears  above  oiur  hemisphere,  or  this  part  of  the  world  ;  but  look  as  the  sun  is  a  body  of 
 light  that  existetli  afore  it  is  day  with  us,  and  the  appearance  of  it  is  that  which  maketh 
 day,  so  Christ  the  Sun  of  righteousness  is  not  the  bare  manifestation  of  God,  but  a  per- 
 son that  existed  with  God,  yea,  and  was  God ;  afore  that  manifestation  of  God  made  by 
 him  in  this  world.  And  he  is  not  only  the  bringing  in,  or  manifestation  of  life  and  immor- 
 tahty  which  was  in  God ;  but  he  himself  was  that  eternal  life  which  was  with  the  Fatlier 
 as  distinct  from  him,  and  was  manifested  to  us,  1  John  i.  2.  So  that  life  and  innnortality 
 is  made  manifest  by  his  appearance,  as  of  a  person  that  brings  it,  and  manifests  it  with  the 
 manifestation  of  himself,  2  Tim.  i.  1 3,  and  who  is  said  to  manifest  him'self  p,.  ^.^  , 
 unto  us  as  well  as  the  Father,"  Job  xiv.  21.     Thus  Peverend  Dr.  Goodvrin.      wm  on  tiij 
 
 2.  ^\'e  find  in  another  Scripture,  that  he  existed  (or  was  a  distinct  person  of  uod,''^'' 
 from  the  Father)  before  he  came  into  the  world.  "  AA'lierefure,  when  he  P-  *2. 
 came  into  the  world,  he  saith,  a  body  hast  thou  prepared  me,"  Ileh.  x.  5. — And  again 
 he  saith,  "  Lo  I  come  to  do  thy  will,  0  God,"  ver.  7.  Here  is  a  person  distinct  from  God 
 the  Father,  a  [me]  and  an  [I],  and  distinct  also  from  his  human  nature  he  was  to  assume 
 which  he  calls  a  body  prepared  for  him.  A  person  he  is  that  speaks  to  God,  as  one  know- 
 ing and  understanding  what  be  was  about  to  do. 
 
 3.  We  find  him  to  exist  before  John  Baptist ;  though  John  was  conceived  and  born  some 
 months  afore  him,  John  bare  witness  of  him,  "  and  cried,  saying,  This  was  he  of  ^\hoin  I 
 spake,  he  that  cometh  after  me  is  preferred  before  me,  for  he  was  before  me,  Juhu  i.  15, 
 As  God  he  was  before  John,  and  as  man  he  came  after  John. 
 
182  THE   PATllBLE    OF   THE   PEAEL   OF   GEEAT   I'EICE.  [bOOK   I. 
 
 4:  He  existed  before  the  prophets.  Job  saitb,  "be  kuew  that  his  Recleemer  liveJ," 
 Jobxix.  25;  not  that  he  should  live,  but  that  he  did  then  live  or  exist  -when  be  spake 
 those  words ;  he  saith  not  he  shall  live,  he  speaks  of  tlie  Redeeuier's  life  without  any  dis- 
 tinction of  time,  past  or  to  come ;  he  liveth,  he  being  God  is  for  ever,  or  lived  from  eter- 
 nity ;  he  is  the  "  Prince  of  life,"  Acts  ii. ;  and  therefore  existed  then,  and  from  ever- 
 lasting. Isaiah  saw  him ;  "  Woe  is  me,  I  am  undone,  for  mine  eyes  have  seen  the  King, 
 the  Lord  of  Hosts,"  Isa.  vi.  5.  That  this  was  Christ,  is  evident,  saith  the  Holy  Ghost, 
 speaking  of  Christ ;  "  These  tliiags  said  Isaias  when  he  saw  his  glory,  aad  spake  of  him.," 
 John  xii.  41. 
 
 5.  He  existed  in  the  times  of  Moses :  "  Neither  tempt  Christ  as  some  of  them  did,"  1 
 Cor.  X.  10. 
 
 6.  He  existed  before  Abraham,  as  he  himself  testified ;  "  Before  Abraham  was  I  am," 
 John  viu.  58.  Much  the  same  with  what  God  spake  to  Moses ;  "  I  am  that  I  am,  before 
 the  day  was,  I  am ;"  so  Isa.  xliii.  13  ;  I  am,  signifying  the  eternity,  and  uninterrupted 
 being  of  Christ's  divine  Person  and  existence. 
 
 7.  He  was  before  Noah.  For  this  is  he  who  preached  by  Noah  to  the  old  world,  or  to 
 those  who  were  disobedient  then,  whose  spirits  are  now  in  prison. 
 
 8.  He  existed  before  the  world  was  made.  "  Thou  Lord  hast  laid  the  foundation  of  the 
 earth  (speaking  of  Christ)  and  the  heavens  are  the  works  of  thy  hands,"  Heb.  i.  10;  how 
 could  he  make  all  things  at  the  beginning,  if  he  himself  was  not  before  all  things,  did  not 
 exist.  "  The  Lord  possessed  me  in  the  beginning  of  his  ways,  before  his  works  of  old  :  I 
 was  set  up  from  everlasting,  or  ever  the  earth  was ;  when  there  was  no  depths,  I  was 
 brought  forth,  when  there  was  no  fountains  abounding  with  water,  before  the  mountains 
 were  settled,  before  the  hills,  was  I  brought  forth,"  Prov.  viii.  22,  23,  24,  25,  30.  Then 
 was  I  by  him  as  one  brought  up  with  him,  and  I  was  daily  his  delight,"  &c.  See  Mich. 
 V.  2.  "  But  thou,  Bethlehem  Ephratah,  though  thou  be  little  among  the  thousands  of 
 Judah,  yet  out  of  thee  sliall  he  come  forth  unto  me,  that  is  to  bo  Kuler  in  Israel.  Whose 
 goings  forth  have  been  from  of  old,  from  everlasting." 
 
 Furthermore,  how  fully  doth  the  prophet  Isaiah  show,  that  there  was  a  blessed  council 
 held,  and  a  compact  or  covenant  between  the  Father  and  the  Son,  about  the  redemption  of 
 God's  elect.  And  Paul  shows  that  this  council  was  held  before  the  world  began,  2  Tim. 
 i.  9,  and  that  we  had  in  Christ  a  promise  of  eternal  life  before  the  world  was  made,  Tit.  i. 
 1,  2.  Indeed,  can  any  person  think  that  the  whole  contrivance  or  platform  of  oiu:  salva- 
 tion was  not  laid  in  eternity  between  the  Father  and  the  Son,  &c. 
 
 But  this  could  not  be  if  Christ,  or  the  second  Person  of  the  Trinity  did  not  exist  from  ever- 
 lasting. If  there  was  a  promise  made  to  him,  and  to  us  in  him  before  the  world  began,  then 
 it  follows  undeniably,  that  he  did  exist  before  the  world  begun,  but  such  a  promise  was 
 then  made.     Erffo. 
 
 Another  text  that  proves  Christ  is  God  by  nature,  is  that  of  Paul,  Piom.  ix.  5.  "  Whose 
 are  the  Father's,  and  of  whom  as  concerning  the  flesh  Christ  came,  who  is  over  all  God 
 blessed  for  ever.  Amen."  Compared  with  Phil.  ii.  6.  "  Who  being  in  the  form  of  God 
 thought  it  not  robbery  to  be  equal  with  God,"  &c.  So  Col.  i.  17.  "  And  he  is  before  all 
 tbmgs,  and  by  him  all  things  consist,  and  he  is  the  Head  of  the  body,  the  church.  God 
 manifested  in  the  flesh,"  1  Tim.  iii.  16.  "  He  is  the  brightness  of  the  Father's  glory,  and 
 the  express  image  of  his  Person,"  Heb.  i.  2,  3. 
 
 Arguments  Secondly,  Take  a  few  arguments  to  prove  that  Christ  is  the  Most  High  God, 
 
 uodheaa 'of    '^'^^'^^  shows  the  infinite  worth,  dignity,  and  excellency  of  the  pearl  of  great 
 Christ.  price. 
 
 1.  Argu.  He  that  hath  all  the  incommunicable  names  of  God  most  high  given  to  hmi, 
 is  God  most  high,  or  the  same  essence  with  the  Father.  But  Jesus  Christ  hath  all  the  in- 
 communicable names  of  God  most  high  given  to  him,  therefore  be  is  God  most  high,  or  of 
 the  same  essence  with  the  Father. 
 
 1.  He  is  called  Most  Mighty.     "  Gu-d  on  thy  sword,  0  Most  Mighty,"  Psal.  xlv.  3. 
 
 2.  He  is  called  the  Pirst  and  the  Last. 
 
 3.  He  is  called  the  only  wise  God.  "  To  the  only  wise  God  our  Saviour,  be  glory  and 
 majesty,  domuiiou  and  power,  both  now  and  for  ever.  Amen,"  Jude  25. 
 
 The  title  Saviour  in  the  Now  Testament,  is  pecidiarly  given  to  our  Lord  Jesus  Christ, 
 not  excluding  God  the  Father,  nor  the  Holy  Ghost. 
 
 4.  He  is  called  the  JMighty  God,  Isa.  ix.  6. 
 
 5.  He  is  called  the  Holy  One.  "  Thou  wilt  not  leave  my  sOul  in  kcU,  nor  suffer  thy 
 Holy  Que  to  see  coixuption,"  Psal.  xvi,  10. 
 
SERM.  XXXI.]  THE  PAIIABLE   OF   THE  PE.Ull   OP   GREAT   TRICE.  183 
 
 G.     He  is  called  the  Saviour,  nay,  our  only  Saviour. 
 
 7.  He  is  called  Jehovah.    "  Jehovah  our  righteousness." 
 
 8.  He  is  caUod  the  Everlasting  Father,  Isa.  ix.  6. 
 
 9.  He  is  called  I  Am,  Johu  viii.  Stj.  "  Before  Abraham  was  I  Ara,"  that  is,  what  I 
 am,  I  will  be ;  and  was  from  everlasting,  or  a  self  existence  as  to  his  Deity. 
 
 10.  He  is  called  "  God  over  all  blessed  for  evermore,"  Ilom.  ix.  a. 
 
 11.  He  is  called  the  true  God.  "  And  ye  are  in  him  that  is  true,  even  in  his  Son  Jesus 
 Christ,  this  is  the  true  God,  and  eternal  life,"  1  John  v.  20. 
 
 Now  what  mere  creature  or  created  being,  did  God  ever  give  such  titles  unto,  or  call  by 
 such  names,  which  are  peculiar  to  himself  alone  ? 
 
 II.  Argu.  He  that  liath  all  the  incommunicable  attributes  of  God  given,  au  the  in- 
 or  ascribed  unto  him,  together  with  God's  peculiar  works  and  operations,  is  the  tie  attributes 
 Most  High  God;  but  all  the  incommunicable  attributes  of  God  are  given,  or  ofGoaarem 
 ascribed  unto  Christ,  together  with  God's  peculiar  works  and  operations,  there-  "''^'""'  '""'' 
 fore  Christ  is  the  Most  High  God. 
 
 1.  Argu.  Jesus  Christ  is  eternal ;  he  that  was  before  all  things  were,  is  eternal.  Eut 
 Christ  was  before  all  tilings  were;  therefore  Christ  is  eternal,  and  therefore  the  Most 
 High  God.     I'rov.  viii.  20,  Col.  xvii.,  John  i.  1,  2,  Heb.  i.  3. 
 
 2.  Argu.  He  that  made  all  things,  and  laid  the  foundation  of  the  earth,' is  the  Most 
 High  God  ;  but  Jesus  Christ  tuade  all  things,  and  laid  the  foundation  of  the  earth.  Ergo, 
 Jesus  Christ  is  the  Most  High  God.     John  i.  1 — 3,  Heb.  i.  8,  10,  I!ev.  iv.  11. 
 
 3.  Argu.  He  that  upholds  all  things  by  the  word  of  his  power,  "  and  by  whom  all  things 
 consist,"  Col.  i.  17,  Heb.  i.  3.  He  is  the  Most  High  God,  but  Jesus  Christ  upholds  all 
 things  by  the  word  of  his  power,  and  by  him  all  things  consist,  therefore  he  is  the  Most 
 High  God. 
 
 4.  Argu.  Omnisciency  is  ascribed  to  Jesus  Chi-ist.  He  that  knows  all  tilings,  and 
 searcheth  the  heart  and  the  reins,  is  the  Most  High  God ;  but  Jesus  Christ  knows  all  things, 
 and  searcheth  the  heart  and  the  reins ;  therefore  Le  is  the  Most  High  God.  "  Jesus 
 knowing  their  thoughts  said,"  &c.  Matt.  ix.  4.  "  And  Jesus  knowing  all  things  that  should 
 come  upon  him,  went  forth,"  John  xviii.  4.  "And  Peter  said,  Lord,  thou  kuowcst  all 
 things,  thou  knowest  that  I  love  thee ;  and  all  the  churches  shall  know  t].J.  I  am  ho  that 
 searcheth  the  heart  and  reins,  and  wQl  give  to  every  one  according  to  his  works,"  Jolm  xxi. 
 17,  iiev.  ii.  23.  He  knows  not  only  our  external  acts,  and  deeds,  but  our  thoughts,  inten- 
 tions, puri}oses,  designs,  ends,  and  aims,  and  inclinations  of  all  our  hearts. 
 
 5.  Argu.  He  that  is  omnipotent,  is  the  Most  High  God.  But  Jesus  Christ  is  omnipo- 
 tent or  almighty  in  power,  and  therefore  he  is  the  ]\Iost  High  God.  Christ  is  not  only  called 
 Almighty,  but  the  Almighty.  "lam  Alpha  and  Omega,  the  beginning  and  the  ending, 
 the  first  and  the  last,  the  Almighty,"  liev.  i.  8. 
 
 6.  Argu.  He  that  is  omniscient,  is  the  Most  High  God  ;  but  Jesus  Christ  is  omnipre- 
 sent. Ergo,  therefore  the  Jlost  High  God.  "  Lo  I  am  with  you  always  to  the  end  of  the 
 world,"  Matt,  xxviii.  20.  "  And  where  two  or  three  are  met  together  in  my  name,  there 
 am  I  in  the  midst  of  ihem." 
 
 Jesus  Christ  is  said  to  be  equal  with  God,  as  well  as  co-etemal  and  co-essential. 
 
 Arg.  7.  He  that  is  co-eternal,  co-essential,  and  co-equal  with  the  I'ather, 
 is  the  Most  High  God;  but  Jesus  Christ  is  co-eternal,  co-essential,  and  co-  Ciirkt  i.s  on- 
 equal  with  the  I'ather,  therefore  he  is  the  Most  High  God.  "  ^\'ho  being  in  co'c'iuaiwiiit 
 the  form  of  God,  he  thought  it  nut  robbery  to  be  equal  with  God,"  Phil.  ii.  5,  G.  "">  Faihtr. 
 He  did  not  judge  it  to  be  any  wrong  or  usurpation  to  be  acknowledged  to  be 
 equal  with  God  the  Father,  being  a  subsisteiit  in  tiie  same  nature  and  pssencc  with  liim. 
 It  is  not  said,  he  thought  not  to  do  tliis  robbery  as  to  make  himself  equal  with  God,  as  the 
 Socinians  would  read  it,  no,  but  he  thought  it  not  robbery  to  be  equal  with  God ;  he  had 
 not  this  e(juality  by  usurpation,  rior  by  gift,  but  he  was  so  essentially,  and  eternally.  0 
 what  a  pearl  of  infinite  price  is  this  pearl ! 
 
 The  fulness  of  the  Godhead  dwells  in  Jesus  Christ  bodily.    From  whence  I  argue. 
 
 Arg.  8.  He  in  whom  the  whole  Godhead,  or  the  Godhead  bodily  doth  abide  or  dwell, 
 is  the  Most  High  God,  but  the  whole  Godhead,  or  the  Godhead  bodily,  abides  or  dwells  in 
 Jeais  Christ,  therefore  Jesus  Christ  is  the  Most  High  God.  "  For  m  him  dwelleth  tin-  ful- 
 ness of  the  Godhead  bodily,"  Col.  ii.  tl.  Christ  was  not  only  a  partaker  of  the  divine  na- 
 ture, as  the  saints  are  said  to  do ;  no,  but  the  fulness  of  the  Godhead,  or  whole  Godhead, 
 or  Deity  is  in  him,  or  the  whole  essence  ol  God.  "  There  are  three  that  bear  witness  in 
 heaven,  the  Father,  the  Word,  and  the  Holy  Ghost,  and  these  three  are  one,"  Jolm  v.  7.  This 
 
184  THE  PAEABLE  OF  THE  PEAEL  OF  GREAT  PEICE.  [bOOK  I. 
 
 text  hath  so  baffled  many  blasplieinous  heretics,  that  some  of  them  would  not  have  it  to  be 
 canonical,  alleging  it  is  not  in  some  Greek  copies.  Yet  as  a  late  author  notes,  St.  Cyprian 
 when  he  argaed  for  the  unity  of  the  Godhead  in  the  three  Persons,  cites  this  test.  And 
 Tertullian  (saith  he)  assertmg  this  to  be  the  Christian  doctrine,  i.  e.,  that  the  Father,  Son, 
 and  Holy  Ghost,  were  each  of  them  God,  and  yet  the  Godliead  not  divided,  proved  it  from 
 this  text,  Hi  tres  ununi  junt;  and  then  he  remarks  from  the  gender,  that  they  were  not 
 unus  but  wmm,  i.  e.,  not  one  in  person,  but  one  in  essence. 
 
 Infinite  wisdom  and  Icnowledge  is  attributed  or  inscribed  to  Jesus  Christ,  he  is  wisdom 
 itself,  yea,  the  only  wise  God,  "  In  whom  are  hid  all  the  treasures  of  wisdom,"  &c. 
 „.  .         ,  Argu.  'J.     He  that  is  all-wise,  or  infinite  in  wisdom,  or  in  wliom  all  wisdom 
 
 oaiy  wise  is  hid,  is  the  Most  High  God,  but  Christ  Jesus  is  all-wise,  or  infinite  in  wisdom, 
 *^'"*-  Ergo.     Jesus  Christ  is  the  Host  High  God. 
 
 The  like  I  might  speak  of  his  holiness,  he  being  called  the  Holy  One,  and  Isaiah  heard 
 the  anfels  cry  to  him,  "  Holy,  holy,  holy,  is  the  Lord  of  hosts,"  Isa.  vi.  15. 
 
 Ar"-u.  10.  He  that  is  the  Holy  One  of  God,  the  Holy  One  of  Israel,  or  infinitely  holy, 
 is  God  most  high ;  but  Christ  is  the  Holy  One  of  God,  the  Holy  One  of  Israel,  infinitely 
 holy.     Ercjo,  Christ  is  God  most  high; 
 
 III.  Argu.  He  to  whom  spiritual  or  divine  worship,  honour  and  adoration 
 Divine  wor-  joth  belong,  even  the  same  divine  worship,  honour,  and  adoration  that  is  due 
 given^to"  °  to  God  the  Father,  is  the  IMost  High  God ;  but  .sphitual  worship,  lionoiu-,  and 
 Jesus  Christ,  adoration,  even  the  same  divine  worship,  lionour,  and  adoration  that  belongs 
 imto  God  the  Father,  belongs  to  the  Lord  Jesus  Christ,  Ergo,  he  is  the  Most  High  God. 
 It  is  the  will  of  the  Father  "  Tliat  all  men  should  honour  the  Son  as  they  honour  the  Fa- 
 ther, he  that  hopoureth  not  the  Son,  Iionoureth  not  the  Fatlier,"  &c.,  John  v.  23. 
 
 God  the  Father  doth  not  command  this  honour  to  be  given  to  Christ  absolutely  as  God, 
 but  distinctly  as  the  Son  in  our  nature,  or  as  Mediator,  i.  e.,  this  worship  and  honour  is  to 
 bn  given  to  Jesus  of  Nazareth.  It  is  also  to  show  that  no  less  honour  is  due  to  the  Second 
 Person  of  the  Trinity,  because  he  took  our  nature  into  union  with  his  Divine  Person ;  and 
 so  as  Mediator,  became  God's  servant.  "  And  when  he  brouglit  the  first  begotten  into 
 the  world,  he  said,  let  all  the  angels  of  God  worship  him,"  Heb.  i.  tJ.  Adore  him,  bow 
 down  before  him.  "  Worship  him,  all  ye  gods,"  Psal.  xcvii.  7.  And  as  all  tlie  angels  of 
 heaven  and  potentates  of  the  earth,  as  kings,  who  are  called  gods,  are  to  worship  him ;  so 
 the  like  command  is  given  to  the  church.  "  He  is  thy  Lord,  and  worship  thou  him,"  Psal. 
 xlv.  11,  speaking  of  Jesus  Christ;  And  thus  we  find  all  do  that  are  in  heaven  and  earth. 
 
 "  The  four  beasts,  and  four  and  twenty  elders  fell  down  before  the  Lamb.  And  tliey 
 sunT  a  new  song,  saying,  worthy  is  the  Lamb  that  was  slain  to  receive  power  and  riches, 
 and  wisdom,  and  strength,  and  honour,  and  glory,  and  blessing.  And;every  creature  which 
 is  in  heaven,  and  on  the  earth,  and  under  the  earth,  and  such  that  are  in  the  sea,  and  all 
 that  are  in  them,  I  heard  saying.  Blessing,  honour,  glory,  and  power,  be  unto  him  that  sitteth 
 upon  the  throne,  and  to  the  Lamb  for  ever  and  ever.  And  the  four  beasts  and  the  four 
 and  twenty  elders  fell  down  and  worshipped  him  that  liveth  for  ever  and  ever,"  Eev.  v.  8 — 
 13.  0  what  wretch  upon  the  earth  dares  to  deny  Jesus  Christ  to  be  God  Most  High,  or 
 assert  he  is  but  a  mere  creature  ?  AVill  God  give  his  honour  to  another,  to  a  mere  creature, 
 or  to  one  who  is  not  of  the  same  essence  with  himself  ? 
 
 This  worship  is  given  to  Christ  as  Mediator,  the  formal  reason  of  which  worship  is  his 
 divine  natm-e,  and  his  having  redeemed  us  is  one  special  motive  of  it.  "  Thou  wast  slain 
 and  hast  redeemed  us,"  Acts.  xx.  28.  This  is  the  gi-eat  motive  of  this'amazmg  adoration. 
 And  as  adoration  belongs  to  Jesus  Christ,  so  also  doth  invocation,  which  is  another  branch 
 of  divine  honom'. 
 
 Argu.  12.  He  to  whom  we  ought  to  pray  or  make  our  supplication,  is  the  JMost  High 
 God  ;  but  we  ought  to  pray,  and  make  our  supplication  to  Jesus  Christ,  Ergo,  he  is  the 
 Most  High  God.  All  believers  come  to  the  Father  by  him,  they  address  themselves  to 
 their  blessed  Advocate  and  Intercessor  ;  the  first  martyr  committed  his  soul  to  Jesus  Cin-ist, 
 "  He  called  upon  God,  saying.  Lord  Jesus,  receive  my  Spirit ;"  agam  he  said,  "  Lord,  lay 
 not  this  sin  to  their  charge,"  Acts  vii.  59,  60.  Thus  also  the  samts  and  gospel  church 
 were  distinguished  from  all  others.  "  With  all  that  call  on  tlie  name  of  our  Lord  Jesus 
 Christ,  both  their  Lord  and  ours,"  1  Cor.  i.  2.  .„...:rt 
 
 Jesus  Christ  ^'^8'-  13.  He  that  can  hear  distinctly,  and  answer  a  thousand  thousand 
 hears  the  persons  prayers,  all  put  up  the  same  moment  of  time,  is  no  mere  creatm-e,  but 
 SsMd  snt  the  most  High  God ;  but  Jesus  Christ  can  do  this.  Ergo,  he  is  the  ilost  High 
 onetime.         (jQfi      jf  tjiig  (jg  denied,  i.  c.,  tl)at  Ciirist  can  distinctly  hear,  and  answer,  so 
 
SEIIM.  XXXI.]  THE   PARABLE   OF   THE  pnAUL    OF   GREAT   PRICE.  185 
 
 many  jir.ayei's,  put  up  at  one  and  tlie  saino  moment  of  time,  what  land  of  an  Advocate  do 
 they  make  liini  to  be  ?  or  do  they  aildress  themselves  to  liiin  as  tlieir  Advocate  at  all  ? 
 
 Arg.  11.  He  that  hatli  power  to  forgive  all  iniquity,  or  can  acquit  sinners  from  vin- 
 dictive justice,  is  tlie  Most  High  God  ;  but  Jesus  Clirist  thus  forgivetli  sins,  Ergo,  he  is 
 the  Jlost  High  God.  The  Jews  no  doubt  were  right  in  tliat  they  said,  who  can  forgive 
 sins  but  God?  That  is,  that  hath  power  to  forgive  the  offence,  as  it  is  against  God  and 
 his  infinite  justice.  "  But  that  ye  may  know  that  the  Son  of  man  hath  power  on  earth  to 
 forgive  sins — take  up  thy  bed  and  walk,"  !Matt.  ix.  6. 
 
 The  Son  of  man,  that  is  Christ  as  Jlediator,  he  is  God  as  well  as  Man,  yea,  the  same 
 Most  High  God,  he  hath  power  to  forgive  sins. 
 
 Arg.  15.  He  that  could  raise  tlie  dead  by  his  own  power,  and  did  raise  up  the  tem- 
 ple of  his  own  body  when  it  was  in  the  grave,  and  shall  also  raise  up  all  the  dead  at  the 
 last  day,  is  the  Most  High  God  ;  but  all  this  Christ  hath  done,  or  will  do,  Ergo,  Clirist  is 
 the  Most  God.  "  All  that  are  in  the  graves  shall  hear  his  voice,  and  come  forth,"  John 
 V.  28,  29.  He  it  is  also  that  raiseth  them,  quickens  them  that  are  spiritually  dead,  "  You 
 hath  he  quickened,"  &c.  Eph.  ii.  1,  2. 
 
 Now  from  the  whole  I  argue  thus,  if  .Jesus  Christ  be  the  Jlost  High  God,  then  he  is  a 
 pearl  of  infinite  worth  ;  nothing  sets  forth  the  excellencies  and  preciousness  of  Christ,  more 
 than  the  dignity,  glory,  and  excellencies  of  his  person. 
 
 But  to  proceed,  he  is  not  God  only  of  the  essence  of  the  Father,  but  truly  man,  of  the 
 su])stance  and  very  nature  of  "  Jlary,  and  so  flesh  of  our  flesh,  and  bone  of  our  bone," 
 Eph.  v.  30  ;  indeed  if  he  was  not,  our  finding  him  could  no  more  enrich  us  than  it  might 
 the  fallen  angels,  as  I  have  hinted. 
 
 1.  He  is  called  Iramanuel,  God  with  us,  or  God  in  om*  flesh,  i.  e.,  in  that  Christ  is 
 particular  body  of  flesh  he  took  in  the  womb  of  the  Virgin.  "  Great  is  the  wdfaTooo! 
 mystery  of  godliness,  God  manifested  in  the  flesh,"  1  Tim.  iii.  16.  Not  in  every  n»an's 
 flesh,  no  but  in  that  body  of  flesh  only,  he  taking  that  very  flesh  or  human  nature  into  aa 
 h}^)ostatical  union  with  his  own  divine  person,  and  so  is  both  God  and  man  in  one  person. 
 God  was  manifested  in  the  flesh,  I  say,  in  that  individual  body  prepared  for  him,  or  in 
 that  very  flesh  that  he  assumed,  or  took  into  union  with  himself. 
 
 "  A  woman  shall  compass  a  mau,"  Jer.  xxx.  22,  tliat  is,  by  a  wonderful  conception,  by 
 the  overshadowing  of  the  Holy  Ghost,  and  hence  it  is  said  he  was  made  of  a  woman,  and 
 therefore  called  the  seed  of  the  woman,  and  the  seed  of  Abraham  ;  "in  thy  seed  shall  all 
 the  nations  of  the  earth  be  blessed." 
 
 2.  He  was  conceived  of  the  Virgin,  and  bom  of  her,  and  sucked  her  paps. 
 
 3.  It  is  said,  "  He  took  not  on  him  the  nature  of  angels,  but  he  took  on  him  the  seed 
 of  Abraham.  Forasmuch  as  the  children  are  partakers  of  flesh  and  blood,  he  took  part  of 
 the  same,"  Heb.  ii.  14,  16. 
 
 4.  God  sware  to  David,  that  "  of  the  fruit  of  his  loins  he  would  raise  up  Christ  to  sit 
 upon  his  throne,"  Acts  ii.  30.  Therefore  such  that  deny  he  took  the  same  flesh,  or  that 
 his  human  natuie  was  indeed  the  seed  of  David,  do  render  the  Holy  God  to  be  forsworn  ; 
 which  is  tlie  highest  blasphemy  to  assert. 
 
 5.  He  is  the  root  and  otispring  of  David,  David's  Lord,  and  David's  Son ;     inference, 
 he  is  the  root  of  David  in  respect  to  his  Godhead,  and  the  offspring  of  David  in  respect  to 
 his  humanhood  ;  as  he  iS  God  he  is  David's  Dord,  and  as  mau  he  is  David's  Sou  ;  which 
 shows  he  consists  of  two  distinct  natures  in  one  person. 
 
 G.  It  was  only  a  kinsman  under  the  law  that  had  the  right  to  redeem,  &c.,  therefore 
 Christ  must  be  of  our  very  nature,  or  else  he  is  not  one  of  our  brethren,  nor  our  kinsman. 
 
 7.  Nor  could  he  be  our  Surety,  if  not  of  our  very  nature  ;  because  it  was  man  made 
 of  earth  that  sinned,  and  the  nature,  the  justice,  holiness,  and  truth  of  God,  requires  to 
 atone  for  sin,  and  satisfy  divine  justice.  And,  indeed,  if  this  was  not  absolutely  necessary, 
 there  had  been  no  need  for  him  to  assume  our  nature,  or  to  be  made  of  a  woman,  made 
 under  the  law,  even  that  law  that  we  had  broken. 
 
 Therefore  from  hence  it  followeth,  that  it  is  a  most  dangerous  thing,  nay, 
 a  damnable  heresy  to  deny  Jesus  Christ  to  be  the  Most  High  God,  and  man     The. danger- 
 of  our  very  natu  re.  itics  that  foi- 
 
 Consider  (as  I  have  showed)  that  the  chief  part  of  Christ's  personal  excel-  Ife^yin""',!!, 
 lency  consists  in  the  dignity  of  his  person,  or  in  consideration  of  who  he  is.        deny    of 
 
 2.     Moreover,  that  such  that  deny  Christ  is  the  Most  High  God,  or  the     *^'"''"* 
 Son  of  God  by  an  eternal  generation,  co-essential  and  co-equal  with  the  Fa- 
 
185  THE   P.VKABLS   OF    THE   PEAEL   OF   GREAT    I'EIOE.  [bOOK   I. 
 
 (feny  the'  *^^'"'  render  our  blessed  Lord  to^be  a  deceiver,  or  an  imposter,  and  so  justify 
 deity  of  the  wicked  Jews,  in  calling  him  a  blasphemer,  in  sajang  he  being  a  man  made 
 
 de/'iiim^to  bimself  equal  with  God  ;  he  telling  them  that  he  and  his  Father  were  one. 
 beadeceiver.  3.  If  you  kuow  uot  Ms  worth,  his  great  price,  or  the  dignity  of  his  per- 
 son, i.  e.,  that  he  is  truly  God, how  dare  you  give  that  worship  to  him  that  is  due  to  God  only? 
 5.  To  deny  Jesus  Christ  to  be  the  Most  High  God,  renders  all  that  worship  him,  or 
 give  divine  adoration  to  him,  to  be  guilty  of  gross  idolatry,  and  it  is  accordiug  to  their 
 hellish  notion,  as  bad  to  adore  and  worship  Jesus  Christ,  as  it  was  in  tlie  Israehtes  to  wor- 
 ship the  golden  calf,  or  in  the  heathen  who  worshipped  them  who  by  nature  were  no  gods ; 
 for  this  must  be  so  if  he  be  not  God  by  nature,  but  a  mere  creature. 
 
 5.  It  also  reflects  on  the  care,  faithfulness,  and  holiness  of  God  the  Father  towards 
 poor  mankind,  and  that  he  in  his  word  leads  us  into  the  sui  of  idolatry  (which  his  holy 
 nature  so  much  abhors)  in  requiring  all  to  honour  the  Son  as  they  honour  the  Father  ;  and 
 in  saying  he  was  God,  and  in  the  begmning  with  God,  and  equal  with  God,  nay,  the  true 
 God,  the  only  wise  God,  and  God  over  all ;  and  telling  us  also  that  he  made  all  things, 
 and  by  him  all  things  consist,  and  commanding  all  the  holy  angels  to  worship  him,  and  that 
 he  searcheth  the  hearts,  and  tries  the  reins,  and  knows  all  men;  what  man  can  from  hence 
 but  conclude  he  is  bound  to  give  divine  worship  and  adoration  imto  Jesus  Christ  ?  For 
 would  God  the  Father  in  his  wisdom  have  left  all  these  things  on  record  in  his  word,  had 
 not  Christ  been  God  by  nature,  or  of  the  same  essence  with  himself?  I  desire  this  may 
 be  well  considered. 
 
 If  Christ  be  '^-  Moreover,  if  Jesus  of  Nazareth  is  not  the  Most  High  God,  he  cannot 
 not  God  most  be  our  Saviour,  nor  ought  we  to  put  our  trust  in  him ;  for  none  is  our  Saviour 
 nol  he" OUT  Ijut  God  aloue.  "  I  am  God,  and  besides  me  there  is  no  Saviour,"  Isa.  xliii. 
 Saviour.  jj,  also  he  saith,    "  Cuised  is  the  man  that  trusteth  in  man,  and  maketh 
 
 flesh  his  arm,"  Jer.  xvu.  5.  If,  therefore,  Christ  be  no  more  than  a  mere  creature,  or  not 
 God  by  nature,  we  are  cursed  of  God  if  we  trust  m  him,  or  beheve  in  him,  and  rely  upon 
 liim  for  righteousness  and  eternal  life. 
 
 7.  Furthermore,  then  also  Jesus  Christ  could  not  satisfy  divine  justice  for  our  sins, 
 which  were  imputed  to  him  as  he  stood  in  our  law-place;  because  aiiuite  being,  or  a  mere 
 creature  could  not  satisfy  infinite  justice,  it  being  from  the  dignity  of  his  holy  person  ( lie 
 being  God)  that  his  obedience  and  death  were  satisfactory  unto  God  ;  and  then  also  it  will 
 If  Christ  be  foUow  that  we  are  still  in  our  sins,  and  cannot  be  justified  by  his  righteousness. 
 ?^n?t°''bea?  8.  Besides  it  must  also  (if  Christ  be  not  the  Slost  High  God)  be  a  vain 
 our  prayers,  thing  to  pray  to,  Or  call  upon  the  Lord  Jesus  Christ,  because  he  neither  knows 
 our  wants,  nor  can  he  hear  our  cries  ;  and  yet  we  find  that  the  saints  did  call  upon  him, 
 and  we  also  daily  do  it  in  all  our  prayers  and  approaches  to  the  Father  in  his  name,  nor 
 ought  we  any  other  way  come  unto  God.  "  Ko  man  cometh  to  the  Father  but  by  me," 
 John  xiv.  6. 
 
 9.  Again,  if  Christ  is  not  God  most  high,  he  cannot  judge  the  world  at  the  last  day, 
 because  he  knoweth  not  the  secrets  of  all  licarts  ;  "  For  none  knoweth  and  searches  the 
 heart  but  God  alone,"  Jer.  xvii.  10.  Besides,  it  is  positively  said,  that  "  he  shall  not 
 judge  after  the  sight  of  the  eyes,  nor  after  the  hearing  of  his  ears,"  Isa.  xi.  3.  That  is,  he 
 shall  not  need  any  to  come  into  witness  against  any  person,  or  give  in  evidences  against  a 
 prisoner,  after  which  all  other  judges  try  and  condemn  gudty  criminals. 
 They  that  l*-*.     Such  that  deny  the  Lord  Jesus  Christ  to  be  Most  High  God,  and  man 
 
 deny  Christ  of  the  Seed  of  Abraham,  deny  the  written  "Word  of  God,  and  cast  contempt 
 over'aii°ca8t  upon  it,  and  charge  the  Holy  Cihost  with  a  lie,  who  testifieth  in  many  places 
 contempt  on     jj^j^f  jjg  jg  regUy  God  and  truly  man  in  one  person. 
 
 God,    for  it         II.     To  deny  the  Godhead  of  Christ,  is  to  deny  Iiim  the  glory  of  our  sal- 
 Mserts  he  is     yj^tion.     Shall  a  mere  creature  share  or  equally  partake  ■s^  ith  God  the  I'ather, 
 in  the  honour  of  such  a  glorious  and  so  great  a  salvation  as  the  salvation  of 
 the  gospel  is  ? 
 
 Caffins,  ohj.  Obj.  Christ  is  blessed  of  God,  and  hath  a  God,  therefore  he  is  not  the  Most 
 High  God. 
 Answ.  If  Christ  was  not  man  as  well  as  God,  this  objection  hath  something  in  it ; 
 now  as  he  is  Man,  God-Man,  or  Mediator,  ho  is  called  God's  Seivant,  and  was  sent  of 
 God,  blessed  of  God,  anointed  of  God,  and  hath  God  to  be  his  God.  Sometimes  the 
 scripture  speaks  of  him  considered  as  God,  or  alluding  only  to  his  deity  ;  and  sometimes 
 it  speaks  of  him  as  Man,  or  Jlediator,  Luke  i.  35,  and  Gal.  iv.  4,  and  so  in  those  places, 
 God  the  Father  is  his  God,  I  say,  in  respect  of  his  human  nature,  and  as  Mediator  be- 
 
SF.KM  XXXI.3  THE  PARABLE  OP   THE   PEARI,   OF   GEZAT   PRICE.  1£7 
 
 tweea  GoJ  auJ  man ;  but  in  respect  of  his  divine  nature  he  is  the  same  oae  Gol,  thjiyh 
 a  ilistinct  pei-soa  from  the  Father. 
 
 Obj.     If  the  Fatlier  be  the  only  true  GoJ,  tlien  Clirist  is  not  the  true  GjJ,  but  this  lie 
 himself  saith.     "  That  they  may  know  thee  the  only  true  GoJ,"  John  .xvii.  3. 
 Answ.     The  term,  only,  or  alone,  the  true  GoJ,  is  not  to  be  applied  to  thoe.     How  we  are 
 i.e.,  the  Father,  but  to  GoJ,  anJ  then  the  sense  is  this,  to  know  thee  to  be     ''t|,I|"'*",a  to 
 that  GoJ,  which  is  the  only  true  GoJ ;  and  as  our  divines  show,  this  appears     bu  tuc  only 
 from  1  John  v.  20,  where  Christ  is  said  to  be  the  true  God,  wiiich  could  not     "'"" 
 be,  if  the  Father  was  the  only  true  God,  considered  distinct  from  the  Sjn. 
 [2.)  Therefore  the  term  only  is  not  exclusive  of  the  otlier  two  Persons  in  the  blessed 
 Trinity,  but  only  of  idol  gods,  which  are  false  gods. 
 
 Thus  I  have  showed  you,  that  the  transcendent  worth  and  excellencies  of  Christ  the 
 pearl  of  great  price,  consisteth  in  the  excellency  and  dignity  of  his  sacred  Person :  he 
 being  the  Most  High  God  co-essential  with  the  Father,  I  should  now  proceed  to  speak  to 
 the  second  thing,  viz.,  further  to  open  more  particularly  his  personal  excellencies  as  God- 
 Man,  but  that  1  will  leave  to  the  next  time. 
 
 APPLICATION. 
 
 I.  I  infer  from  hence,  that  such  who  deny  Christ  to  be  the  Jlost  High  God,  are  grand 
 heretics,  and  so  in  a  fearful  state  and  condition. 
 
 II.  And  as  bad  heretics  they  are,  and  in  the  like  gull  of  bitterness,  who  deny  him  to 
 be  man  of  the  seed  of  David.  Both  these  sorts  of  deceivers  deny  the  Lord  that  bonght 
 them.  Beware  therefore  of  their  pernicious  principles,  and  deceitful  arguing,  who  tell 
 you,  because  the  whole  lump  of  the  first  Adam  was  corrupted,  if  Christ  took  of  the  na- 
 ture of  the  hrst  Adam,  he  could  not  be  without  sin,  and  so  needed  to  offer  up  a  sacrifice 
 for  himself,  as  the  priest  under  the  law  did.     Thus  they  argue. 
 
 1.  Answ.  Could  not  God  by  the  overshadowing  the  blessed  virgin  in  that  hyposta- 
 tical  union,  sanctify  that  part  of  her  nature,  which  he  so  took  into  uuion  with  himself 
 
 2.  He  did  not  take  the  person  of  any  man  unto  union  with  his  divine  person,  but  only 
 the  nature  of  man ;  for  we  see  not  how  any  one  man  begotten  in  the  common  manner  of 
 generation,  could  be  freed  from  the  imputation  of  Adam's  sin  and  natural  defilement  there- 
 of; but  Christ  in  respect  of  his  human  nature,  being  no  one  person  proceeding  from  the 
 first  Adam  by  the  common  way  of  natural  generation,  but  being  begotten  in  the  womb  of 
 the  virgin  by  the  Holy  Ghost,  and  the  human  nature,  body  and  soul,  subsisting  only  in 
 ihe  Person  of  the  Son  of  God,  hence  he  could  not  come  under  the  first  Adam's  sin,  as  be- 
 ing naturally  guUty  thereof,  but  was  holy  and  pure  from  original  detilement. 
 
 3.  And  since  the  Holy  Ghost  bears  witness  that  he  was  of  David's  seed  according  to 
 the  llesh,  and  yet  born  without  sm,  we  ought  steadfastly  to  believe  this  testimony,  and 
 make  it  an  article  of  our  faith,  though  our  weak  capacities  cannot  fully  comprehend  how 
 this  could  be,  and  it  argues  great  pride  in  any  otherwise  to  thmk  or  athrm,  because  their 
 narrow  and  dark  reason  caunot  take  it  in,  or  their  judgments  conceive  of  it,  or  give  a  de- 
 monstration therof:  yet  what  reason  can  any  give,  that  he  that  proceeded  not  by  propa- 
 gation or  in  a  natural  way  by  common  generation,  or  as  being  no  niihvidual  person  from 
 Adam's  loins  (subsisting  01  himself  before  the  hypostatical  union)  should  be  guilty  of  his 
 sin :  either  as  Adam  was  a  federal  head,  or  otherwise,  1  see  not, 
 
 4.  Take  heed  who  you  hear,  you  know  not  how  some  very  near  you  favour  one 
 Caffin's  abominable  heresies. 
 
 5.  Let  believers  comfort  themselves  with  the  thoughts  of  the  pre-existence  of  their 
 Head :  "  Ye  know  him  that  was  from  the  beginning,  which  ye  have  heard,"  &c,  1  John  i. 
 1,2. 
 
 5.  0  trust  in  him,  and  cleave  to  him,  as  your  joy,  chiefost  delight,  and  choicest  trea- 
 sure ;  "  All  things  bemg  made  by  him  and  for  him  ;  who  was  the  same  yesterday,  is  to- 
 day, and  will  be  for  ever,"  Heb.  xiii.  8. 
 
 7.  Adore  him,  say,  "  Worthy  is  the  Lamb  that  was  slain,  to  receive  power,  riches,  and 
 wisdom,  and  strength,  and  honour,  and  glory,  and  blessing,"  Kev.  v.  12. 
 
 8.  Also  adnure  bis  love  and  great  condescension  in  taking  oui'  nature  into  union  with 
 his  divine  person,  and  live  to  him  all  your  days. 
 
188  THE  PARABLE  OF  THE  PEARL  OF  GREAT  PRICE. 
 
 SERMON    XXXII. 
 
 Jfjain  the  Jcitydom  of  heaven  is  like  a  merchantman  sceJcin^  ffoodli/  pearls,  icho  ivhen  he 
 had  found  one  pearl  of  great  price,  &C.' — Matt.  xiii.  45,  26. 
 
 The  doctrine,  my  brethren,  tliat  I  am  upon  is  this,  viz.,  that  Jesus  Clu-ist,  the  pearl  of 
 great  price,  is  most  precious,  excellent,  or  of  infinite  worth  and  value. 
 
 I  have  gone  tlirough  the  first  thing,  proposed  under  the  second  general  head  of  dis- 
 course, viz.,  to  show  j^ou  wherein  the  infinite  worth  and  excellencies  of  our  Lord  Jesus 
 Christ,  the  pearl  of  great  price,  doth  consist,  viz.,  in  respect  unto  his  person;  he  being  the 
 Most  High  God,  or  the  only  begotten  of  the  Father,  very  God,  and  yet  truly  man, 
 in  one  glorious  Person. 
 
 Secondly,  I  shaU  now  proceed  to  show  you,  it  doth  consist  also  in  other  of  his  personal 
 excellencies,  as  also  in  respect  of  that  honour  God  hath  conferred  on  him,  and  in  what  he 
 hath  made  him  to  be  unto  his  church. 
 
 But  first  let  me  sum  up  that  which  I  said  the  last  day,  in  respect  of  his  person,  in  one 
 or  two  argnements. 
 
 The  former  1-  Argu.     That  person  who  is  truly  and  really  God,  God  by  nature,  or 
 
 demonstra-  the  Most  High  God,  co-eternal,  co-essential,  and  co-equal  with  the  Father,  is 
 Chrfsrs  a  most  excellent  person,  and  infinitely  or  inconceivably  glorious :  but  this  I 
 
 glory  sum-        j^^yg  proved  Jesus  Christ  is.  Ergo.     And  therefore  I  said  the  excellencies 
 of  his  Person  is  the  chiefest  part  of  his  personal  excellencies. 
 
 Let  this  always  be  well  considered,  viz.,  that  all  the  perfections  of  the  adorable  Deity, 
 or  Godhead  of  the  second  Person,  are  ascribed  to  Jesus  Christ,  or  to  Jesus  of  Nazareth, 
 or  to  Christ,  considered  as  Jlediator  ;  and  that  as  he  is  not  Jesus  Christ  without  his  hu- 
 manity :  for  as  the  body  is  not  the  whole  person  of  a  complete  man,  without  the  soul,  so 
 the  human  nature  of  Christ  is  not  tiie  complete  and  individual  person  of  Jesus  of  Naza- 
 reth, or  the  Man  Christ  Jesus,  without  his  Godhead  or  divine  nature,  so  that  aU  the  per- 
 fections of  the  eternal  God,  I  say,  meet  in,  and  belong  to  the  Person  of  our  Lord  Jesus 
 Christ. 
 
 I  do  not  mean  that  God  only  is  in  that  Person,  but  that  that  vei-y  Person  is  God :  for  that 
 which  constitutes  a  thing,  or  is  an  essential  of  it,  or  that  of  which  that  thing  doth  consist, 
 if  that  essential  part  be  wanting,  that  thing  cannot  be  said  to  be  there  ;  we  do  not  say 
 the  body  or  external  part  of  a  man  is  the  man  without  his  soul,  but  we  call  it  the  body 
 of  a  man  :  so  Christ  is  no  real  person,  no  Christ  without  liis  Deity,  because  the  human 
 nature  which  the  Son  of  God  took  into  union  with  his  Divine  Person,  doth  not  subsist  of 
 or  in  itself,  (though  a  human  body  and  soul)  but  in  the  I)iviue  Person  of  the  Son  of  God. 
 All  the  per-  So  that  both  natures  constitute  the  Lord  Jesus  Christ  our  Piedeemer. 
 Goti°the°Fa-  "'  ^^'S^-  He  that  is  eternal,  or  from  everlasting,  omnipotent,  omniscient, 
 ther  meet  in  infinitely  holy,  infinitely  wise,  that  is,  infinitely  just  ami  true,  infinitely  good  and 
 '''*'■  patient,  or  in  whose  person  all  other  glorious  perfections  of  the  blessed  Ciod 
 
 shines  forth,  so  that  "  He  is  tlie  brightness  of  the  Father's  glory,  and  the  express  image 
 of  his  Person,"  Heb.  i.  2,  3,  is  a  most  excellent,  and  a  most  glorious  Person ;  but  all 
 these  perfections  I  have  proved  are  in  Jesus  Christ  our  Redeemer,  therefore  he  is  a 
 most  excellent  and  a  most  glorious  Person. 
 
 Indeed  were  not  Jesus  Christ  infinitely  good,  and  so  the  Most  High  God,  we  ought  not 
 to  make  him  our  chiefest  good,  nor  place  our  chiefest  happiness  in  him,  nor  make  him  to 
 be  the  only  object  of  our  aftections,  so  as  to  love'him  with  all  our  hearts,  with  aU  our  souls, 
 and  with  all  our  strength.  For  it  would  be  horrid  wickedness  thus  to  do,  in  giving  that 
 glory  of  God  unto  another,  which  is  peculiar  to  himself.  Moreover,  was  not  Jesus  Christ 
 infinitely  patient,  he  could  not  bear  all  those  horrid  reproaches,  contempt,  and  indignities, 
 that  are  cast  upon  him  in  these  (as  well  as  in  former)  days  ;  how  is  he  degi-aded  in  his 
 Person  ?  Iji  his  love,  mercy,  and  patience  and  goodness  ?  How  is  his  name  blasphemed, 
 his  authority,  power,  and  dignity  contemned,  his  ordinances  slighted,  and  his  members  torn 
 in  pieces  and  trodden  under  foot  ?  0  what  is  the  patience,  long-suflering,  and  forbearance 
 of  the  Lord  Jesus  Christ ! 
 
 Heretics,  such  as  are  the  Arians,  Socinians,  Eutichians,  and  Caflinites,  blaspheme  him, 
 ungod  Mm,  and  take  the  crown  oil  his  head,  rendering  him  no  more  than  a  mere  creature. 
 The  Quakers  utterly  deny  he  hath  any  personal  existence,  or  that  he  is  an  individual  Per- 
 son or  God-Man,  now  in  heaven  above,  but  strive  to  make  people  believe  be  is  nothing 
 
SERM.  XXXU.]  THE  PARABLE   OF   THE  PEARL   OF  GREAT  PRICE.  ISO 
 
 but  a  mere  inward  or  divine  quality  of  light  or  po\*er  in  all  men.  And  profiuie  and  un- 
 godly sinners  swear  and  blaspheme  his  name,  and  swear  by  his  blood  and  wounds  every 
 day,  and  0  how  doth  he  bear  and  forbear  with  all  these  grand  abuses  and  indignities  ! 
 "Was  he  no  more  than  a  man,  and  could  be  revenged  upon  these  blasphemers  and  contemners 
 of  his  person,  his  glory,  and  liis  authority,  would  lie  not  soon  do  it  ?  nay,  had  long  ago  ut- 
 terly consumed  and  destroyed  them  in  his  anger,  certainly  he  is  the  Most  High  God,  one 
 endowed  with  infinite  patience,  evidently  appears  from  hence. 
 
 Secondly,  to  proceed,  the  Lord  Jesus  Christ  hath  other  personal  excellencies,  considered 
 God-man,  now  glorified  in  heaven. 
 
 1.  His  person  is  the  most  glorious'and  ineffable  effect  of  divine  wisdom.  God's  acts  or  works 
 of  creation  in  making  this  world,  with  men  and  angels,  and  in  indowing  manldnd  with  ex- 
 cellent principles  of  a  rational  intelligent  nature,  and  a  conscience  attesting  his  subjection 
 and  subordination,  to  God  and  also  his  works  of  divuie  providence,  are  aD  glorious  effects  of 
 his  great  wisdom  and  power.     But  the  divine  excellencies  of  the  person  of  Jesus  Christ,  as 
 the  foundation  of  the  new  creation,  and  as  the  mystery  of  godliness,  were  the  chief  and  most 
 ineffable  effects  of  God's  glorious  wisdom,  as  reverend  Owen  showeth — not  of    See  Dr. 
 his  divine  person  absolutely  considered  as  a  distinct  person  from  the  Father,     ti,e'S.rb°n 
 or  as  simply  God  ;  for  as  so  considered  he  is  not  the  effect  of  divine  wisdom     of  ciirist. 
 and  power,  but  the  essential  wisdom  and  power  of  God ;  but  we  speak  of  him  as  incarnate, 
 as  he  assumed  our  nature  into  personal  union  and  subsistence  with  himself. 
 
 His  conception  in  the  womb  of  the  virgin,  as  to  the  integrity  of  human  na-T  ^'"^ '"'" 
 ture  (saitn  be)  was  a  mu-aeulous operation ot  divme  power,  but  the  prevention  ;  ture  of 
 of  that  nature  from  any  subsistence  of  its  own,  by  its  assumption  into  personal ;  ^Jjed  not' 
 union  with  the  Son  of  God,  in  the  first  instance  of  its  conception,  is  that  which  J^  of  itself, 
 is  above  all  miracles  ;  a  mystery  it  is,  and  of  those  dimensions  as  no  creature     diviie  na- 
 can  compreliend,  &e.,  so  far  above  the  order  of  all  creating  or  providential     *'"'*• 
 operations,  that  it  wholly  transcends  the  sphere  of  them  that  are  most  mira- 
 culous.    Herein  God  did  glorify  all  the  properties  of  the  divine  nature,  acting  in  a  way  of 
 infinite  wisdom,  grace,  and  condescension.      The  depths  of  the  mystery  hereof,  are  open 
 only  unto  him  whose  understanding  is  infinite,  and  which  no  created  understanding  can 
 comprehend.     All  things  were  produced  and  effected  by  an  outward  emanation  of  power 
 from  God  in  creation,  "  He  said,  let  there  be  light,  and  there  was  light."  But  this  assump- 
 tion of  our  nature  into  hj'postatical  imion  with  the  Son  of  God,  this  constitution  of  one  and 
 the  same  individual  person,  in  two  natures  so  infinitely  distinct  as  those  of  God  and  man ; 
 whereby  the  eternal  was  made  in  time,  the  infinite  became  finite,  the  immortal  mortal,  yet 
 continuing  eternal,  infinite,  immortal,  is  that  singular  expression  of  divine  wisdom,  goodness, 
 and  power,  wherein  God  will  be  admired  and  glorified  iinto  all  eternity.     Herein  was  that 
 change  introduced  mto  the  whole  first  creation,  whereby  the  blessed  angels  were  exalted, 
 and  Satan  and  his  works  ruined,  mankind  recovered  from  all  dismal  apostacy,  all  things 
 made  new,  all  things  in  heaven  and  earth  reconciled  and  gathered  into  one  head,  and  a  re- 
 venue of  eternal  glorj'  raised  unto  God,  incomparably  above  what  the  first  constitution  of 
 all  things,  in  order  of  nature,  could  yield  unto  him. 
 
 The  mysteriousness  of  the  assumption  of  the  human  nature,  into  union  with  the  divine  wis- 
 dom purpose,  and  design  of  God  therein,  wonderfully  tends  to  set  forth  the  personal  excellen- 
 cies of  Jesus  Christ.    ".The  word  was  made  flesh,  and  dwelt  among  us,"  John  i.  14,  but 
 what  word  was  this  ?  even  that  which  was  in  the  beginning,  and  which  was  God ;  and  yet 
 a  person  distinct  fi'om  God,  and  from  hence  said  to  be  with  God,  and  he  also     ii  ow  the 
 who  made  all  things.  "  The  word  was  made  flesh,"  not  by  any  change  of  his     gJid'to'be 
 own  nature  or  essence  (as  some  heretics  assert)  nor  by  any  trausubstantiation     niade  flesh, 
 of  the  divine  nature  into  the  human,  nor  by  ceasmg  to  be  what  it  was  ;  but  by  becoming 
 what  he  was  not,  in  taldng  our  nature  to  his  o;\ti,  to  be  his  own,  whereby  he     Dr.  Owen. 
 dwelt  among  us. 
 
 Herein  shines  forth  the  personal  excellencies  of  Jesus  Christ,  and  this  is  the  glorj^  of  the 
 Christian  religiun,  the  basis  and  foundation  that  bears  the  whole  superstructure,  aud  the 
 root  whereon  it  grows,  as  the  Dr.  well  observed,  natural  religion  in  its  first  constitution, 
 in  the  state  of  pure  incorruptcd  nature,  was  orderly,  beautiful,  and  glorious  ;  man  being  made 
 in  the  image  of  God,  was  fit  and  able  to  glorify  him  as  God.  But  whereas  what  perfec- 
 tion God  had  communicated  unto  our  nature,  he  having  not  united  it  unto  himself  in  a  per- 
 sonal union,  the  iitbric  of  it  quickly  fell  to  the  ground,  the  want  of  this  foundation  made  it 
 obnoxious  unto  ruin ;  God  manifested  herein  that  no  gracious  relation  between  him  and  our 
 nature,  could  be  so  near  aud  intimate,  uor  stable  and  permanent,  unless  our  nature  was  as- 
 
190  THE  PAYABLE  OF  THE  PEABL  OP  GREAT  PRICE.  [bOOK  I. 
 
 Eumed  into  personal  union  and  subsistence  with  himself,  on  this  consideration  let  us  by- 
 faith  behold  Clirist,  and  apprehend  him  to  be,  as  indeed  he  is,  the  power  of  God,  and  the 
 wisdom  of  God  unto  salvation  ;  and  thus  looking  upon  him  let  us  admire  liim,  as  the  pearl 
 of  great  price,  who  puts  a  glory  upon  the  whole  of  our  religion,  and  on  all  his  whole  church, 
 and  on  all  who  are  united  to  him,  "  in  whom  all  things  consist,"  Col.  i.  17,  and  who  is  the 
 "  chiefest  among  ten  thousand,"  Cant.  v.  10. 
 
 ciii-ist  tiie  Thirdly,  the  glory  and  personal  excellencies  of  Christ  appear  further,  in 
 
 poeftoryof  *''^^''  ^'®  ^^  ^^^  great  storehouse,  or  repository  of  all  sacred  truth,  whether  truth 
 all  divine  be  considered  essentially,  or  dcclaratively,  the  first  is  God  himself,  the  other 
 ''"'  ■  is  the  councils  of  his  will ;  as  Christ  is  the  same  God  and  essence  with  the  Fa- 
 
 Dr.  Owen.  i\iev,  he  is  essentially  the  truth,  and  as  God-man  or  Mediator,  he  declareth 
 or  maketh  known  all  truth,  or  the  whole  council  and  will  of  God,  "  For  no  man  hath  seen 
 God  at  any  time,  the  only  begotten,  who  is  in  the  bosom  of  the  Father,  he  hath  declared 
 him,"  John  i.  18.  Christ  therefore  is  the  trutli  (1.)  Essential  as  God,  and  (2.)  Substan- 
 tially in  opposition  to  tjrpes  and  shadows  ;  and  (3.)  he  is  the  truth  efiiciently,  as  all  truth 
 is  by  him  fully  and  effectually  declared  ;  and  also  (4.)  subjectively,  as  all  divine  truth  re- 
 lating to  the  saving  knowledge  of  God,  is  treasured  up  in  him  ;  he  may  therefore  well  say, 
 I  am  the  truth.  And  therefore  we,  if  we  would  know  the  truth,  we  must  look  for  it  as  it 
 is  in  Jesus. — For 
 
 1.  Christ  is  the  light  of  truth,  whatever  light  of  grace,  love,  and  truth  shines  into  our 
 hearts,  it  is  as  it  proceeds  from  him  ;  it  is  made  known  and  revealed  by  him,  "  in  whom 
 are  hid  all  the  treasures  of  wisdom  and  knowledge,"  Col.  ii.  3  ;  that  is,  whatsoever  is  need- 
 ful for  us  to  know,  concerning  God,  or  our  justification,  vocation,  sanctification,  and  eter- 
 nal fife  ;  or  of  his  will,  councils,  and  what  we  are  to  believe  and  practice. 
 
 2.  In  respect  of  efficacy  or  power  Christ  is  the  truth,  it  is  from  the  person  of  Christ,  that 
 all  divme  and  efficacious  influences  and  operations  of  grace  proceed :  as  light,  heat,  and  fruit- 
 fulnes'sj  flow  from  the  sun,  therefore  they  who  reject  the  person  of  Christ,  or  are  not 
 united  to  him  ;  or  upon  whom  he  hath  not  yet  ever  shone,  or  sent  forth  his  special  and 
 most  powerful  influences,  are  dead,  barren,  dark,  and  undone  creatures. 
 
 Fourthly,  the  personal  excellencies  of  Christ  shine  forth  in  respect  had  to  his  offices  as 
 king,  priest,  and  prophet,  and  in  his  exercise  of  each  of  them.  But  pray  note,  that  the 
 exercise  of  all  his  offices  do  depend  upon  the  excellency  of  his  person,  as  being  God,  and 
 not  man  only,  for  his  being  God  gave  efficacy  to  Ins  blessed  sacrifice,  which  he  once  offer- 
 ed up  for  sin. 
 
 The  glory  1.  As  being  God,  he  hath  all  power  as  a  king,  to  subdue  us  to  himself,  and 
 
 kiiSy  or  *°  vanquish  all  our  enemies,  whether  without  or  within,  as  sin,  Satan,  the 
 fice?  world,  death,  and  the  grave. 
 
 2.  And  as  being  God,  he  only  is  able  to  execute  his  prophetical  office. 
 
 The  .ciory  (1.)  For  how  else  could  he  have  took  the  charge  of  the  church,  and  every 
 
 ilrophetfcai       believer  fi-om  the  beginning  of  the  world,  and  before  his  incarnation  ? 
 office.  [2.)  How  else  could  he  now  teach,  guide,  and  influence  the  whole  univer- 
 
 sal church,  and  every  member  thereof. 
 
 (3.)  How  else  could  he  have  inspired  the  prophets,  the  apostles,  and  all  his  ministers 
 from  the  beginning  to  the  end  of  the  world  ? 
 
 (4.)  How  else  coidd  he  give  us  hearts  to  understand,  as  well  as  understanding  to  know 
 and  do  his  will  ? 
 
 (5.)  How  else  could  he  be  with  his  saints,  to  teach,  guide,  and  lead  them  to  the  end  of 
 the  world  ? 
 
 (6.)  Else  how  could  he  make  his  own  word  efficacious  and  efl'ectual  to  the  souls  of  sin- 
 ners, or  by  his  speaking  make  the  dead  hear,  and  open  blind  eyes  ? 
 
 (7.)  How  else  could  he  teach  the  simple,  the  ignorant,  nay  fools,  so  that  they  shall  not 
 err,  and  make  them  wiser  than  the  prudent  and  all  tlie  wise  men  of  this  world  ? 
 
 (8.)  How  else  could  he  teach  men,  and  seal  up  instruction  to  them  in  the  night,  when 
 deep  sleep  has  seized  upon  them  ?  who  but  God  can  do  these  things  ? 
 
 Put  all  now  together,  and  then  consider  what  a  glorious  person  Jesus  Christ  is,  as  ho  is 
 a  priest,  a  king,  and  a  prophet. 
 
 The  piory  1.    What  a  priest  is  he  that  is  both  the  altar,  the  sacrifice,  and  the  priest 
 
 pricsUy'^        also  that  offers  up  that  sacrifice  ? 
 
 office.  2.    "\^'hat  a  priest  is  he  that  did  sacrifice  himsulf,  or  offers  up  hiiuself  a 
 
 sacrifice  unto  God ! 
 
 3.  What  a  priest  is  he,  who  by  the  worth  of  his  sacrifice  hath  by  one  oflering  for  ever 
 
SBRU.   XXXII.]  THE  PAEAELE   OF   TEE   TEAIIL   OF   GREAT   PniCE.  191 
 
 fully  atoned,  and  satisfied  infinite  justice  for  all  the  sins  of  God's  people,  both  past,  present, 
 and  to  come,  and  lias  left  no  room  for  any  other  atoning  and  wrath-appeasing  sacrifice,  to 
 be  offered  up  to  God  for  ever,  and  also  himself  sprinkles  his  own  blood,  and  pleads  its  vir- 
 tue now  in  heaven  for  us. 
 
 Secondly,  What  a  King  is  he,  that  is  King  of  kings,  yea  the  Prince  of  all  the  kings  of  the 
 earth,  and  that  gives  kings  theii-  authority,  their  power,  their  wisdom  (if  they  rule  well)  and 
 tlicii-  kingdoms  also  unto  them,  that  can  set  up  one,  pull  down  another  at  his  pleasure. 
 
 2.  What  a  King  he  is  that  is  king  of  heaven  and  of  earth,  and  of  hell,  that  has  power 
 and  authority  over  men,  angels,  and  devils,  that  can  subdue  in  one  moment  tyrant  sin,  ty- 
 rant world,  tyrant  Satan,  tyrant  flesh,  tyrant  death,  and  tyrant  grave  ;  that  can  by  one  word 
 of  his  mouth  cliangc  the  heart,  enhghten  the  mind,  bow  the  rebellious  will,  regulate  disor- 
 derly aflections,  deliver  from  all  dangers,  scatter  all  fears,  strengthen  under  all  weaknesses, 
 and  give  courage  and  undauntedness  of  spirit  to  the  faint  and  weak-hearted  ones. 
 
 3.  What  a  Prophet  is  he.  (1).  That  knows  all  the  whole  wOl  and  councils  of  God 
 (2).  That  is  equal  with  God  in  knowledge. 
 
 4.  What  a  prophet  is  he  that  can  give  an  hearing  ear,  a  seeing  eye,  and  an  under- 
 standing heart. 
 
 5.  What  a  Prophet  is  lie,  that  teacheth  powerfully,  efi'octually,  and  efficaciously,  nay, 
 infalhbly ;  who  in  his  council,  teachings,  and  instruction  cannot  err. 
 
 Fifthly,  the  glory,  life,  and  power  of  the  Christian  religion,  with  aU  the  J^.XS' 
 acts  and  duties  which  properly  belong  thereunto,  with  all  the  benefits  and  oifChn.stcon- 
 privilegcs  we  receive  by  it,  or  by  virtue  of  it,  with  the  whole  glory  and  ho-  Ireat'honoSf 
 nour  that  riseth  thereby  unto  God,  have  all  of  them  their  formal  nature  and  thatisdueto 
 reason  (as  one  well  notes)  from  their  respect  and  relation  unto  the  person  of 
 Jesus  Christ,  nor  is  he  a  Christian  who  is  otherwise  minded.  Dr.    Owen 
 
 The  person  of  Christ  is  the  object  of  divine  honour  and  worship  ;  I  bring  p°rsou''pa"'c 
 not  this  m  now  to  prove  he  is  God,  as  before  I  did)  but  to  discover  what  ex-  112.  "' 
 cellencies  belong  and  cleave  to  his  person.  True,  the  formal  object  and  rea- 
 son of  divine  adoration  due  to  Christ,  is  his  divine  nature  and  its  essential  infinite  excel- 
 lencies. For  the  person  of  Christ  having  in  it  the  fulness  of  the  Godhead,  there  is  not  the 
 less  honour  due  unto  him  because  he  assumed  our  nature,  and  united  it  unto  himself,  than 
 was  due  to  him  before,  or  is  due  unto  the  person  of  the  Father,  or  the  Holy  Ghost. 
 Wherefore  the  person  of  Christ  is  primarily  the  object  of  divine  honour,  upon  tho  account 
 of  his  divine  nature  ;  nor  was  there  any  divine  adoration  due  to  him,  were  he  not  truly 
 God,  or  God  over  all  blessed  for  evermore. 
 
 Brethren,  I  am  speaking  of  Christ  in  his  whole  entire  person,  i.  e.,  the  Son  inference, 
 of  God  incarnate,  God  manifest  in  the  flesh,  and  I  say  that  his  infinite  condescension  in  the 
 assumption  of  our  nature,  did  no  ways  divest  him  of  his  divine  excellencies,  though  for  a 
 time  they  were  vailed  from  the  eyes  of  men,  when  "  He  made  himself  of  no  reputation, 
 and  took  on  him  the  form  of  a  servant,"  Phil.  ii.  6,  7.  And  let  none  think  they  please 
 God  the  Father,  who  ascribe  all  honour  to  him,  and  debase  the  Son.  For  what  saith  our 
 Lord  ?  "  He  that  honours  not  the  Son,  honours  not  the  Father."  We  say  the  same  lio- 
 uour  is  due  to  the  Son  as  is  due  to  the  1  ather  ;  nay,  and  "  this  is  the  will  of  the  Father, 
 that  all  should  honour  the  Son  even  as  they  honour  the  Father,"  John  v.  23  ;  even  the 
 same  adoration,  the  same  divine  worship,  the  same  trust  or  faith  we  have  in  God,  we  must 
 have  in  Christ,  and  the'  same  invocation,  and  the  same  love  and  obedience.  "  Ye  believe 
 in  God,  believe  also  in  me,"  John  xiv.  1,  as  God  equal  with  my  Father.  To  ascribe 
 unto  any  creature  anythiug  that  is  proper  and  iieculiar  unto  God,  or  any  divine  excellency, 
 is  idolati-y  ;  therefore  we  do  not  honour  God  the  Father  with  one  kind  of  honour,  and  the 
 Son,  with  another  ;  for  that  were  not  to  honour  the  Son  even  as  we  honour  the  Father. 
 And  though  this  honour  is  to  be  given  to  Christ  by  the  Father's  command,  considered  as 
 Mediator,  yet  originally,  upon  the  account  of  his  oneness  in  nature  with  the  Father,  it  is 
 our  duty  thus  to  adore,  honour,  love,  and  reverence  him. 
 
 If  we  are  to  pray  unto  Christ,  if  we  are  to  believe  in  Christ,  trust  in  him,  as  on  our  only 
 Savioui',  if  we  are  to  love  with  the  same  love  wherewith  we  ought  to  love  the  Father,  if 
 we  are  to  fall  down  before  him,  and  worship  even  as  we  are  to  fall  down  before  God  the 
 Father  and  worship  him,  then  Jesus  Chiist  is  a  most  excellent  and  glorious  person  ;  nay, 
 his  personal  excellencies  are  infinite  and  inconceivable.     But  all  these  things  we  are  to  do, 
 
 ^^°'  o  Christ's  pcr- 
 
 Sixthly,  Such  are  the  personal  excellencies  of  our  Lord  Jesus  Christ,  that    son    ihc 
 he  in  his  person  God-man,  is  that  glorious  sluice,  conduit-pipe,  or  conveyance     duu-pipe.  of 
 of  all  those  blessings,  and  that  communicable  good  unto  us,  wliich  is  in  God  ;     *"  biesiinss. 
 
192  THE   PARABLE   OP   THE   PEARL   OF   GREAT  PRICE.  [BOOK  I. 
 
 not  one  dram  of  any  good  thing,  any  favours,  grace,  and  comfort,  either  to  body  or 
 soul,  flows  from  God  to  us,  but  it  all  comes  to  us  through  Jesus  Christ.  So  that  as  the 
 person  of  Christ  considered  as  God  is  the  fountain  of  all  good,  and  as  he  is  Mediator, 
 he  is  the  great  repository  of  all  good  ;  even  so  also  he  is  the  sluice  or  outlet  through 
 whom  all  good  is  conveyed,  or  flows  from  God  into  our  empty  vessels,  (like  as  Joseph 
 had  all  the  corn  of  Egypt  in  his  own  possession,  so  he  gave  it  forth  to  all  that  came 
 to  him).  My  brethren,  we  have  no  life,  no  light,  no  grace,  no  pardon,  no  strength,  no 
 blessing  ;  but  what  we  receive  immediately  from  the  hands  of  Jesus  Christ ;  it  is  all  from 
 God  the  Father  through  Christ  by  the  Holy  Ghost,  even  through  Christ's  merits  and  his 
 gracious  intercession  ;  and,  as  we  receive  all  things  from  God  through  Christ,  so  all  our 
 returns  of  praises  imto  the  Father  must  be  in  and  through  Christ ;  so  that  we  must  always 
 not  only  give  glory  imto  God  the  Father  and  to  Jesus  Christ,  &c.,  but  also  give  "  glory 
 unto  God,  tlu'ough  Christ  for  ever.  Amen,"  Rom.  xvi.  27. 
 
 Seventhly,  another  personal  excellency  of  Christ  is  his  wonderful  beauty 
 one  of  and  transcendent  lovehness,  by  which  means  he  is  represented  as  the  most 
 
 sonaf  V-Sei-  a'^'i'^aljle  and  lovely  object  in  heaven  and  earth,  attracting  and  drawing  forth 
 lencies.  our  hearts'  love  and  affections  to  him. 
 
 bfe'of  th"*"  IJivme  excellencies  in  God,  are  a  proper  adequate  object  of  our  love,  but 
 Marriage  especially  divinc  goodness,  that  endearing  attribute  of  the  Holy  God.  "  God 
 oiTued.  is  love — 0  how  great  is  his  goodness,"    Psal.  iii.  19.     Now  that  which  caus- 
 
 eth  his  goodness  to  be  admired  and  prized  so  much  the  more  by  us,  is  because 
 it  comprehends  the  riches,  mercy,  gi'ace,  and  bounty,  which  answers  all  our  wants  and  ne- 
 cessities, and  tends  to  make  us  happy,  truly  happy  here,  and  eternally  happy  hereafter. 
 
 But  wherein  doth  this  beauty,  love,  goodness,  mercy  and  bounty  appear,  but  in  the  per- 
 son of  Christ  ?  It  is  in  Christ  that  we  see  God's  glorious  amiableness,  love,  goodness,  and 
 mercy,  so  as  to  desire  him,  and  to  set  our  hearts  upon  him,  above  all  other  things  in  heaven 
 and  earth.  "  In  this  was  manifested  the  love  of  God  towards  us,  because  that  God  sent  his  only 
 begotten  Son  into  the  world  that  we  might  live  through  him.  Herein  is  love,  not  that  we 
 loved  God,  but  that  he  loved  us,  and  sent  his  Son  to  be  the  propitiation  for  our  sins,"  1  John 
 iv.  0,  10.  But  though  God  is  love,  or  of  a  nature  infinitely  good  and  gracious,  and  so  the 
 object  of  all  divine  love  and  delight,  yet  if  there  be  no  way  for  us  to  attain  unto  the  Icnowledge 
 of  this  good  God,  or  as  to  participate  of  his  goodness,  how  should  we  let  forth  our  hearts 
 towards  him  ?  Now  it  is  only  in  the  person  of  Christ,  God's  infinite  bounty  and  love  to  us  is 
 manifested,  and  by  whom  we  come  to  taste  how  sweet  and  consolatory  it  is  ;  the  love  of 
 God  can  no  other  way  be  Icuown  to  us  but  by  his  love  in  Christ;  this  is  the  cause,  the  foun- 
 tain and  spring  of  all  our  love  imto  him  ;  in  Christ  we  know  this  God  may  be  enjoyed,  and 
 that  we  come  to  be  united  to  him  ;'  I  say  it  is  manifested  in  and  by  the  person  of  Christ. 
 How  it  ap-  1.  Because  in  him  both  natiires  are  united,  even  he  is  God  and  man  in 
 ^eTre""'        One  person.    And  so, 
 
 unitedtoand  0.  ^  ^qqj-  jg  hereby  opened  for  our  union  with  God  ;  it  is  hereby  we  see 
 and'through    ground  to  hope  that  we  shall  taste  of  the  sweetness  of  his  love,  and  enjoy  God 
 
 Jesus  Christ,     fg^.  g^g^^ 
 
 Furthermore,  when  the  soul  takes  a  view  by  faith  of  the  goodness  of  God, 
 as  it  is  manifested  in  Christ  (that  is,  the  essential  excellencies  of  his  nature)  as  exerting 
 themselves  in  him,  the  soul  reacheth  after  him  with  its  uttermost  desures,  longing  for  his 
 embraces,  and  it  is  restless  until  it  attaui  to  a  perfect  fruition  of  him. 
 
 4.  Moreover,  in  Christ  the  soul  sees  God's  love  is  a  conjugal  or  an  espousal  love,  which 
 is  the  sweetest  of  all  love,  it  is  not  only  the  love  of  friendship,  or  of  a  master  to  a  servant, 
 or  of  a  father  to  a  son,  but  the  love  of  a  bridegroom  to  his  bride,  or  beloved  spouse. 
 
 5.  Nay,  the  person  of  Christ,  as  it  is  clothed  with  all  the  essential  properties  of  divine 
 nature,  all  the  glory  and  beauty  of  heaven  shines  forth  in  him.  And  as  we  see  him  cloth- 
 ed with  our  nature,  he  appears  more  clearly  to  our  understanding  as  a  fit  and  proper  ob- 
 ject of  om-  love  and  afi'ections;  as  being  in  our  nature  "  he  is  bone  of  our  bone,  and  flesh 
 of  om-  flesh,"  for  we  caimot  attain  to  such  an  idea  of  God,  considered  as  in  himseU',  as  we 
 The  Beauty  can  as  he  is  manifested  in  the  flesh,  therefore  God  hath  condescended  to  bring 
 Chris1?°God-  foi'^  ii  Christ  an  express  image  of  his  own  person.  And  as  he  is  thus  in  re- 
 man, spect  of  his  divine  nature,  so  as  man  now  glorified  in  heaven,  what  beauty 
 shines  forth  in  him  !  God  designed  to  let  out,  or  manifest  his  infinite  and  mcouceivable 
 glory  in  the  man  Christ  Jesus.  A  man,  and  yet  God,  a  spotless  man,  a  man  without  blemish, 
 who  never  knew  sin  ;  in  whom  all  perfections  of  God  and  man  meet ;  that  so  he  might  be- 
 come the  proper  object  of  our  highest,  best,  and  choicest  affections,  ily  brethren,  can  heaven 
 
srnM.  XXXII.]  the  p  An  able  of  the  phakl  of  great  peicf.  103 
 
 and  earth  make  or  constitute  a  glorious  and  mrst  excellent  person,  wliy  then  here  he  is ; 
 Je?iis  Christ  is  the  .clorj-  of  heaver,  and  the  heaiity  of  the  earth  ;  the  glory  of  the  upper  and 
 of  the  nether  world  thine  forth  in  the  person  of  Jesus  Christ. 
 
 If  created  light  he  cicrious  in  the  sun,  if  glory  ho  gieat  in  holy  angels,  much  more  God's 
 essential  glory  ;  purity,  heauty,  wisdom,  holiness,  power,  justice,  truth,  mercy,  and  good- 
 ness, are  glorious.  Ko  heing  is  gloiy  in  the  abstract,  but  God  ;  and  this  fundamental  ex- 
 cellency shines  forth  in  the  person  of  Christ.  "  We  heheld  his  glory  as  the  glory  of  the 
 only-begotten  of  the  Father,  full  of  grace  and  truth,"  John  i.  14. 
 
 1.  We  have  here  an  object  heheld,  [Christ]  the  Son  of  God  ;  not  Christ  only,  but  the 
 glory  of  Christ. 
 
 2.  A  specification  of  that  glory,  the  glory  of  the  only-begotten  of  the  Father,  not  the 
 glory  of  a  mere  man,  not  the  glorj-  of  the  created  sun,  not  the  glory  of  an  angel,  but  the 
 glory  of  one  out-shining  all  things,  and  creatures,  i.  e.,  the  glory  of  the  only-begotten  of 
 the  Father. 
 
 ^^'e  beheld,  others  did  not ;  we  by  faith  saw  his  glory,  we  with  our  external  eyes  heheld 
 the  person  in  whom  this  glory  shone  forth,  though  veiled  to  others.  "We  beheld  his  glory 
 in  his  words,  doctrine,  miracles,  and  in  his  transfiguration,  resurrection,  and  in  his  ascen- 
 sion. My  brethren,  the  excellencies  of  Christ's  person,  as  the  eflects  of  the  divine  counsel, 
 wisdom,  and  goodness,  beauty  and  glory,  renders  Christ's  person  altogether  lovely.  Cant. 
 V.  10.  Tlie  whole  hook  of  Solomon's  Song  is  little  else  save  a  mystical  declaration  of  the 
 mutual  love  between  Christ  and  believers,  and  a  great  part  of  it  consists  in  such  a  de- 
 scription of  his  Person  and  personal  excellencies,  as  may  render  him  most  amiable  and 
 desirable  to  our  souls.  "  He  is  fairer  than  the  children  of  men,"  Psal.  xlv.  ii.  But  do  not 
 mistake,  his  heauty  is  a  hidden  beauty,  a  spiritual  beauty,  which  is  only  discerned  by  the 
 eye  of  our  soids,  such  who  can  contemplate  upon  the  uncreated  glories  of  the  divine  n  ture, 
 cannot  but  admire  him  with  the  psalmist,  and  say,  "  Whom  have  I  in  heaven  but  thee," 
 &c.,  Psal.  Ixxiii.  2"). 
 
 Eighthly,  Furthermore,  that  fulness  which  is  in  the  person  of  Christ  sets 
 forth  wonderfully  his  personal  excellencies ;  "  It  pleased  the  Father  that  in     xhe  fulness 
 him  should  all  fulness  dwell."  j."  ci.ristsefs 
 
 Bnt  lor  the  better  opemng  of  tins,  let  us  consider  what  Christ  is  full  of.  sonai  excei- 
 
 1.  There  is  in  the  person  of  Christ  a  fulness  of  divinity.     "  In  him  dwel-     ^™"'^^- 
 leth  the  fulness  of  the  Godhead  bodily,"  Col.  ii.  0.     Not  of  gifts  or  operations     "^"^'J'".*  9-  '^^- 
 of  the  Deity  only,  which  flow  from  the  Godhead  (which  saints  and  angels     Christ. 
 receive  in  measure)  but  the  Godhead  itself,  wholly  or  in  the  fulness  of  it ; 
 
 this  fulness  is  in  none  but  in  Christ,  in  the  Father,  and  the  Holy  Ghost. 
 
 2.  There  is  in  the  person  of  Christ  a  fulness  of  the  Spirit.  (1.)  The  unctiou  of  the  Sjiiiit 
 by  which  the  two  natures  were  united  in  that  glorious  hypostatical  union.  (2.)  A 
 fulness  of  the  Spirit  of  unction,  he  being  anointed  with  the  oil  of  gladness  above  his 
 fellows. 
 
 II.  A  fulness  of  merit  and  satisfaction  is  in  Jesus  Christ,  he  being  a  complete  and  per- 
 fect Mediator.     This  appears, 
 
 1.  He  hath  paid  a  full  price,  or  satisfied  for  all  our  sins. 
 
 2.  He  hath  made  a  full  atonement. 
 
 3.  He  hath  obtained' our  full  discharge  from  the  law  and  justice  of  God,  from  sin, 
 wrath,  death,  and  hell. 
 
 4.  He  hath  procured  a  full  and  complete  justification  for  all  the  elect. 
 
 5.  He  hath  obtained  a  full  remission  of  iiins,  or  pardon  of  all  our  sins,  and  has  it  in  his 
 possession  to  give  forth  to  his  elect. 
 
 G.  There  is  in  Christ  a  fulness  of  power  or  authority  to  give  eternal  life  to  all  that  be- 
 lieve in  him,  or  which  the  Father  hath  given  unto  him. 
 
 III.  There  is  in  him  a  fulness  of  life,  he  is  the  fountain  of  life  ;  and  hence  he  is  called 
 a  fjuickcnrng  Spirit.  "  I  am  the  Way,  the  Truth,  and  the  Life,'"  John  xiv.  5,  IG;  as  he 
 is  the  original  of  life,  the  Prince  of  hfc.  So  that  spiritual  life  we  have,  is  derived  from 
 him,  no  dead  sinner  can  quicken  himself.  Brethren,  both  the  life  of  nature,  grace  and 
 glory,  is  in  and  from  Christ.  And  how  many  thousands  hath  he  quickened,  or  given  a 
 principle  of  divine  life  unto, 
 
 IV.  There  is  in  the  person  of  Christ  a  fulness  of  grace,  "  And  of  his  fulness  liave  all 
 we  received,  and  gi-ace  for  grace."  John  i.  IG. 
 
 1.  Grace,  favour,  or  rich  bounty  ;  this  he  is  full  of.  "  Ye  know  the  grace  of  our  Lord 
 Jesus  Christ,  though  he  was  rich,  yet  for  your  sakes  he  became  poor." 
 
194  THE   PARADLE   OF   THE   PEARt.   OF  GREAT  PRICE.  [bOOK    I. 
 
 2.  Grace,  (i.  p.)  that  which  makes  believers  gracious,  viz.,  the  fruits  of  tlie  Spirit,  the 
 person  of  Christ  is  the  fountain  of  all  grace  which  is  in  the  saints.  Grace  is  poured  into 
 thy  lips,"  Psal.  xlv.  3.  His  gracious  words  and  gracious  deeds  proceeded  from  his  gracious 
 heart. 
 
 V.  The  person  of  Clu-ist  is  full  of  righteousness,  as  the  sea  is  full  of  water,  or  the  sun 
 is  full  of  light;  he  is  therefore  called  the  "  Sun  of  righteousness,"  Mai.  iv.  2.  His  glorious 
 robe  of  rights  .usiiess  cover  thousands  cf  naked  sinners. 
 
 VI.  The  person  of  Christ  is  full  of  wisdom  and  knowledge.  "  In  him  are  hid  all  the 
 treasures  of  wisdom  and  knowledge,"  Col.  i.  3. 
 
 VII.  Lastly,  In  Christ  is  a  fulness  of  salvation,  and  not  of  salvation  only,  but  of  all 
 things  which  do  accompany  salvation.  All  these  things  flow  from  the  person  of  Christ, 
 and  appertain  to  his  personal  excellencies  as  he  is  Mediator. 
 
 Li  him  is  a  soul-fulness,  a  seasonable  fulness,  a  suitable  fulness,  a  satisfying,  and  a 
 soul-enrichiug,  and  a  soul-fattening  fulness. 
 
 The  excel-  Ninthly,  Another  personal  excellency  that  is  in  Christ,  is  his  most  excel- 
 
 ciir'K'^  spi-  l*^"!'  spirit.  It  is  said  of  Daniel,  there  was  a  most  excellent  spirit  in  him,  but 
 rit  does  con-  -whsX  an  excellent  spirit  there  is  in  Jesus  Christ,  in  whose  spirit  was  no  stain, 
 most  excel-      HO  pollution,  nothing  of  natural  defilement. 
 
 lent  spirit.  ^  J  Jq  ygj-  aUuJe  to  the  Holy  Ghost  that  was  in  Him  without  measure,  but 
 
 rit  cur?st^^is"  t''^*'  spirit  which  appertains  to  His  human  nature,  or  His  spirit  considered  as 
 of-  man  ;  he  in  this  respect  was  endued  "  with  a  spirit  of  wisdom,  of  the  spirit  of 
 
 counsel,  and  of  might,  the  spirit  of  knowledge,  and  of  the  fear  of  the  Lord,"  Isa.  si.  2.  His 
 Christ  is  of      Spirit  far  exceeds  the  spirits  of  all  men  : — For 
 
 sublime  I.  He  is  of  a  subhme  spirit,  a  raised  spirit,  contemnmg  this  world,  and  all 
 
 ^^"^^ '  the  glory  thereof;  seeking  the  glory  of  his  Father  alone. 
 
 II.  He  is  of  a  free  spirit ;  free  from  earthly  entanglements,  free  from  the  bondage  of 
 sin  and  fervile  fear  ;  though  he  became  a  Servant,  yet  he  had  the  spirit  of  a  Son  ;  free 
 from  the  slavisli  fear  of  God,  men,  or  devils ;  free  in  all  acts  of  love  and  bounty,  not 
 seeking  or  asking  any  thing  but  the  tribute  of  thankfulness  from  such  he  gives  his  great 
 and  glorious  gifts  and  graces  unto. 
 
 III.  He  is  of  a  most  generous  spirit,  gave  like  himself,  yet  sought  not  himself,  but  the 
 honour  of  his  Father,  and  our  good  ;  he  takes  no  advantages  against  such  that  slight  and 
 despise  his  bounty,  and  gi-acious  ofi'ers  of  peace  and  pardon,  but  waits  still  upon  them,  yea, 
 and  gives  gifts  to  the  rebellious  also,  and  to  stout-hearted  sinners,  who  are  far  from 
 righteousness ;  nor  doth  he  seek  present  revenge  on  them  that  hate  him,  though  he  could 
 in  a  moment  destroy  them  all  with  the  breaih  of  his  mouth.  Also  so  generous  was  he,  as 
 to  give  all  he  had.  part  with  ail  he  had,  even  with  his  own  Ufe,  for  our  sakes:  nay,  as 
 to  do  all  that  work  which  was  our  business,  or  our  work,  and  to  pay  all  our  debts,  and 
 suffer  all  our  hell  pangs,  and  bear  all  our  sicknesses  and  sorrows,  all  our  burdens,  nay,  and 
 gives  his  own  robe  to  clothe  us,  and  his  own  flesh  to  feed  our  hungry  souls,  and  his  own 
 blood  to  satisfy  our  thu'sty  souls. 
 
 IV.  Christ  is  of  a  strong  and  courageous  spirit ;  strong  to  resist  temptations,  strong  to 
 bear  afflictions,  strong  to  overcome  all  difficulties  that  stood  in  his  way ;  yea,  so  courageous, 
 as  nothing  could  discourage  him  in  his  work,  though  earth  and  hell  combine  together 
 against  him,  and  his  own  disciples  leave  him,  and  his  Father  hides  his  face  from  him  in 
 the  hour  of  his  greatest  sorrows,  straits,  and  sufferings,  as  it  was  foretold  of  him  ;  "  He 
 shall  not  {nil,  nor  be  discouraged,  till  he  have  set  judgment  in  the  earth,"  Isa.  xlii.  4. 
 
 V.  Christ  is  of  a  holy  and  heavenly  spirit ;  as  in  his  lips,  so  in  his  heart  and  spirit, 
 there  was  no  guile  :  "  He  is  holy,  and  harmless,  undefiled,  separated  from  sinners  :"  he 
 never  had  one  evil  thought,  as  he  never  spoke  one  evil  word. 
 
 VI.  Christ  is  of  an  humble,  of  a  meek,  and  of  a  condescending  spkit :  "  Learn  of  me, 
 for  I  am  meek  and  lowly,"  Matt.  xi.  29.  "  He  humbled  himself,  and  became  obedient 
 unto  death,  even  the  death  of  the  cross,"  Phil.  ii.  5,  6,  7.  0  that  the  same  mind  and  the 
 same  spirit  was  in  us  ;  shall  the  prmce  be  meek  and  lowly  in  heart,  and  be  content  to  ride 
 on  an  ass,  and  on  a  colt  the  foal  of  an  ass,  and  shall  liis  servant  be  proud  and  haughty? 
 
 VII.  Christ  is  of  a  public  spirit ;  not  a  narrow,  base,  straightened  spirit.  Sh-s,  he  was 
 contented  to  be  made  a  common,  or  a  public  head  to  all  liis  people,  and  to  stand  charged 
 with  all  our  sins,  and  to  suffer  in  our  stead,  yea,  bear  that  curse  and  wrath  that  was  due 
 to  us  for  our  iniquities  ;  his  heart  was  enlarged  toward  God,  to  exalt  God,  magnify  God 
 in  all  his  attributes,  and  to  magnify  the  law  of  God,  and  also  to  save  lost  man.  "He  was 
 cut  off,  but  not  for  his  own  sms,"  Dan.  ix.  26.    He  had  no  sins  of  his  own,    "  But  fur  the 
 
SEEM.   XXXII.]  TIIK   P.V!IABLE   OF    TUli   I'HAKL   OF   GEKA  C    PKICE.  105 
 
 transgressions  of  his  people  was  be  smitten,"  Isa.  liii.  8.  He  did  not  only  seek  tlie  i>ub- 
 lic  good,  but  did  it  also  with  the  gi'eatest  frceness  imaginable,  and  wth  the  greatest  loss 
 and  sorrow  to  liimself,  both  in  his  name,  riches,  and  life  also. 
 
 VIII.  Christ  is  of  an  active  and  lively  spirit.  The  zeal  of  God's  house  even  eat  hiin 
 up.  He  was  not  only  quick  in  understanding,  but  quick  and  lively  in  all  acts  of  obedience. 
 0  tlie  greatness  of  that  work,  which  he  lUd  in  a  short  time,  even  in  the  space  of  three 
 j'ears  and  a  half. 
 
 IX.  Christ  is  of  a  compassionate  spirit,  full  of  bowels,  love,  and  pity.  "  Who  can 
 have  compassion  on  the  ignorant,  and  on  them  that  are  out  of  the  way,"  Heb.  v.  2.  How' 
 ready  is  lie  to  forgive  the  gi-eatest  of  his  enemies  ?  Even  the  vilest  sinners  that  fly  to 
 him  for  mercy  !  He  sometimes  aggravates  the  sins  of  his  own  people,  when  it  is  but  to 
 show  his  abundant  grace,  love,  pity,  and  pardoning  mercy  to  them,,  see  Isa.  xliii.  22,  26, 
 compared  with  Isa.  Ivii.  17,  19. 
 
 X.  Christ  is  of  an  obedient  spirit.  "  Lo,  I  come  to  do  thy  will,  0  God,"  Heb.  x.  7. 
 "It  was  his  meat  and  drink  to  do  the  will  of  his  Father  that  sent  Him,"  John  iv.  34.  He 
 was  ready  to  stoop  to  the  hardest  thing  his  Father  sent  him  to  do.  "  Though  he  was  a 
 Son,  yet  learneil  obedience  by  the  things  which  he  suffered,"  Heb.  v.  8. 
 
 XI.  Christ  is  of  a  patient  and  submissive  spirit,  he  bore  all  thmgs  the  Father  laid  upon 
 him  patiently,  without  complaining  and  murmuring.  "  As  a  sheep  is  dumb  before  the 
 shearer,  so  he  opened  not  his  mouth,"  Isa.  liii.  7. 
 
 XII.  Christ  is  of  a  faithful  spirit.  He  was  faithful  to  God  as  a  Son,  and  he  is  faith- 
 ful to  all  his  people,  in  all  his  promises,  and  imder  all  those  providences  which  he  is  pleas- 
 ed to  exercise  them. 
 
 Now  put  all  these  things  together,  and  do  they  not  show  the  most  transcendent  excel- 
 lencies, which  attend  Christ's  person  ? 
 
 Tenthly,  the  personal  excellencies  of  Christ  also  appears,  in  respect  of  those  things  he 
 is  made  unto  his  church  and  people,  he  is  our  only  Mediator,  our  Surety,  Testator,  God's 
 great  ambassador,  a  King  to  rule  us,  a  Priest  to  atone  for  our  sins,  a  Prophet  to  teach  us, 
 a  Foundation  on  which  we  build,  a  Sun  to  give  us  light,  a  Spirit  to  quicken  us,  the  Way, 
 the  Truth,  the  Life  ;  he  is  a  robe  to  clothe  us,  our  food  to  feed  us,  our  Captain  to  conquer 
 all  our  enemies  (who  has  overcome  sin,  the  world,  devils,  death,  liell,  and  the  gi\ave  for 
 us)  a  Bridegi-oom  to  espouse  us,  and  our  heaven  to  glorify  us  :  he  is  made  of  God  to  all 
 that  are  in  him,  "  Wisdom  and  righteousness,  sanctlfication  and  redemption,"  1  Cor.  i.  .^0. 
 In  a  word  his  personal  excellencies  are  such,  that  he  is  all  in  all ;  he  is  all  in  sanctlfica- 
 tion, justification,  adoption,  union,  and  communion,  pardon  of  sm,  peace,  reconciliation, 
 regeneration,  vocation,  and  in  salvation. 
 
 USE. 
 Now  if  Christ,  the  pearl  of  great  price,  be  so  excellent  a  person,  if  this  be  so,  if  all 
 these  and  mauy  other  most  glorious  personal  excellencies  are  in  him,  what  happy  men 
 and  women  are  they  who  find  Jesus  Christ,  and  liave  a  true  interest  iu  him,  and  right  un- 
 to him  ?  and  what  would  not  any  person  part  with  (who  loiows  his  infinite  worth)  to  have 
 him  to  be  their  own  for  ever  ? 
 
 2.  We  may  also  infer  from  hence,  that  but  a  very  few  Icnow  the  Lord  Jesus  Christ,  nor 
 understand  whom  he  is,  nor  the  true  worth  and  excellencies  that  are  in  his  sacred  person. 
 
 3.  0  what  fools  are  tliey  that  lay  aside  this  corner-stone,  or  disallow  of  this  foundation, 
 and  build  upon  the  sand,  or  without  a  foundation. 
 
 4.  Moreover,  let  such  tremble  who  tread  this  Christ  under  their  feet,  and  exalt  a  false 
 Christ  above  him,  a  Christ  formed  out  of  their  own  vain  imaginations,  or  strive  to  ungoa 
 him,  and  render  him  but  to  he  a  mere  creature ;  such  a  Christ  is  not  worth  one  farthhig, 
 and  those  that  trust  in  such  a  Christ  shall  perish  :  dare  they  malie  a  mere  man  their  Sa- 
 viom',  and  give  the  glory  of  God  unto  another. 
 
 But  to  proceed  to  another  proposition  or  point  of  doctrine,  observe. 
 
 *'  And  when  he  had  found  one  pearl,"  &c. 
 
 Doct.     2.  That  aU  such  wlio  would  find  Jesus  Christ,  must  seek  liiui. 
 
 1.  I  shall  show  where  they  must  seek  this  pearl. 
 
 2.  When  tliey  must  seek  it. 
 
 3.  How  they  must  seek  for  it. 
 
 4.  ^\^ly  they  must  seek  it.  5.  Apply  it.  nms^noT' 
 As  to  the  place  where  you  should  seek  Jesus  Christ  the  pearl  of  gi-eat  price,  sotit  chri^t. 
 First,  negatively,  not  on  your  beds ;  thus  the  spouse  sought  her  beloved  ;  "  By  night 
 
19(3  THE   PATIABLE   OF    THE   PEMiL    OF    GBP:AT   miCE.  [rOoK    I. 
 
 on  my  bed  I  sought  liim  -whom  my  soul  lovetli,  I  sought  him,  but  I  founil  him  not,"  Cant, 
 iii.  1.  Certainly  this  denotes  a  cold,  lazy  seeking  ;  Christ  is  not  found  upon  the  bed  of 
 sloth. 
 
 2.  You  must  not  seelc  Jesus  Christ  in  the  broad  way  ;  the  spouse  found  him  not  there, 
 no,  she  passed  from  thence,  before  she  found  him.  Many  seek  in  dead,  carnal,  and  in  in- 
 vented forms,  in  that  worship,  and  in  such  rites  and  services,  that  God  never  instituted. 
 Pearls  are  not  found  in  high-ways,  or  in  the  broad  road,  wliere  multitudes  pass. 
 
 3.  You  must  not  seek  Jesus  Christ  within  your  own  hearts  ;  no,  he  is  not  there.  All 
 men  naturally  are  without  God,  and  without  Clivist,  and  without  the  Holy  Spirit,  and 
 without  hope. 
 
 4.  You  must  not  seek  him  on  mount  Sinai,  not  by  the  works  of  the  law,  he  is  not 
 there. 
 
 You  must  not  seek  him  by  doirg,  or  by  your  own  righteousness. 
 Nor  by  outward  reformation  of  your  lives ;  you  may  be  reforr.-ed,  but  not  meet  with 
 Jesus  Christ. 
 
 AFFIRMATIVELY. 
 
 First,  pearls  must  be  sought  for  where  they  are  to  be  had.  Pliny  says,  that  they  are 
 usually  found  at  the  bottom  of  the  sea  :  so  Christ  must  be  sought  where  he  is  to  be  found. 
 Where  we  1.  You  must  seek  him  in  tlie  depths,  in  the  great  deeps  of  God"s  eternal 
 
 muat^Feek  council,  there  you  may  find  him,  for  there  he  lay  hid  from  everlasting.  I  do 
 of  great  not  mean  you  should  seek  or  pry  into  deep  councils  that  are  not  revealed,  but 
 
 '^"'^''"  in  those  councils  that  are  now  opened  in  God's  word,  and  in  that  council  held 
 
 between  the  Father  and  the  Son  in  eternity,  there  you  may  find  him,  and  also  in  that  cove- 
 nant and  blessed  compact  that  was  between  them  botli,  there  you  shall  find  mention  is 
 made  of  him,  and  meet  with  him. 
 
 II.  You  must  seek  him  in  tlie  depths  of  eternal  wisdom,  and  in  God's  glorious  purpose 
 and  decree,  for  there  also  he  lay  long  bid  from  the  blind  world,  until  God  made  known 
 the  blessed  contrivance  of  his  mfinite  wisdom. 
 
 III.  You  must  seek  him  in  the  covenant  of  grace  and  of  redemption,  as  the  head  and 
 great  representative  and  surety  of  all  God's  elect. 
 
 IV.  You  must  seek  him  in  the  depths  of  God's  eternal  love.  If  you  do  not  search  in- 
 to the  treasures  of  infinite  love,  grace,  and  divine  goodness,  you  wiU  never  find  this  pearl ; 
 do  not  mistake  me,  the  fountains  of  these  great  deeps  are  now  opened,  so  that  you  may 
 by  faith  dive  into  tliis  sea,  and  search  for  this  pearl,  and  also  soon  find  it. 
 
 Y.  You  must  seelc  this  pearl  in  the  revelation  of  God's  eternal  council,  that -is  the  field 
 where  this  rich  treasm-e  lies  hid.  (1.)  In  the  types  and  sacrifices  under  the  law,  there  he 
 is  to  be  found  by  such  who  have  a  piercing  sight,  and  can  see  through  all  those  dark  vales, 
 which  hid  him  out  of  the  sight  of  blind  and  unbelieving  men  and  women.  (2.)  You 
 must  seek  him  in  tlie  revelation  God  made  of  him  in  the  prophesies  of  the  jirophets.  (3.) 
 and  more  especially  you  must  seek  Jesus  Christ  in  the  glorious  gospel.  They  to  whom 
 the  gospel  is  hid,  Jesus  Christ  is  hid,  and  such  that  understand  the  mystery  of  the  gospel, 
 whose  eyes  God  hath  opened  to  behold  the  glory  of  God  that  shines  forth  therein,  they 
 find  Jesus  Christ.  "  For  God  who  commanded  the  light  to  shine  out  of  darkness,  hath 
 shined  in  our  hearts  to  give  us  the  light  of  the  knowledge  of  God,  in  the  face  of  Jesus," 
 2  Cor.  iv.  6. 
 
 But  others  to  whom  the  gospel  is  hid  (who  think  it  is  only  a  rule  of  good  manners,  or 
 a  new  law  of  evanguhcal  obedience)  Satan  hath  I'.inded  their  minds,  lest  the  light  of  the 
 glorious  gospel  of  Christ,  who  is  the  image  of  God,  shine  upon  them.  Christ  shines  not  at 
 all  on  some  of  these,  and  but  darkly  on  others,  ver.  3,  4. 
 
 VI.  .You  must  seek  this  learl  by  believing,  by  faith  :  Clirist  is  found  by  believing,  but 
 such  that  will  not  hear  the  gospel  preached,  utterly  neglect  the  chief  means  or  way  of  find- 
 ing Jesm  Christ ;  for  the  gospel  is  an  instrument  of  the  mighty  "  power  of  God  unto  tlie 
 salvation  of  every  one  that      lieveth,"  Rom.  i.  10. 
 
 True  unto  some  it  comes  •'  in  word  only,  and  not  in  power,"  1  Thess.  i.  5  ;  nor  by  the 
 efficacious  operations  of  the  Holy  Ghost :  "  Now  to  him  that  is  of  power  to  establish  you 
 according  to  my  Gospel,  and  the  preachmg  of  Jesus  Christ,  according  to  the  revelation  of 
 the  mystery,  which  was  kept  secret  smce  the  world  began.  But  now  is  made  manifest, 
 and  by  the  scriptures  of  the  prophets,  according  to  the  commandment  of  the  everlasting 
 God  made  known  to  all  nations  for  the  obedience  of  faith  be  glory,"  &c.  Pvom.  xvi.  25,  2(5. 
 
SEKSI.    XXXIl.]  THE   I'AU.iBLE   OK    Tilli   I'EAEL    07    GKliAT    I'l.ICE.  107 
 
 0  how  little  is  tlie  go?iel  understood,  how  few  by  Aiith  search  into  it,  and  yet  nowhere 
 else  is  CJirist  to  be  found  :  true,  you  may  find  the  gospel  preached  to  Adam,  and  liiul  the 
 pearl  there  ;  aud  the  gospel  preached  to  Abraham,  and  find  Christ  there  ;  but  such  who 
 look  not  on  Abraham  as  a  tj'pe  of  Christ,  or  a  covenanting  head  of  all  his  true  spiritual 
 seed,  or  of  all  the  elect,  (distinct  irom  his  being  a  covenanting  head  to  all  his  natural  seed 
 as  such  ;)  may  deceive  themselves  and  their  poor  undone  olispring.  "  If  any  man  be  in 
 Christ,  lie  is  one  of  Abraham's  seed,  and  an  heir  accordin,.  to  promise,"  See  Gal.  iii.  IG, 
 
 aud  29.  Christ  must 
 
 VII.  You  must  seek  this  pearl  in  the  promises  of  God,  in  the  promises  of  tjJo^y" ",![' '"^ 
 the  new  covenant,  or  of  the  Gospel ;  for  there  he  is  to  be  ouud  :  1  do  not 
 
 speak  of  conditional  promises,  according  to  the  tenure  of  the  law,  or  covenant  of  wojks, 
 but  of  the  absolute  promises  ;  pray  observe  well  what  I  say.  (1.)  You  are  not  to  expect 
 that  you  shall  find  Jesus  Christ  upou  conditions,  which  you  are  to  p'-rfonn  as  a  fit  qualifi- 
 cation, or  as  an  antecedent  condition,  that  is  required  of  the  sinner,  in  order  to  the  bles- 
 sings consequent  tiiereupon,  by  virtue  of  the  promise,  and  so  consequently  the  benefits 
 and  mercies  granted  are  suspended  by  the  blessed  God,  till  those  conditions  are  performed, 
 which  conditions  the  unrenewed  sinner  hath  power  to  answer,  aud  may,  or  may  not  per- 
 form. I  know  some  will  tell  you,  that  you  must  have  Christ  this  way,  or  on  such  con- 
 ditions ?  why,  the  conditions  are  repentance,  faith,  and  sincere  obedience;  this  they  say, 
 but  is  this  gospel  ?  for  if  faith  and  repentance  be  part  of  the  covenar.t,  or  such  things 
 which  are  promised  therein  ;  -then  they  cannot  be  the  conditions  upon  which  we  shall  have 
 Christ,  (Sec.  Ilut  a  new  heart,  faith,  and  repentance,  &c.,  are  promised,  as  part  of  the 
 matter  of  the  covenant  of  giace,  therefore  not  such  conditions  of  it .  "  I  will  take  away 
 the  heart  of  stone,  and  I  will  give  them  a  heart  of  flesh  ;  I  will  be  their  God,  and  they 
 shall  be  my  people,"  Ezek.  xxxvi.  25,  2C.  "  All  that  the  Father  hath  given  to  me,  shall 
 come  unto  me,''  John  vi.  37.  Shall  come  ;  that  is,  they  shall  believe  in  me ;  "  faith  is 
 the  gift  of  God,"  Eph.  ii.  8. 
 
 (2.)  If  you  would  find  Christ  in  the  promise,  be  not  satisfied  with  any  promise  that 
 may  come  into  your  minds,  unless  you  can  take  hold  of  Christ  in  that  promise,  it  is  Christ 
 received  in  the  promise  that  relieves  the  sinner  ;  without  this  the  promise  can  do  the  soul 
 no  good. 
 
 VIII.  You  must  seek  Christ  in  the  way  of  your  duty,  in  reading,  meditation,  and 
 prayer,  as  well  as  in  hearing  the  word.  Certainly  seeking  of  this  pearl,  seeking  of  Christ 
 dotli  take  in  prayer :  seek  the  Lord  while  he  may  be  found  :  seek  him  by  crying  to  him, 
 calling  upon  hira,  and  by  pouring  out  your  souls  before  him :  if  thou  criest  after  know- 
 ledge, and,hfteth  up  thy  voice  for  uuderstandir.g,  then  thou  shalt  find  it. 
 
 God  will,  Christ  will  be  found  of  them  that  seek  ;  but  pray  consider  that  it  is  Christ 
 who  first  gives  poor  sinners  a  heart  to  seek  hira,  before  he  can  do  this  :  Christ  first  seeks 
 us,  and  finds  us,  before  we  seek  hira,  or  can  find  him;  he  by  his  Spirit  first  apprehends 
 us,  and  then  he  enables  us  to  apprehend  hira  ;  he  opens  our  eyes  to  see  the  worth,  the 
 beauty,  and  glory  that  is  in  him,  aud  ilie:i  we  desire  him,  long  for  him,  pant  after  hiui. 
 
 Secondly,  as  I  have  showed  you,  where  you  must  seek  Jesus  Christ,  the  'WIilu  we 
 pearl  of  gxeat  price  ;  so  now  I  shall  show  when,  or  at  what  time  you  should  3i"uV''''' 
 seek  him.  Chiist. 
 
 I.  Early.  "  I  love  them  that  love  me,  and  they  that  seek  me  early  shall  find  me," 
 Prov.  viii.  17. 
 
 1.  Now  to  seek  this  peerless  pearl  early,  is  to  seek  him  before  and  above     ■\vemust 
 all  other  things,  before  riclies,  before  honours,  before  pleasures,  or  any  earthly     pear'of 
 thing,  or  enjoyment  whatsoever.     JIany  seek  earth  before  heaven,  earthly     great jirico. 
 pearls  above  and  more  than  this  heavenly  pearl,  or  this  world  before  Jesus  Christ.     How 
 do  many  persons  enquire  alter,  and  earnestly  seek  for  preferment,  or- to  enrich  themselves, 
 and  add  to  the  substance :  say  they,  0  can  you  tell  me  how  I  may  improve  my  stock,  im- 
 prove my  trade,  and  increase  my  earthly  riches  ;  others  they  perhaps  enquire  after  a  good 
 place,  a  good  service,  or  a  good  wife  ;  these  things  lie  nearest  their  hearts,  and  these  things 
 they  seek  before  aud  above  the  pearl  of  great  price ;  nay,  never  may  be  tliink  Christ,  nor 
 ask  after  Christ,  and  so  they  set  a  far  greater  value  on  these  earthly  thmgs,  tlian  upon  the 
 Lord  Jesus  ;  they  are  not  lilce  Jloses,  who  refused  to  be  called  "  the  son  of  I'haraoli's 
 daughter,  and  all  the  glory  of  Egypt,  and  the  pleasures  of  sin  that  are  for  a  season,  esteem- 
 ing the  reproaches  of  Christ  greater  riches  than  the  treasures  of  Egj-pt,"  lleb.  xi.  24,  25. 
 
 2.  To  seek  this  pearl  early,  "  is  to  seek  the  Lord  while  he  may  be  found,  aud  to  call 
 upon  him  while  he  is  near,"  Isa.  Iv.  0.     God  hath  set  a  time,  fixeil  a  time,  when  he  will 
 
108  THE  PARABLE  OF  THE  PEAKL  OF  GKEAT  TRICE.  [bOOK  I. 
 
 be  foiiud,  auJ  to  seek  him  then,  is  to  seek  him  oarly ;  again  God  hath  a  time  in  which  ho 
 draws  near  to  poor  sinners  by  his  word  and  ordinances,  and  by  the  influences  and  most 
 gracious  operations  upon  their  hearts,  and  they  that  seek  him  then,  do  seek  him  early. 
 
 3.  To  seek  tliis  pearl  early,  is  to  seek  when  God  calls.  True,  God  calls  once,  yea 
 twice,  and  man  perceiveth  it  not ;  thus  he  called  Samuel,  aud  though  he  did  not  hear,  (so 
 as  to  know  whose  voice  it  was)  at  first  calling,  yet  feeling  he  did  hear  before  God  had  done 
 callino-  of  him,  he  heard  aud  sought  the  Lord  early,  but  0  certainly  it  is  dangerous  not  to 
 hear  at  God's  first  call ;  he  may  not  call  some  once,  yea  twice,  nay,  and  again  also  ;  yet 
 let  none  presume  upon  frequent  warnings,  or  repeated  calls  of  God  ;  what  a  caution  may 
 that  word  be,  viz.,  Prov.  i.  "  Because  1  called  aud  you  refused"— why,  what  then,  pray  read 
 ver.  28.  "  They  shall  call  upon  me,  but  I  will  not  hear,  they  shall  seek  me  early,  but  shall 
 not  find  me;"  early,  that  is  in  their  affliction,  may  be  as  soon  as  they  are  sick,  and  fear  they 
 shall  die  ;  alas,  man  knows  not  his  time,  therefore  his  misery  is  great  in  the  earth. 
 
 4.  To  seek  the  pearl  of  great  price  early,  is  to  seek  in  due  time,  "  God  shall  help  her, 
 and  that  right  early,"  Psal  xlvi.  5 ;  that  is,  seasonably,  in  a  due  and  fit  time,  when  it  will 
 most  make  for  his  glory  and  his  people's  good.  So  we  should  in  due  time,  i.  e.,  at  such  a 
 time  wheu  he  may  receive  the  most  good,  when  mercy  and  pardoning  grace  will  be  most 
 seasonable  and  sweet  to  our  souls,  as  when  we  come  under  convictions  of  sin,  and  our  souls 
 are  sick  and  wounded,  and  our  wounds  bleed.  0  then  it  is  a  seasonable  time  to  get  Christ, 
 to  fly  to  him,  and  to  beUeve  in  him,  every  thing  is  beautiful  in  its  season.  When  a  man 
 has  just  received  a  grievous  wound,  0  that  is  the  time  to  get  a  plaster  ;  or  as  soon  as  a 
 person  is  taken  dangerously  sick,  that  is  the  time  to  seek  a  physician,  so  as  soon  as  thou  feel- 
 est  the  weight  of  sin,  the  burden  of  sin,  and  thy  conscience  is  awakened,  then  seek  Jesus 
 Christ,  then  at  that  very  time,  and  not  to  delay.     This  it  is  to  seek  Christ  early. 
 
 5.  To  seek  Christ  early,  is  to  seek  him  in  the  days  of  our  youth,  "  Eemember  now  thy 
 Creator,"  &c.,  Eccl.  xii.  1.  Kemeraber  his  love  in  finding  out  a  Piedeemer,  and  in  send- 
 in"  him  into  the  world.     0  remember  that  he  is  a  just,  as  well  as  a  gracious  God. 
 
 Christ  must  H.  The  pearl  of  great  price  should  be  sought  when  the  Holy  Spirit  strives 
 
 whii8t°the  with  thee;  the  time  of  the  strivings,  motions,  and  workings  of  the  Spirit  is 
 Holy  Spir^  Christ's  time  and  way  of  seeking  us,  and  that  is  the  time  of  our  seeking  him, 
 a  sinner.  Christ  came  too  seek  and  save  that  whicli  was  lost ;  all  was  an  act  of  pre- 
 
 venting grace  ;  the  Holy  Ghost  comes  to  enlighten  our  understanding,  to  awaken  our  sleepy 
 consciences,  to  bow  and  incline  our  rebellious  wills,  and  to  change  our  carnal  afl'ections ; 
 and  know,  ye  sinners,  this  is  the  time  you  should  seek,  if  ever  you  hope  to  find  the  pearl 
 of  threat  price  ;  even  when  the  Holy  Spirit  begins  to  act,  or  move,  and  to  operate  upon  your 
 hearts  :  sinners  only  act  Christ-ward,  as  they  are  acted,  and  move,  as  they  are  by  the  Spi- 
 rit and  by  a  divine  principle  moved.  A  dead  carcase,  or  a  stone,  may  as  soon  move  of  it- 
 self, as  a  dead  sinner  can  stir,  act,  or  do  in  a  spiritual  manner,  imless  he  be  influenced  and 
 moved  by  the  Holy  Spirit. 
 
 III.  Wheu  we  have  a  full  gale  of  the  Spirit. 
 
 The  time  for  a  merchant  to  hoist  his  sails,  and  set  out  to  sea,  is  when  he 
 be'soueh"*'  has  a  fan-  wind ;  0,  says  he,  now  I  must  be  gone,  I  have  been  becalmed  a 
 when  the  great  whUe,  but  now  the  wind  blows  the  right  way,  I  have  a  sweet  gale.  Even 
 Spfrft  blows'!  so  we  should  set  out  on  our  voyage  to  seek  the  pearl  of  great  price,  when  we 
 have  a  powerful  gale,  or  strong  operations  of  the  word  and  Spirit  upon  our  hearts. 
 A  merchant-man  makes  four,  nay,  may  be  ten  times  more  speed,  wiien  he  has  a  full  and 
 stronf  "ale  of  wind,  than  he  can  at  other  times ;  sometimes  may  be  he  makes  way,  and  then 
 he  meets  with  contrary  winds,  and  is.  drove  back  again.  And  thus  it  is  with  spiritual  mer- 
 chants, that  seek  the  pearl  of  great  price  ;  now  perhaps  the  wind  of  the  Spirit  blows,  0  then 
 they  are  as  it  were  upon  the  wing.  0  how  they  pray,  read,  hear,  meditate ;  their  souls  are 
 filled  with  love  and  longings  after  Jesus  Christ :  but  by-and-by  a  contrary  wind  rises,  Satan 
 raises  a  storm,  to  drive  the  soul  back  again,  and  fill  it  full  of  fears  and  doublings.  Take 
 heed  you  do  not  lose  a  fair  wind,  and  beware  of  contrary  winds  raised  by  Satan,  by  sin, 
 by  wicked  relations,  and  by  the  world,  or  by  an  evil  heart. 
 
 IV.  You  must  seek  Jesus  Christ  to-day,  even  now,  "  To-day  if  you  will  hear  his  voice, 
 harden  not  you  hearts,"  Heb.  iii.  7 ;  nay,  and  this  the  Holy  Ghost  says,  we  do  not  only  tell 
 you  to-day,  this  very  day  you  must  do  it ;  hut  God  says,  to-day,  Christ  says  to-day,  "  To- 
 day "0  and  work  in  my  vineyard,"  Matt.  xxi.  28 ;  and  the  Holy  Spirit  says  to-day,  if  you 
 will  hear  his  voice.  And  dare  sinners  say,  no,  not  to-day,  it  is  time  enough  yet,  I  will  stay 
 till  to-morrow  :  "  Boast  not  thyself  of  to-morrow,  for  thou  knowest  not  what  a  day  may 
 brin--'  forth,"  Prov.  xxvii.  1.     Some  perhaps  may  make  fair  promises,  and  say  to-day,  I  go 
 
SERM.  XXXII.]  THE  PARABLE   OF   TilE  PEARL   OF   GREAT   PRICE.  199 
 
 sir,  but  go  not ;  like  one  of  tlie  sons  bid  to  go  to  work  in  the  viuej-arJ.  Alas,  as  I  have 
 told  you,  present  promises  about  closing  with  Christ  hereafter,  are  but  seldom,  if  ever  per- 
 formed. 
 
 V.  If  some  of  you  are  come  to  the  eleventh  hour,  certainly  this  is  the  time,  or  never, 
 for  such  to  seek  Jesus  Christ.  Some  of  you  are  come  almost  to  the  end  of  your  voyage, 
 or  end  of  your  race,  I  mean  the  end  of  your  lives.  There  are  but  few  sands  in  your  glass, 
 your  ship  is  old,  and  ready  to  be  broken  up.  It  is,  I  feai-,  too  late  for  some  to  set  out 
 now  on  the  seas  of  temptation,  and  opposition,  to  seek  the  pearl  of  great  price,  but  if  God 
 give  a  call  to  any  now  at  the  eleventh  hour,  it  is  not  too  late  for  them  ;  but  if  Christ  be 
 not  sought,  be  not  received  at  this  time,  suc-li  are  undone,  and  shall  perish,  for  ever. 
 
 Thirdly,  how  must  the  pearl  of  great  price  be  sought? 
 
 1.  Piligently.  Naturahsts  tells  us,  that  a  choice  and  rare  pearl  is  not  to  be  found  with- 
 out curious  and  diligent  searching.  Pliny  saith,  they  that  find  such  pearls,  must  run 
 through  many  dangers,  amongst  those  huge  and  terrible  sea  monsters  and  great  rocks.  So 
 they  that  would  find  Jesus  Christ,  the  pearl  of  great  price,  must  seek  and  search  with  all 
 wisdom,  care,  and  diligence,  and  endeavour  to  sail  betwixt  the  dangerous  rocks  of  presump- 
 tion, on  the  one  hand,  and  despair,  on  the  other  hand  :  0  how  many  are  split,  and  sutler 
 shipwreck  upon  one  of  these  rocks,  and  so  never  find  the  pearl,  never  rightly  believe,  nor 
 receive  Jesus  Christ. 
 
 Moreover,  all  ought  to  take  heed  of  those  monsters  that  are  in  our  seas,  I  mean  among 
 us,  i.  e.,  cruel  and  abominable  imposters,  who  deny  the  Lord  Jesus  Christ,  who  preach  up 
 a  false  Christ,  and  others  who  deny  any  Christ,  or  utterly  cast  oif  all  revealed  religion,  or 
 the  whole  Christian  faith.  Some  render  Christ  to  be  of  no  value  or  worth  at  all ;  also 
 some  deny  his  imputed  righteousness,  and  make  their  own  righteousness  the  matter  of  their 
 justification  before  God  ;  these  men  may  fitly  be  compared  to  huge  sea  monsters,  that  make 
 the  finding  of  Christ  a  very  dilhcult  thing. 
 
 2.  You  must  seek  with  much  skill  and  divine  wisdom  ;  first  to  seek  in  the  right  way, 
 not  by  repenting  and  reformation  of  life,  or  by  obedience,  or  inherent  righteousness,  to 
 think  to  find  Jesus  Christ ;  no,  this  is  nut  the  way  to  find  Christ,  if  thou  wouldst  be  an 
 honest  moral  man,  thou  must  reform  thy  hie,  and  obey  all  moral  precepts  ;  but  thou  mayest 
 be  further  from  finding  of  Christ,  when  that  is  done,  than  now  whilst  tliou  art  a  profane 
 and  inigodly  sinner ;  for  pubhcans"  and  harlots  go  into  the  kingdom  of  heaven  befure  those 
 wlio  are  self-rigliteous,  or  sober  and  civilized  persons. — You  must  know  the  way  to  find 
 Christ  is  by  believing. 
 
 II.  You  must  have  wisdom  to  kuow  the  true  Christ,  and  wisdom  to  know  the  right 
 time.  Vt'ilt  thou  apply  a  plaster  to  that  place,  where  there  is  no  wound,  and  put  on  a 
 robe  given  to  thee  as  being  naked,  when  thou  in  thy  own  conceit,  art  well  clothed. 
 
 III.  You  must  seek  with  full  purpose  and  resolution  of  thy  heart  and  soul,  not  fearing 
 what  men  or  devUs  can  do  unto  thee,  though  thy  wife  rages,  and  is  stirred  up  against 
 thee,  to  dissuade  thee,  or  a  laisbaud,  or  a  father,  or  mother,  or  son,  or  daughter,  or  neigh- 
 bours, pretended  friends,  remember  what  our  blessed  Saviour  saith,  Matt.  x.  37  ;  re- 
 solve to  have  Christ,  though  it  cost  thee  thy  life,  every  siu  must  die,  and  seK  must  die, 
 and  thou  must  resist  unto  blood  if  ciUled  to  it. 
 
 IV.  Thou  must  seek  Christ  as  one  that  kuowest  the  great  want,  need,  and     g^^  .^  j^^^j 
 necessity  of  huu,  as  been  undone  witliout  him  ;  and  if  thou  art  an  unrenewed     woHWseuk 
 person,  thou  must  seek  him  as  one  that  is  without  God,  and  without  CLrisi,    Ii,u'li''knoff 
 m  the  world.  u'nu  ""' 
 
 V.  Again,  thou  must  seek  Christ  as  one  who  is  convinced  of  that  great 
 worth  and  excellency  of  him. 
 
 VI.  Believingly,  not  doubting,  but  there  is  salvation  to  be  had  in  Christ  ^.j^^.^j  ^^^ 
 for  the  vilest  of  sinners,  also  believing  his  power  ;aid  willingness  to  save  thee,     be  suupiit 
 
 if  thou  art  helped  to  come  to  him,  cleaving  to  him,  and  resting  upon  him.  beUcving  y. 
 
 VII.  Seek  with  longings,  breathings,  and  pantings  after  him.  Joseph  and  Mary  sought 
 Jesus  sorrowing  from  the  greatness  of  their  love. 
 
 \'III.  Seek  with  an  heart  inclined,  touched  with  the  loadstone  of  his  love  ;  see  Prov.  ii. 
 1—4. 
 
 IX.  Seek  constantly  and  unweariedly,  never  give  over  until  thou  hast  found  him. 
 
 X.  Seek  him  sincerely,  not  for  the  loaves,  not  for  secular  profit  nor  applause,  nor  out  of 
 vain-gloiy  ;  not  simply  to  be  saved  by  him,  or  for  what  he  has,  but  for  his  own  sake,  what 
 he  is,  and  from  a  sense  of  his  infinite  j^lory  and  preciousncss ;  see  John  vi.  -G. 
 
£00  TlIK   PAUAELE   OF   TUE   P2AKL   OF    GEEAT   MllCr:.  [i;OOK   I. 
 
 SERMON    XXXIII. 
 
 And  when  he  had  found  one  pearl  of  fjreat  price. — Matt.  xiii.  45,  4G. 
 
 The  last  day  I  slioweJ  you  how  Christ  the  Pearl  of  great  price  must  be  sought. 
 
 Fourthly,  and  lastly,  I  shall  now  proceed  to  show  you  why  he  must  be  sought,  or  give 
 you  the  reasons  why  sinners  sliould  seek  him. 
 
 ciiristcarae  ^-  ^ihiners  sliould  seek  -Jesus  Ciirist,  the  Pearl  of  great  price,  because  he 
 
 lo  seek  sin-      came  to  seek  them. 
 
 iwe'they"^"  1-  He  souglit  the  salvation  of  sinners  in  entering  into  covenant  with  the 
 
 (ugut to  Father  for  them  in  eternity :  it  was  to  recover  those  lost  siimers  which  the 
 
 Fatlier  gave  him,  that  caused  him  to  become  our  Surety,  and  to  enter  into 
 lliat  holy  and  liappy  compact  witli  God  the  Father. 
 
 2.  In  his  takmg  our  nature  upon  him,  and  in  coming  into  this  world,  it  was  to  seek  lost 
 sinners. 
 
 3.  By  his  death,  in  liis  bearmg  of  our  sins  upon  his  own  body  on  the  tree,  it  was  to  seek 
 and  save  sinners,  and  to  bring  them  to  God:  "  For  Christ  also  hath  once  suffered  for  sins, 
 the  just  for  the  unjust,  that  he  might  bring  us  to  God,"  1  Pet.  iii.  18. 
 
 4.  Jesus  Christ  seeks  sinners  by  the  mmistration  of  the  gospel,  wherever  the  gospel  is 
 sent,  it  is  sent  to  seek  and  bring  sinners  hume  to  God ;  and  it  may  give  us  ground  to  be- 
 lieve in  those  places  where  tlie  gospel  comes,  are  some  sinners  which  were  given  to  him, 
 and  whilst  the  gospel  is  continued  in  a  place,  certainly  there  are  some  yet  not  called,  not 
 found  or  converted. 
 
 5.  Christ  seeks  siraicrs  by  his  intercession,  now  in  heaven ;  he  doth  not  only  pray  or  in- 
 tercede for  believers,  but  for  sinners;  " He  made  intercession  for  transgressors,"  Isa.  Iii.  12. 
 
 G.  Ciirist  seeks  sinners  by  the  motions  of  his  Spirit  on  their  hearts  and  consciences,  and 
 when  convictions  of  the  Spirit  sieze,  and  are  strong  upon  the  sinner's  heart,  tlien  Jesus 
 Christ  may  be  said  to  have  found  tlie  sinner,  though  the  sinner  may  not  have  found  him. 
 
 II.  Sinners  should  seek  Ciirist,  because  seeking  him,  and  finding  him,  are 
 Why  sin-         coupled  together:  "Then  shall  ye  seek  me,  and  find  me,  vdien  ye  search 
 
 liers  should  ,,     ^  -in  i  ^      ?,      r  ■       •!  ..  \Tr-M  -i    •       -  •       i 
 
 seek  this  after  me  v.-ith  all  your  hearts,    Jer.  xxix.  16.     Wul  any  say  it  is  m  vain  to 
 
 pearl.  seek  Jesus  Christ,  they  may  as  well  say  it  is  in  vain  for  ministers  to  preach  to 
 
 sinners,  and  in  vain  for  them  to  hear,  read,  pray ;  hearing  and  believing,  nay,  hearing  and 
 living  are  joined  together ;  for  as  "  faith  comes  by  hearing,"  so  life  comes  by  hearing  also  : 
 "  Hear,  and  thy  soul  shall  live,"  Isa.  Iv.  3.  This  Sndmg,  this  hearing,  and  this  believing 
 is  all  one  and  the  same  thing ;  when  seeking  of  Chi-ist  is  of  no  use,  preacliiug  will  be  of  no 
 use  also.  But  know,  0  ye  sinners,  that  seeking  of  Ciirist,  and  finding  him  are  jomed  to- 
 gether.    Therefore  it  is  an  indispensible  duty  for  sinners  to  seek  Jesus  Christ. 
 
 III.  Because  the  promise  runs  to  them  that  seek :  "  Seek,  and  ye  shall  find,  ask  and  ye 
 shall  receive,"  jMatt.  vii.7 ;  though  he  that  seeks  not  believingly,  hath  no  promise  of  finding, 
 nor  hath  he  that  asketh,  unless  he  ask  in  faith ;  yet  such  who  do  seek  in  a  right  manner, 
 have  the  promise  of  God,  that  cannot  lie  made  to  them  ;  "  He  that  seeketh  me  early,  shall 
 find  me,"  Prov.  viii.  17. 
 
 IV.  Sinners  should  seek  Christ,  "  the  pearl  of  great  price,"  because  they  are  commanded  ' 
 so  to  do  :  "  Seek  ye  the  Lord  while  he  may  be  found,  and  call  upon  him  while  he  is  near," 
 Isa.  Iv.  6.  Again  it  is  said  :  "  Seek  ye  the  Lord,  and  ye  shall  live,"  Amos  v.  6.  When 
 thou  saidst,  seek  my  face,  my  heart  answered,  Thy  face.  Lord,  I  will  seek,"  Psal.  xxvii. 
 8.  God  saith,  seek  me,  and  will  the  sinner  refuse  thus  to  do  ;  a  duty  here  is  enjoined,  and 
 a  promise  is  annexed. 
 
 V.  Because  salvation  is  only  in  Jesus  Christ;  all  that  seek  justification  and  eternal  life, 
 and  do  not  seek  Jesus  Christ,  shall  certainly  perish:  "  Neither  is  there  salvation  in  any 
 other ;  for  there  is  no  other  name  given  under  heaven  whereby  we  must  be  saved,"  Acts 
 iv.  1 2.  No  other  name,  or  tiling,  not  by  repenting,  nor  mourning  for  sin,  no,  not  by  leav- 
 ing off  sin,  or  reformation  of  life,  not  by  good  works,  nor  by  mhereiit  righteousness,  not  by 
 being  baptized,  nor  by  receiving  the  Lord's  Supper,  no,  uur  by  giving  to  the  poor,  nor  by 
 sufi'ering  for  Christ  or  religion ;  for  there  is  no  salvation  to  be  had  but  by  Christ  alone. 
 In  the  way  of  duty  and  of  ordinances  you  ought  to  seek  him,  and  may  meet  with  him ; 
 but  if  any  rest  on  their  duties,  works,  or  righteousness,  nay,  on  laith  itself  as  the  matter 
 by  which  they  hope  to  be  justified  and  saved,  they  will  certainly  perish.     It  is  not  faith 
 
SIOIM.  XXXIII.]  THE   PAUABLS    OF    rUS   rE.VT:L   OF    G'.IE.U'   PIIICII.  201 
 
 itself,  but  Christ  tliat  faith  receives,  oi'  thu  ulijoi-t  faith  relics  upon,  that  saves  us.  Dtith 
 my  liand  that  applies  the  plaster  to  my  wouml  cure  nie  ?  No,  it  is  the  plaster  ;  nay,  the 
 hand  of  faith  is  given  to  us  also  to  apply  the  balm  :  "  P.y  grace  ye  are  saved,  throa-^h  faith, 
 and  that  not  of  yourselves,  it  is  the  gift  of  God ;  not  of  works  lest  any  man  should  b^ast," 
 Eph.  ii.  S,  9.  NoiV  since  salvation  is  to  be  had  in  none,  iu  nothing,  but  iu  Christ,  or  by 
 the  pearl  of  great  price,  how  doth  it  beliove  all  poor  sinners  to  seek  liiia. 
 
 VI.  Sinners  should  seek  Christ,  because  by  nature,  or  as  in  the  first  Adam,  they  are 
 without  him ;  the  merchant  before  he  sought  the  pearl  had  it  not :  "  At  that  time  ye  were 
 without  Christ,"  Eph.  ii.  12.  At  that  time,  what  time  ?  Why,  "  when  they  were  dead  in 
 sins  and  trespasses,"  Eph.  ii.  1,  2. 
 
 VII.  Sinners  should  seek  Christ,  because  the  law  condemns  them,  under  God's  fearful 
 wrath,  and  the  sentence  of  death  every  sinner  retains,  until  they  have  found  Jesus  Clirist, 
 or  do  believe  iu  liim.  "  He  that  hath  the  Son  hath  life,  but  he  that  hath  not  the  Son  hath 
 not  life,  but  tjie  wrath  of  God  abideth  on  him,"  John  iii.  3G. 
 
 VIII.  Shiners  slioidd  seek  Christ  to  save  them,  because  the  devil  seeks  to  destroy  them: 
 "  Be  sober,  be  vigilant,  because  your  adversary  the  devd  walketh  about  seeking  whom  ho 
 may  devour,"  1  Pet.  v.  8. 
 
 0  how  many  ways  hath  Satan  by  which  he  seeks  to  destroy  poor  sinners !  there  are 
 many  ways  by  which  sinners  may  perish  and  be  damned,  but  there  is  but  one  way  by 
 which  they  can  be  saved. 
 
 Lastly,  Sinners  should  seek  the  pearl  of  great  price,  from  the  consideration  of  thai  infi- 
 nite wortli  and  value  of  him,  and  that  good  they  will  find  in  him,  of  which  I  have  largely 
 spoken,  and  shall  now  in  a  few  words  the  application. 
 
 API' LIGATION. 
 
 Let  me  tell  you  what  Christ  is  to  them  that  find  him. 
 Fu-st,  0  be  exhorted  to  seek  him,  and  delay  not.     For, 
 
 I.  He  that  hath  Christ  hath  life  ;  this  the  apostle  asserts:  "  He  that  hath     ^i^^^^.  j^^ 
 the  Son  hath  life,  he  that  hath  not  the  Son,  hath  not  life,"  I  John  v.  12.     luitii  that 
 He  is  the  Dread  of  life,  and  such  that  feed  upon  him  shall  never  perish.     "  He     •'^"'  ^'"''''• 
 that  findeth  me  findeth  life,  and  shall  ohtahi  favour  of  the  Lord,"  Prov.  viii.  35. 
 
 II.  He  that  finds  Christ  hath  a  discharge  from  eternal  death,  he  is  justified,  pardoned, 
 sanctified  ;  nay,  he  hath  aU  things ;  "  All  is  yours,  ye  are  Christ's,''  &c. 
 
 1.  All  the  things  of  this  life  are  theirs ;  that  is,  so  far  as  God  sees  them  good  for  them, 
 who  would  have  any  earthly  tiling  for  his  hurt  ? 
 
 2.  They  have  all  they  have  without  the  curse ;  wicked  men  may  have  more  of  the 
 things  of  this  world  than  behevers,  but  they  have  every  thing  with  a  curse,  riches  with  a 
 curse,  honoui's  and  pleasures  with  a  curse.     Nay, 
 
 3.  The  people  of  God  have  all  they  possess  with  a  blessing  upon  them,  every  thmg  is 
 blessed  to  them,  even  afflictions,  losses,  poverty,  sickness,  and  death  itself. 
 
 III.  Whatsoever  Christ  is  made  to  behevers,  that  he  is  made  to  every  one  that  finds 
 him.  Two  things  such  should  consider,  that  would  find  and  know  how  precious  a  pearl 
 Christ  is. 
 
 1.  What  he  is  in  himself. 
 
 2.  What  he  is  and  will  be  to  him  that  finds  him. 
 
 1.  Whatsoever  a  great  and  inconceivable  portion  is  to  a  man  in  a  natural  sense,  that  is 
 Christ,  and  much  more  to  him  that  finds  him  in  a  spiritual  sense ;  for  he  is  our  portion 
 and  inheritance  of  our  souls  for  ever,  Psal,  :-.vi.  5,  xxxiii.  2G,  Lam.  iii.  2-1. 
 
 2.  What  honour  and  external  happiness  attends  a  virgin  that  is  espoused  and  mai'ried 
 to  a  mighty  and  excellent  prince,  what  peace,  what  glory,  what  satisfaction  doth  she  meet 
 withal  ?  that  and  much  more  is  Christ  to  every  one  that  finds  him  in  a  spu'itual  sense,  for 
 every  behever  is  espoused  and  married  to  him,  liom.  vii.  4,  2  Cor.  xi.  2. 
 
 3.  What  bread  is  to  a  hungry  person,  or  drink  to  a  thirsty  person  in  a  natural  way,  that 
 is  Christ,  the  Pearl  of  great  price,  to  every  soui  that  finds  in  a  spiritual  way ;  he  is  the 
 Bread  of  God,  the  Bread  of  li^p,  and  Water  of  life  to  the  soul. 
 
 4.  What  clotiiing  is  to  a  naked  man,  to  the  body,  that  is  Christ  to  the  soul  that  finds 
 him :  "  Put  ye  on  the  Lord  Jesus  Christ,"  liom.  xiii.  14.  We  put  liim  on  as  a  garment 
 in  justification,  and  in  sanctification  also. 
 
 5.  What  rest  is  to  a  weary  person  m  a  nattu'al  way,  that  is  Christ,  and  much  more,  (for 
 his  rest  is  glorious,)  in  a  spiritual  way,  "  Come  to  me  ail  ye  that  labour  and  are  heavy 
 laUcn,  and  I  will  give  you  rest,"  Matt.  xi.  2d. 
 
202  THE   PARABLE   OF   THE   PEAKL   OF   CHEAT  PRICE.  [cOOK   1. 
 
 6.  "Wlmt  peace  is  to  a  troubled  ami  wounded  conscience,  tliat  is  Christ  to  him  that  finds 
 him  ;  he  gives  present  quiet,  and  everlasting  peace  to  the  soul  tliat  hafli  him,  and  knows 
 he  hath  him. 
 
 7.  What  sight  is  to  one  that  was  born  blind,  that  is  Christ  in  a  spiritual  way  to  every 
 soul  that  finds  him. 
 
 8.  What  liberty  is  to  one  who  has  been  in  bonds,  (in  prison,  in  captivity,  or  slavery)  in 
 a  natm-al  way,  that  is  Christ  and  much  more  in  a  spiritual  way  to  him  that  finds  him  : 
 "  If  the  Son  make  you  free,  then  are  you  free  indeed,"  John  viii.  36. 
 
 9.  ^^'hat  millions  of  gold  and  silver  is  to  a  poor  man,  not  worth  a  groat  in  respect  of 
 the  things  of  this  world,  money  answering  all  things  ;  that  and  much  more  is  Christ  to 
 that  man  that  finds  him  in  a  spiritual  sense. 
 
 10.  What  abundance  of  corn  is  to  a  nation  in  time  of  famine,  (when  its  inhabitants 
 were  forced  to  feed  on  husks)  that  is  Christ  and  much  more  to  a  hungry  soul  that  finds 
 him,  who  (like  the  Prodigal)  feed  on  Ijusks  which  the  swine  did  eat. 
 
 11.  What  a  pardon  is  to  a  condemned  rebel  just  ready  to  be  executed,  that  is  Christ 
 in  a  spiritual  sense  to  a  condemned  sinner  when  he  finds  him,  who  was  under  the  fearful 
 sentence  of  divine  vengeance. 
 
 12.  What  ease  and  a  perfect  cure  is  to  a  man  tormented  with  intolerable  pain,  (whe- 
 ther of  the  stone,  gout,  or  what  is  worse,)  that  is  Christ  to  a  tormented  despairing  soul, 
 that  finds  him  :  or  what  a  healing  and  infallible  balm,  is  to  a  man  mortally  wounded,  that 
 is  Christ  to  a  wounded  sinner  that  finds  him. 
 
 13.  In  a  word,  what  it  is  to  be  perfectly  delivered  from  whatsoever  is  evil,  either  here 
 in  this  world,  or  hereafter  in  the  world  to  come,  that  is  and  will  Christ  be  to  every  one 
 that  finds  him. 
 
 14.  And  what  it  is  to  be  perfectly  possessed  with  whatsoever  is  truly,  really,  and  spiri- 
 tually good  ;  that  is  or  will  Christ  be  to  every  one  that  finds  him. 
 
 Secondly,  from  hence  I  infer,  that  that  person  that  seeks  not  the  pearl  of  great  price, 
 is  a  notorious  fool,  or  out  of  his  wits ;  who  but  a  fool  or  a  mad-man  would  neglect  seek- 
 ing of  such  a  pearl  ? 
 
 Thirdly,  how  will  sinners  lament  their  folly  in  seeking  other  things  more  than  Christ, 
 nay  utterly  neglect  the  seeking  of  him. 
 
 Fourthly,  I  infer,  that  such  who  have  got  Christ,  or  have  found  this  pearl,  are  the 
 most  happy  people  in  the  world. 
 
 I  come  now  to  the  last  clause  of  this  parable. 
 
 "  And  sold  all  he  had,  and  bought  it." 
 
 No  marvel  he  sold  all  he  had  to  buy  such  a  pearl. 
 
 1.  I  shall  show  you  what  may  be  meant  by  selling  all  he  had. 
 
 2.  What  may  be  meant  by  buying  this  pearl. 
 
 Selhng  all  he  had,  signifies  no  more  than  his  parting  \^•ith  whatsoever  his 
 'What  it  Is  to     lieart  was  inordinately  set  upon  before  he  found  this  pearl, 
 the  pearl  of  1.  With  all  his  sius  and  horrid  lusts;  all  that  find  Christ  part  willingly 
 
 great  pnca       ^^.■^^Y^  every  evil  habit,  and  with  every  evil  act  of  sin  and  wickedness,  and 
 it  is  by  the  Spirit  and  gi-ace  of  Christ,  he  is  helped  to  do  this :  a  sinner 
 finds  Christ  before  he  can  part  with  his  sins  and  iniquities. 
 
 2.  All  his  old  company  with  whom  he  took  dehght,  and  among  whom  he  oft  dis- 
 honoured God  ;  he  parts  also  with  them  with  an  abhorrence. 
 
 3.  All  his  former  hopes  of  heaven,  and  the  foundation  on  which  he  built  that  hope. 
 
 He  that  Hill  ^i-  ^^  ^"®  ''^^'"  external  privileges,  of  which  (like  Paul  when  a  Phari- 
 
 iiaye  Christ      gee)  he  might  boast. 
 
 hi"owii  inhe-  &•  AH  his  own  good  works,  and  inherent  righteousness  in  point  of  justifi- 
 rentrigijte-  cation,  he  sold  also,  or  parted  with.  I  do  not  mean  he  did  not  now  any 
 good  works,  or  ceased  being  morally  just  and  righteous:  no,  God  forbid, 
 but  he  parted  with  them  so  as  not  to  expect  acceptation  and  justification  by  those  things 
 in  the  sight  of  God.  Pray  see  what  Paul  says  he  did  when  he  found  Jesus  Christ ;  he 
 reckoned  up  all  his  legal  privileges,  and  that  righteousness  lie  had  when  a  Pharisee,  and 
 says,  "  But  what  things  were  gain  to  me,  those  I  counted  loss  lor  Christ,"  Phil.  iii.  7. 
 
 Obj.  1  Perhaps  some  may  say,  true,  he  sold  all  his  legal  privileges  and  legal  righteous- 
 ness, but  not  his  gospel  inherent  righteousness. 
 
 Gospel  rich-         Answ.  Yea,  he  parted  with  all  his  own  gospel  righteousness  also  in  point 
 teousncss  of  justification.  "\ea,  doubtless,  and  I  count  all  things  but  loss  for  the  excel- 
 
 tcdlvit^tHa"'    lency  of  the  knowledge  of  Jesus  Christ,  my  Lord,  for  whom  I  have  suffered 
 
SERM.  XXXIII.]  THE  PAHADLE  OF   TUR   PEAM,   OF   GRKAT    PRICE.  203 
 
 the  loss  of  all  things,  and  do  count  them  hut  dung  that  I  may  win  Christ."  Pr'in're*™ot' 
 This  is  the  selling  all  to  have  the  pearl.  St.  Paul  did  not  disclaim  that  of  justitica- 
 righteousness  he  had  before  his  conversion  only,  but  he  speaks  now  in  the  ''""• 
 present  tense,  I  count  all  things,  &c.  He  first  speaks  uf  what  he  had  and  did  count  gain 
 to  him,  and  also  what  now  he  had  done,  or  was  wrought  in  him  since  a  believer  and  an 
 apostle,  he  sold  all,  parted  with  all  his  former  and  present  inherent  righteousness  in  point 
 of  trust  or  dependence,  or  in  respect  had  to  his  justification  before  God  ;  nay,  and  counted 
 both  in  comparison  of  Christ,  the  knowledge  of  Christ  and  liis  righteousness,  to  be  but 
 dung  or  dogs-meat,  as  th«  word  signifies  :  "  And  be  found  in  him  not  having  ray  own 
 righteousness  which  is  of  the  law,  but  that  which  is  through  the  faith  of  Christ,  the 
 righteousness  which  is  of  God  by  faith,"  Phil.  iii.  9. 
 
 Wiatsoever  righteousness  we  have  of  our  own,  it  is  a  righteousness  of  the  law,  as  the 
 law  is  in  the  hand  of  Christ,  as  a  perfect  rule  of  obedience  ;  but  the  righteousness  of  God 
 is  set  in  durect  opposition  to  tlie  righteousness  of  any  mere  creature,  and  so  is  the  righte- 
 ousness of  faith,  placed  in  direct  opposition  to  works :  and  from  hence  it  is  that  Paul  saith, 
 "  ^od  imputeth  righteousness  without  works,"  Rom.  iv.  6.  Faith  and  works,  or  grace 
 and  works,  are  opposed  one  to  the  other,  not  only  faith  and  the  works  of  the  law,  but 
 works  as  such  of  what  kind  soever  as  done  by  the  creature,  are  excluded  in  our  justification  ; 
 this  further  appears. 
 
 1.  See  what  Paul  saith  in  Rom.  iv.     "  Now  to  him  that  worketli  is  the     ^^^^"al-e' 
 reward  not  reckoned  of  grace,  but  of  debt,"  Rom.  iv.  4  ;  that  is,  him  that     e-iciurted  in 
 worketh  with  a  design  to  procure  justification  by  what  he  doth  ;  this  would     t.on ''before*" 
 render  salvation  to  be  a  debt,  let  the  work  be  of  any  kind  whatsoever.  <iod. 
 
 2.  Because  that  wliich  is  procured  by  works,  is  not  had  by  grace  :  "  And  if  by  grace, 
 then  it  is  no  more  of  works,  otherwise  grace  is  no  more  grace,  but  if  it  be  by  works,  then 
 it  is  no  more  of  grace,  otherwise  work  is  no  more  work,"  Rom.  xi.  6.  It  must  be  wholly 
 of  works,  or;  else  whoOy  of  grace,  for  these  two  cannot  mix,  they  being  directly  contrary 
 one  to  the  other. 
 
 3.  Because  all  boasting  is  excluded ;  by  reason  we  are  justified  and  saved  by  faith  or 
 grace  alone  :  "  By  grace  ye  are  saved  through  faith,  and  that  not  of  yourselves,  it  is  the  gilt 
 of  God  ;  not  of  works,  lest  any  man  should  boast,"  Rom.  iii.  27,  and  Eph.  ii.  8.  If  they 
 are  works  of  the  moral  law,  or  of  the  ceremonial  law,  or  gospel  works,  still  it  sliould  be 
 of  works,  and  the  same  reason  remain  for  boasting.  But  if  there  is  in  our  justification  no 
 room  for  boasting,  there  is  no  room  for  works  ;  but  there  is  no  room  for  boasting.  Ergo 
 there  is  no  room  for  works,  but  all  works  are  excluded  in  our  justification  in  the  sight  of  God. 
 
 Thus  it  ajipears  he  that  sells  all  to  have  Christ,  sells  or  parts  with  aU  his  own  works 
 and  inherent  righteousness  in  justification. 
 
 "And  bought  it." 
 
 It  is  not  a  proper  buying,  where  the  intrinsical  value  is  given,  or  some-  What  buy- 
 thing  one  man  gives  to  procure  another  thing,  for  the  sake  of  which  he  hath  dofu'dcuote 
 it  as  a  purchasing  or  procuring  condition  ;  but  it  is  called  a  buying,  because 
 a  man  in  buying  parts  with  something  he  hath,  to  receive  another  thing  which  he  hath 
 not ;  "  but  it  is  a  buying  witliout  money  and  without  price ;  that  is,  without  money  or 
 money's  worth  ;  and  what  can  that  be  less  or  more,  but  a  free  giving,  and  a  free  receiving : 
 for  any  other  buying  is  utterly  inconsistent  with  the  free  grace  of  God  in  the  gospel  ;  for 
 righteousness  is  called  a  free  gift ;  Christ  is  called  the  gift  of  God.  Faith  the  gift  of 
 God,  and  salvation  or  water  of  life  is  given  freely,  and  all  of  God's  free  and  absolute 
 promises  without  any  conditions  required  of  us,  to  procure  any  one  gospel  blessing.  Tlie 
 gift  of  God  cannot  be  purchased  with  our  money,  or  by  any  thing  we  have  to  give  for  it : 
 doth  God  sell  his  Son  and  liimself  to  sinners  '?  pray  wliat  doth  he  receive  at  our  hands : 
 "  If  thou  be  righteous,  what  givest  thou  to  him,  and  what  recei\eth  he  at  thy  hands,"  Job 
 XXXV.  7.  Before  grace,  or  before  God  gives  us  this  pearl,  what  have  we  to  give  luito 
 God,  but  a  bundle  of  imrighteousness  ?  Doth  our  filthy  rags  purchase  Christ  and  his 
 rigliteousness  ?  Or  doth  he  receive  those  rags  ofus  ?  No,  no,  wc  must  cast  them  away,  and 
 all  other  idols  as  abominable  things.     For. 
 
 1.  He  that  God  gives  Christ  unto,  is  righteous  by  an  imputed  righteous     Christ  is  a 
 ness  ;  Christ's  righteousness  is  freely  given  to  him,  imputed,  or  counted  to     ''"^S'"- 
 be  his,  as  an  act  of  mere  sovereign  grace. 
 
 2.  God  when  he  gives  Christ  to  a  sinner,  gives  him  his  Spirit  also,  as  his  own  free  gift ; 
 and  with  the  Holy  Spirit  he  gives  faith  the  fruit  of  the  Spirit,  and  so  the  sinner  comes  to 
 be  renewed,  and  is  inherently  sanctified,  aud  by  virtue  of  these  free  gifts  wc  come  to 
 
£6l  TI.'K    PAKAELK   0?    TUE   I'l  ARL   OF   GRKAT   MICE.  [lCiOK    I. 
 
 have  a  righteous  principle  planted  in  us,  ami  are  made  righteous  as  an  act  of  God's  free 
 grace,  inherently  righteous. 
 
 3.  Also  every  one  that  hath  received  this  giace,  or  this  free  gift,  is  a  righteous  person, 
 by  a  practical  righteousness  he  dotli  lighteousuess ;  the  one  is  a  righteousness  by  regenera- 
 tion, this  is  a  righteousness  by  conversation,  as  the  effects  of  the  former  ;  "  He  that  doth 
 lighteousness  is  righteous,"  1  John  in.  7 ;  that  is,  he  is  in  a  righteous  state  through  justi- 
 fication ;  and  hath  a  righeousness  planted  in  him  in  sanctification.  What  givest  thou  un- 
 to him  ?  The  meaning  is,  thou  givest  nothing  to  him ;  a  free  gift  is  the  bestowing  of 
 something  where  there  was  no  obligation  lay  upon  the  donor  ;  that  is,  a  free  gift  which  a 
 person  is  not  bound  to  bestow  by  any  rule  or  law  of  righteousness  upon  any  procuring  cor.- 
 ditiou  or  tenns  requked  of  the  receiver ;  but  it  is  only  given  freely,  as  an  absolute  act  of 
 special  love  and  favour ;  such  a  gift  is  Christ,  and  tlje  Spirit  of  Christ,  and  faith  to  receive 
 Christ. 
 
 Obj.     But  doth  not  faith,  repentance,  &c.,  purchase,  or  buy  the  pearl  ? 
 Ffiith    d  th         •*■■     ^''^^'^-     iio^^'  "^^^  faith,  etc.,  be  said  to  purchase  Christ,  when  it  and 
 !  ot  purchase     repentance  both  are  given  as  a  free  gift  of  God  ?     Alas,  we  receive  f(oth 
 (hrist.  these  graces  at  the  hand  of  God,  and  as  a  fruit  of  the  Spirit,  a  mun  receives 
 
 the  Spirit,  and  so  Christ  takes  hold  of  him  before  he  can  apprehend  Christ,  or  actually 
 J  eceive  him  ;  and  faith  is  not  of  ourselves,  tliough  it  is  the  sinner  that  believes,  as  it  was 
 Lazarus  that  lived,  and  the  life  he  had  was  his  life,  but  yet  it  was  a  life  in  a  supernatural 
 manner  given  to  him. 
 
 2.  God  bids  us  believe  ;  so  Christ  bid  Lazarus  come  forth  out  of  the  grave  ;  he  that 
 commands  us  to  believe,  hath  promised  to  give  that  gi-ace  to  his  elect,  by  which  they  shall 
 LeUeve,  and  Christ  takes  hold  of  him  ;  God  receives  nothing  of  our  hands,  but  all  is  given 
 unto  us  freely. 
 
 Obj.  But  faith  is  an  antecedent  condition,  and  it  signifies  no  more  than 
 Jfr.  riavcrs  an  act  of  ours,  which  though  it  be  neither  perfect  m  every  degree,  nor  in  the 
 e;rora"  pi'jss.  l^ast  meritorious  of  the  benefit  conferred,  nor  performed  ui  our  natural  strength, 
 yet  according  to  tbe  constitution  of  the  covenant  it  is  required  of  us  in  order 
 to  the  blessing  consequent  thereupon,  by  virtue  of  the  promise ;  and  consequently  the 
 mercies  granted  in  this  order,  are  and  must  be  suspended  by  the  donor,  or  thspose  of 
 them,  till  it  be  performed.     Such  a  condition  we  afiirra  faith  is. 
 
 1.  Answ.  The  antecedent  condition  according  to  these  men,  purcLaseth 
 ■\viiat  a  kind  *'^^  estate  Or  blessings  promised  ;  the  lawyers  reckon  it  is  the  purchase  money, 
 oi  condition  saith  Dr.  Chauncy,  the  consequent  condition  gets  it,  it  is  the  quit  rent ;  which 
 iiiithtobe.''^  if  it  be  not  paid,  the  Lord  can  enter  and  take  the  estate.  So  faith,  &c.,  they 
 will  have  to  be  the  antecedent  condition  money,  deposited  and  laid  down  be- 
 clndmonBor  ^"'"^  ^^^^  ^^^^^  anything  of  the  spirituid  estate.  And  they  say  it  signifies 
 ci  use  of  jus-  no  more  than  an  act  of  oui-s,  and  pray  whose  should  it  be  but  ours,  if  the  con- 
 uod^s's^lit."  dition  to  be  performed  by  us  ?  and  why  is  this  put  in,  it  signifies  no  more  ? 
 LTnless  the  meaning  is,  tbat  Christ  and  his  righteousness  should  be  shut  out, 
 i.ud  it  should  be  reckoned  under  the  nature  of  this  condition,  merely  as  our  own  act,  with- 
 out respect  to  Christ  the  author  of  it,  and  Christ  the  true  object  of  it.  They  tell  us  it  is 
 a  negative  qualification. Yet  say 
 
 It  is  not  perfect  in  every  degree.     AVhafs  the  meaning  of  that  ?     This  insinuates  as  if 
 it  were  perfect  in  some  degrees,  and  imperfect  in  other  degi-ees.     I  had 
 r.     auncy.     ^^jjQygjjj  jjq  gj-ace  was  perfect  in  degrees,  though  it  be  true  as  to  kind.  But  they 
 will  have  it  perfect  in  some  degrees,  and  imperfect  in  other  degrees  ;  pray,  in  what  de- 
 gree is  this  condition  perfect,  and  in  what  imperfect  ?     And  whether  that  be  not  an  im- 
 perfect covenant  that  hath  an  imperfect  condition  ? 
 
 It  is  not  the  least  meritorious  of  tht  benefits  conferred,  by  no  means,  (J.  e.,)  by  any 
 iLtrmsical  value  and  worth,  either  adequate  to,  or  excelling  the  benefits  received. 
 
 Answ.  No,  their  meaning  is,  what  they  have  (saith  one)  is  well  worth  their  money  ; 
 it  is  a  good  bargain  :  but  by  their  favour  (saith  he)  every  federal  condition  is  expacto 
 n.eritorious  ;  so  that  they  may  t'liallenge  their  bargain  upon  the  performance,  if  it  be  but 
 20  guineas,  to  purchase  an  i;100.  per  annum,  so  that  we  have  only  then-  word  for  it, 
 that  it  is  not  meritorious,  when  it  is  so  really  ;  the  nature  of  the  thing  speaks  it  so  to 
 be  to  the  understanding  of  all  men  of  sense.  No,  no,  do  not  think  to  wheedle  Christ  out 
 of  his  merits,  and  God  out  of  his  honour,  of  his  free  grace,  and  us  out  of  the  comfort  of  both. 
 
 They  say.  It  is  not  performed  in  our  natural  strength. 
 
 Answ.    No,  and  yet  a  condition  of  a  covenant  made  with  man  ;  a  most  unreasonable 
 
SF.r.M.  xxxm.]  th;;  paeablf,  of  thii  rr.Aiii:,  of  gufat  price.  205 
 
 thiiiff  to  require  a  condition  of  a  covenant,  of  one  that  we  know  liatli  _ 
 no  strength  to  perform  it.  If  a  rich  mnn  sliould  offer  an  estate  ofi£1000  '  "'"°'''^- 
 per  year,  to  a  poor  man,  that  he  knew  was  not  worth  a  gi'oat,  provided  ho  fotcl;e.l 
 twenty  pounds  of  iiis  own  money,  tliis  act  would  be  reckoned  a  ridiculing  tliis  poor 
 wretch.  God  did  not  require  that  small  condition  of  Adam,  but  that  he  was  actually 
 endowed  with  strength  to  perform  it.  They  will  say,  God  gives  them  ability  to  perform 
 it ;  so  he  did  Adam,  previous  to  the  covenant.  As  the  rich  man  may  tell  the  poor 
 sir,  I  will  give  you  the  .£20  to  pay  me  for  my  estate ;  he  will  say,  well  sir,  when  you  give 
 it  to  me,  I  will  bargain  with  you,  and  when  I  have  it,  tliough  you  gave  it  to  me,  1  shall 
 reckon  it  my  money,  as  much  as  if  I  had  raised  it  myself,  or  another  had  given  it  to  me  ; 
 and  if  we  bargam,  yet  it  is  a  bargaui,  and  whato\  er  I  have  of  you  is  debt,  and  I  can  sue 
 for  it  as  purchased  by  me,  saith  the  paor  man.  Now  see  how  well  qualified  this  condi- 
 tion is. 
 
 My  brethren,  believe  it,  God  makes  no  such  bai'gain  with  sinners  as  this ;  there  is  no 
 such  buying  of  this  pearl,  as  these  men  say. 
 
 They  say  according  to  the  constitution  of  the  covenant,  this  condition  is  required  of  us 
 in  order  to  the  blessing  consequent  thereupon,  by  virtue  of  the  promise. 
 
 This,  as  our  author  notes,  is  a  parados  indeed  ;  what  do  they  mean  by  the  constitu- 
 tion of  the  covenant  ?  is  it  not  according  to  other  covenants  by  the  constitution  of  their 
 new  scheme  ?  is  it  not  by  a  condition  on  the  creature's  part,  to  be  performed,  and  a  pro- 
 mise thereupon  annexed  ?  and  is  not  the  condition  (saith  the  Dr.)  performed  fcederale 
 rncritum  ?  or  do  this  and  live,  ordo  fcederalis,  and  the  blessings  consequent  ex  pacta  there- 
 fore a  debt ;  think  not  to  beat  us  out  of  our  senses,  that  the  blessings  of  a  covenant  are 
 only  conseqiientia  ordinis  vel  porsteritatis ;  as  one  man  follows  another  in  a  narrow  path,  • 
 or  ordine  vel  virtnte  pacli,  in  or  to  a  fosderal  right  and  challenge  of  the  benefits  as  a  due 
 debt. 
 
 2.  How  can  faith  be  a  condition  of  the  covenant  of  grace,  whereas  it  is  a  part  or  a 
 branch  of  the  said  covenant  ? 
 
 Have  not  they  the  pearl,  who  have  the  spirit  and  faith  given  to  them  ?  or  doth  not  God 
 give  men  faith?  but  contrariwise  it  is  their  own  act  (without  the  seed  thereof  being  first 
 infused  in  them)  and  so  Christ  is  purchased  with  their  money. 
 
 3.  AVhat  condition  can  he  that  is  dead  perform  ?  or  are  not  all  before  quickened  by  a 
 vital  principle  infused  into  them  spiritually  dead  ? 
 
 4.  Or  is  there  any  covenant  of  grace  made  with  sinners,  but  that  only  made  with  Christ, 
 and  in  him  for  all,  and  with  aU  the  elect  ?  And  hath  not  Christ  obliged  himself  to  God 
 the  Father,  to  answer  all  the  conditions  on  their  behalf  (i.  e.)  work  all  their  works  in  them 
 and  for  them,  as  an  act  of  free  grace  alone  ? 
 
 Obj.  But  our  new  scheme  men  we  say,  the  mercies  granted  in  our  sense  must  be  sus- 
 pended by  the  donor  or   disposer  of  them,  till  the  condition  (which  is  faith)  be  performed. 
 
 Answ.  You  bid  poor  sinners  come  and  buy,  and  you  say  not  with  the  prophet,  without 
 money  and  without  price  ;  but  they  must  have  a  parcel  of  money  first  to  do  it,  implying 
 still  that  sinners  must  bring  faith,  &c.,  repentance,  itc,  along  with  them,  or  there  is  no 
 Christ  for  them  ;  and  that  is  as  hard  to  bring  as  the  money  of  perfect  righteousness.  For 
 faith  is  wrought  in  the  soul  by  the  power  of  God,  nay,  according  to  his  exceeding  and  al- 
 mighty power,  and  in  the  same  manner  that  he  wrouglit  in  Christ,  when  he  raised  him 
 up  from  the  dead,  as  Paul  shows,  Eph.  i.  19.  Though  we  have  not  Christ  -^vithout  faith, 
 so  we  have  not  faith  without  Christ,  and  both  are  promised  and  given  freely ;  and  faith  it- 
 self is  not  a  purchasing  and  procuring  condition  of  the  blessings  promised,  but  one  d  the 
 blessings  of  the  covenant,  and  free  and  absolute  promises  of  God  ;  "  I  \rill  be  their  God, 
 and  they  shall  be  my  people. — I  will  take  away  the  heart  of  stone,  and  I  will  give  them 
 a  heart  of  flesh. — I  will  put  a  new  Spirit  in  them — I  will  put  my  Spirit  upon  them — I 
 will  put  my  law  iu  their  hearts,  and  write  it  in  their  inward  parts." 
 
 If  a  man  must  have  faith,  before  he  can  have  Christ,  and  buy  the  pearl  with  that  faith, 
 which  is  his  act ;  then  salvation  is  by  works,  and,  with  money,  and  not  jwithout  money 
 and  price  ;  and  that  which  is  worse,  if  faith  be  not  contained  in  the  free  promise,  as  a 
 part  of  the  covenant  between  the  Father  and  Son,  but  men  must  work  it  out  of  their  own 
 bowels,  or  get  it  as  their  own  money  to  buy ;  it  is  impossible  for  any  man  ever  to  purchase 
 tliis  pearl,  but  all  men  must  without  remedy  perish  for  evermore. 
 
 Quest.  But  doth  not  the  gospel  require  faith  as  a  condition  of  justification  and  eternal 
 life  ? 
 
206  THE    TAKABLF.    OF    Tlli:    TEAEL    OF    GREAT   PIlICE.  [eOOK   I. 
 
 pomfition  ■'■•    -^"S"'-    ^^^  ^^  a  Condition  of  connexion  by  way  of  order,  as  one  tiling 
 
 faith  is  of  dependetli  on  another  (as  our  author  observes)  in  logic,  if  a  creature  be  a  man, 
 nnd  eternal  ''^  is  a  rational  creature ;  or  if  God  be  the  first  cause,  he  is  the  Creator  of  all 
 lif**-  things.     And  in  this  sense  (saith  he)  creation  is  a  condition  of  salvation,  if  a 
 
 Dr.Chauncy.  nian  be  saved,  he  must  be  created  ;  so  if  a  man  believe,  he  shall  be  saved;  be- 
 lieving is  a  condition  of  connexion,  a  state  of  grace,  is  thus  a  condition  of  a 
 state  of  glory,  by  way  of  connexion  in  tlie  promise,  but  one  is  not  the  federal  condition 
 of  another,  but  both  come  in  as  the  gift  of  grace.  In  this  sense  the  covenant  contains  all 
 the  conditions  of  order  and  dependence  in  the  exhibition  and  performance  ;  the  hearing 
 the  word  is  the  condition  of  faith,  but  hearing  is  not  a  federal  condition  ;  so  the  giving  the 
 Spirit  is  the  condition  of  our  union  with  Christ  and  of  faith,  and  faith  the  condition  of  our 
 receiving  of  pardon,  and  living  a  holy  life — and  holiness  the  condition  of  seeuig  God,  and 
 of  having  eternal  life  ;  but  these  kinds  of  conditions  are  federal  entitling  conditions  to  the 
 promise,  but  are  contained  in  the  promise,  and  denote  the  connexion  and  dependence  of 
 one  promised  benefit  with  another. 
 
 2.  Though  faith  be  required  of  them  that  are  saved,  yea,  and  repentance,  regeneration, 
 holiness,  and  a  new  heart  also  ;  yet  these  blessings  are  all  promised  in  the  covenant,  as 
 part  thereof.  But  faith  itself  is  no  federal  condition,  but  only  serves  to  show  what  God  wiU 
 do  for,  and  work  in  such  that  he  as  tin  act  of  free  grace  will  save. 
 
 Ba-xterism  From  hence  we  may  see  how  wofully  blind  they  are,  who  assert  faith, 
 
 detected.  repentance,  and  sincere  obedience  are  not  only  federal  conditions  of  justifica- 
 
 tion, but  also  are  the  matter  or  material  cause  thereof.  And  this  is  to  buy  the  peai'l  indeed 
 with  our  own  money. 
 
 Thus  having  shown  what  is  meant  by  buying  the  pearl,  I  shall  run  in  some  few  things 
 parallel-wise  about  buying,  though  the  disparities  are  great,  as  hath  been  showed. 
 
 "  And  bought  it." 
 A     parallel         1.     He  that  buys  a  pearl,  must  know  where  it  is  to  be  had,  he  seeks  it 
 tUepeari^"      and  finds  it.     First,  So  a  poor  sinner  must  know  where  to  find  Christ,  and  he 
 seeks  him  and  finds  him,  which  finding  is  believing,  as  I  have  shown. 
 
 2.  They  that  would  buy  must  know  the  market-day,  and  repair  thither.  So  must  a  sin- 
 ner attend  on  the  word  and  ministry  of  the  Gospel,  that  would  have  Jesus  Christ. 
 
 3.  Buyers  commonly  ask  the  price  of  that  they  would  buy.  So  sinners  should  ask  the 
 price  or  terms  on  which  they  must  have  Christ,  and  that  is  freely  (without  money,  and  with- 
 out price)  or  not  at  all ;  they  must  come  without  money  to  this  market.  Good  news  for 
 the  poor. 
 
 4.  Some  come  to  market  only  to  cheapen,  ask  the  price  of,  way  of  buying,  and  that  is 
 all.  So  do  some  here  ;  they  thmk  it  is  time  enough  to  buy  hereafter,  and  resolve  to  keep 
 tlieir  sins  and  the  love  of  the  world  in  their  hearts  at  present. 
 
 5.  Some  that  come  to  buy  like  not  the  terms,  they  are  full  of  money,  and  scorn  to  re- 
 ceive all  freely  ;  no,  they  are  proud  and  haughty,  it  is  too  cheap  for  them.  So  some  sin- 
 ners will  have  no  pearl,  no  Christ,  unless  they  have  it  for  their  money,  or  on  the  conditions 
 of  faith,  repentance,  and  sincere  obedience. 
 
 0.  Some  come  to  buy  too  late,  the  market-day  is  over.  So  many  (like  the  foolish  vir- 
 gins,) come  too  late  to  buy.     See  that  parable. 
 
 7.  In  buying,  some  things  ai-e  parted  with,  though  it  be  not  of  any  great  value  in  res- 
 pect of  what  they  receive  thereupon.  So  such  who  would  have  Christ  the  Pearl  of  great  price, 
 must  do  as  Paul  did,  viz.,  part  with  all  that  is  gain  to  them,  or  what  they  have  set  their 
 hearts  upon,  or  is  their  own,  whether  sinful  pleasures,  riches,  or  honours,  inordinate  desires ; 
 yea,  and  all  their  shis  and  lusts  whatsoever  ;  and  also  (as  I  said)  with  all  their  old  hopes  of 
 heaven,  and  all  their  own  righteousness,  good  deeds,  or  good  works  in  point  of  trust  or  de- 
 pendence, or  in  respect  of  justification  in  God's  sight.  But  these  terms  the  young  man  in 
 the  Gospel  did  not  like  of,  therefore  refused  this  pearl,  and  many  now-a-days  are  like  unto 
 him. 
 
 8.  Some  refuse  to  buy  in  the  proper  season,  and  afterwards  cry  out  against  themselves 
 for  their  folly.  So  they  that  contemn  Jesus  Christ,  or  refuse  this  pearl,  out  of  love  to  sin, 
 or  love  to  religious  or  righteous  self,  will  bewail  their  folly  to  an  endless  eternity. 
 
 APPLICATION. 
 
 First,  Be  exhorted  to  buy  the  pearl. 
 
 1.  You  that  are  poor,  aud  have  no  money  sure  will  buy,  i.  e.,  you  will  have  Christ,  for 
 you  have  nothmg  to  trust  to,  or  depend  upon,  for  eternal  life,  if  you  buy  not,  none  will. 
 
SF.nM,   XXXK.]  THE   PASiBLE   OF   TEEASIT.E   HID   IN   A   FIELD.  207 
 
 SERMON    XXXIV. 
 
 THE    PARABLE     OF     TREASURE     HID     IN     A     FIELD. 
 
 "  Again  the  kingdom  of  heaven  is  like  unto  treasure  hid  in  a  field,  which,  when  a  man 
 hath  found  he  hidelh,  and  for  joy  thereof  goeth  and  sell-eth  all  he  hath,  and  buyelh 
 that  field." — Matt.  xiii.  44. 
 
 Ix  two  parables  in  tbis  chapter  our  Lord  comparetli  the  kingiloin  of  beaven  to 
 
 tbings  of  small  -worth  or  value,  viz.,  grain  of  nmstard-seed,  anil  to  leaven,  from     and  scoi'.?"of 
 
 the  nature  or  quality  of  those  tbiugs.     But  here  he  makes  use  of  tbis  and  that     ti"s  parable 
 
 of  the  pearl,  to  set  forth  the  kingdom  of  beaven,  by  that  which  is  excellent  in     "'"'"'■ 
 
 its  own  nature,  viz.,  by  treasure,  that  the  faithful  might  prefer  the  blessings  of  the  Gospel 
 
 and  divine  grace,  as  things  of  great  worth  ;  for  what  is  esteemed  by  manldnd  more  than 
 
 treasure  of  gi-eat  value  ? 
 
 2.  The  kingdom  of  beaven  may  be  compared  to  treasure  hid,  etc.,  to  show  that  Chris 
 and  divine  gi'ace,  or  spiritual  riches,  are  hid  from  the  carnal  eyes  of  the  men  of  tbis  world  ; 
 and  hence  it  tis  they  have  such  low  and  contemptible  thoughts  of  these  things,  they  being 
 of  a  spiritual  and  invisible  nature  ui  themselves,  are  not  discerned  but  by  him,  whose  un- 
 derstandmg  is  enlightened  by  the  Spirit  of  God.  "  ^V'hat  man  knoweth  the  things  of  a  man, 
 save  the  spirit  of  a  man  that  is  hi  him  ;  so  the  things  of  God  knoweth  no  man  but  the  Spu-it 
 of  God,"  1  Cor.  ii.  11. 
 
 3.  To  show  that  men  who  would  find  Jesus  Christ  and  all  spiritual  blessings  in  him, 
 must  search  with  great  care  and  pains  after  them. 
 
 4.  To  discover  that  be  who  finds  tbis  spiritual  treasure,  must  part  with  all  that  he 
 esteems  to  be  gain  xmto  him,  or  is  valued  by  him,  that  he  may  have,  and  possess  divine 
 riches  as  his  own. 
 
 "  The  kingdom  of  heaven,"  &c. 
 
 By  the  kingdom  of  heaven  here,  according  to  all  expositors  (I  have  meet  with)  is  meant 
 the  word  of  the  kingdom,  or  the  dispensation  of  the  Gospel,  together  with  the  gi-ace  and  favour 
 of  God ;  all  grace  being  dispensed  by  Christ  the  Mediator  of  the  new  covenant,  who  is  a 
 king,  (as  well  as  a  priest  and  prophet),  and  it  also  tends  to  the  erecting,  setting  up,  and 
 leading  men  into  Christ's  spiritual  kingdom  here,  and  unto  bis  eternal  kingdom  hereafter ; 
 and  from  hence  it  is  called  the  kmgdom  of  heaven. 
 
 "  Is  Idee  unto  treasure,"  &c. 
 
 Though  wicked  men  do  generally  love  riches,  or  earthly  treasure,  yet  they  are  ignorant 
 of  tbis,  they  do  not  account  any  thing  to  be  treasure,  but  such  tbings  only  which  maketh 
 men  earthly,  rich,  and  great  in  this  world.  But  by  this  parable  (and  that  of  the  pearl)  our 
 Saviour  shows  us  there  is  better  treasure  than  that  which  is  earthly  and  visible  to  the  car- 
 nal eyes,  which  tends  to  make  men  spiritually  rich,  and  eternally  happy. 
 
 There  is,  my  brethren,  a  real  and  inconceivable  worth  in  Jesus  Christ  and  the  spiritual 
 blessings  we  have  in  and  with  him  (as  you  have  heard  in  my  opening  the  parable  of  the  pearl 
 of  great  price,)  this  our  Lord  clearly  shows  by  calling  it  treasure,  that  so  all  might  with  the 
 greater  diligence  seek  it.  Christ  is  called  a  pearl,  nay,  a  pearl  of  great  price,  and  the  Word 
 is  compared  to  gold,  yea,  preferable  to  much  fine  gold.  Also  the  apostle  calls  the  knowledge 
 of  Christ,  and  the  great  mysteries  of  the  Gospel,  treasure.  "  We  have  this  treasure 
 in  earthen  vessels,"  2  Cor.  iv.  7.  The  grace  and  fulness  which  is  in  our  Saviour,  is  called 
 "  unsearchable  riches,"  Eph.  iii.  8. 
 
 "Hid  in  a  field." 
 
 The  mysteries  of  the  Gospel  are  called  hidden  mysteries ;  they  were  a  long  time  hid  in 
 God,  hid  in  bis  eternal  decree  and  purpose,  and  also  hid  under  the  shadows  and  sacrifices 
 of  the  law.  But  now  by  the  Gospel  are  revealed  to  bcUevers,  but  yet  this  treasui'e  in  the 
 dispensation  of  the  Gospel  is  bid  still  from  the  wise  and  learned  men  of  this  world-  "  I 
 thank  thee,  0  Father,  Lord  of  heaven  and  earth,  that  thou  hast  hid  these  things  from  tho 
 wise  and  prudent,  and  hast  revealed  them  unto  babes,"  Matt.  xi.  25. 
 
 None  can  find  Jesus  Christ,  know  him,  and  partake  of  the  riches  of  gi-ace,  but  such 
 that  God  opens  the  mysteries  of  the  gospel  unto  ;  the  gospel  and  ministration  of  it  is  a 
 large  field,  in  which  such  must  dig  deep  with  utmost  care  and  wisdom,  and  with  a  piercing 
 sight,  who  would  find  the  treasure  :  some  dig  in  this  field,  but  never  fiuid  the  treasure  ; 
 they  have  the  outward  mmistration  of  the  gospel,  the  cabinet,  but  find  not  the  jewel :  this 
 treasure  must  be  sought  "  as  silver,  and  searched  for  as  for  hid  treasure,"  Prov.  ii.  4 ;  n»y. 
 
208  TIIK    TARABLE    OF    TliEASURE   IIII)   IX    A   FIF.LD.  [coOK    T. 
 
 men  must  dig  as  miners  search  for  golden  ore.  This  field  is  veiy  broad,  vcrj'  long  and 
 mj'stericiis  ;  in  it  is  contained  or  hid  the  decree,  council,  and  purpose  of  God  from  ever- 
 lasting ;  in  this  field  lies  hid  the  covenant  of  grace,  and  the  mysteries  also  of  Christ's  in- 
 carnation, the  mysteries  of  God  manifested  in  the  flesh,  the  mysteries  of  the  oLedience, 
 death,  resurrection,  ascension,  and  intercession  of  Jesus  Christ ;  the  mysteries  of  election, 
 redemption,  reconciliation,  justification,  adoption,  and  the  mysteries  of  union,  and  com- 
 munion with  the  lather  and  the  Son,  and  of  eternal'  life:  and  all  that  would  find  these 
 treasures,  must  dig  deep  in  this  field,  and  ly  faith  and  praj'er,  if  they  v.'ould  find  it. 
 
 "  Which  when  a  man  hath  found,  he  hideth."' 
 ■Whathidin?         ^-  "^'"'^  shows  it  is  Eought  and  searched  for  by  such  that  find  it.  No  doubt 
 this  tvo.Tsure     finding  of  the  treasure  denotes  the  finding  of  Christ,  the  worth  and  precious- 
 <•'""  ".  jjpgg  pj>  Qij-jc^^  oj.  -what  he  is  in  himself,  and  what  he  is  made  to  every  one 
 
 that  finds  him,  or  that  believes  on  him.  Moreover,  he  that  finds  Jesus  Christ,  or  that  be- 
 lieves in  him,  he  hides  him  in  his  heart,  that  is,  he  receives  him  into  his  understanding, 
 will,  afJ'cctions,  and  memory  ;  he  that  hides  not  the  word  of  God,  the  promises  of  God, 
 and  Jesus  Christ  in  the  promises,  and  in  the  ordinances,  discovers  to  all,  that  l;e  has  not 
 yet  found  this  treasure. 
 
 2ndly,  Hiding  maj"  signify  two  Ihirgs:  (1.)  j\n  high  estimation  or  value  such  have  of 
 Jesus  Christ ;  a  man  dcth  net  hide  cr  lay  up  with  the  greatest  care,  such  things  that  are 
 of  small  value.  (2.)  His  care  to  heep  it,  lest  thieves  rob  him  of  it:  sin,  the  world,  the 
 f.esh,  the  devil,  and  impostors,  are  fpiritual  thieves,  and  therefore  the  godly  hide  their 
 treasure  :  JIary  laid  up  all  those  things  the  angel  told  her  in  her  heart ;  and  so  Pavidhid 
 the  word  of  God  ;  some  men  not  having  hid  the  true  Christ,  and  treasure  '  of  the 
 gospel  in  their  judgments,  wills,  and  afi'ectious,  have  lost  that  which  they  seemed  to  have, 
 by  strong  delusions,  which  are  sent  as  a  judgment  to  deceive  such,  v.ho  "  Ficceived  not 
 the  truth  in  the  love  of  it  that  they  might  be  saved,''  2  Thess.  ii.  11,  12. 
 
 "  He  hideth  it." 
 
 There  is  a  two-fold  bidmg  of  this  treasure. 
 
 1.  An  evil  hiding,  which  is  not  intended  here. 
 A  little  to  this. 
 j^j,  ^^,;,  I.  When  a  man  hath  received  light  and  knowledge  of  Christ  and  divine 
 
 hiding  of  truth,  Or  in  some  degree  it  is  revealed  to  him,  and  he  (through  the  power  of 
 
 iviue  tiut  .  g-,{gij's  temptations,  and  the  evil  of  his  own  heart)  strives  to  smother  it  in  his- 
 own  breast,  or  conceals  what  he  knows,  and  stifles  his  convictions,  and  that  knowledge  ho 
 hath  keeps  to  himself,  and  will  not  make  a  visible  profession  of  the  gospel ;  this  is  an  evil 
 biding :  now  the  cause  or  reason  why  some  do  thus,  I  shall  briefly  show. 
 
 1.  Because  truth  is  only  discovered  to  his  understanding,  they  may  be  much  enlighten- 
 ed, but  his  will  consents  not,  subjects  not  to  the  power  of  it,  nor  is  he  in  love  with  it,  his 
 afi'ections  being  not  changed,  but  he  prefers  some  other  things  above  it,  or  as  the  apostle 
 hints,  such  do  that  receive  the  truth  in  the  love  of  it. 
 
 2.  It  may  be  occasioned  through  shame  ;  he  is  athamed  of  Christ  and  of  his  word,  the 
 visible  profession  of  religion  esposeth  men  to  reproach  and  contempt  to  the  people  of  the 
 world,  and  it  must  be  the  mighty  power  and  efficacy  of  the  Spirit  put  forth  on  the  heart, 
 that  arms  a  man  to  despise  all  shame  and  reproach  he  may  m.eet  with  (for  the  sake  of 
 Christ)  by  means  of  his  making  a  visible  profession  of  the  gospel.  Now  this  man  not 
 being  under  such  a  divine  powei',  cannot  bear  the  cross,  nor  suffer  shame  for  Christ's  sake. 
 Nicodemus  for  some  time  was  under  the  power  of  this  great  evil,  he  being  a  master  in 
 Israel  was  ashamed  to  own  Christ  publicly,  and  therefore  came  unto  him  by  night,  John 
 iii.  1,  2.  Our  Lord  shows  us,  that  some  are  ashamed  of  him  before  men,  and  such  he 
 will  be  ashamed  to  own  and  confess  before  his  Father  in  the  great  day,  Matt.  viii.  38. 
 But  all  sincere  Christians  are  not  ashamed  of  Christ,  nor  of  the  cross,  and  gospel  of 
 Christ,  they  visibly  own  him,  and  do  not  in  this  sense  hide  the  sacred  treasure. 
 
 3.  It  may  be  through  idleness,  he  is  not  willing  to  be  at  further  pains,  nor  at  the  charge 
 of  selling  all  he  hath  to  buy  this  field,  or  iiubiicly  to  receive  Christ  and  own  him  before 
 men  ;  the  world  is  too  much  in  his  heart,  (as  it  was  in  the  heart  of  the  young  man  that 
 came  running  to  Christ)  or  perhaps  his  own  righteousness  is  too  much  valued  by  him,  he 
 cannot  part  with  it  in  pomt  of  trust,  that  he  may  wiu  Christ. 
 
 4.  Moreover,  fear  may  be  one  cause  of  the  sinful  hiding  this  treasure  ;  he  knows  not 
 what  the  losses  may  be  he  may  meet  withal,  or  what  he  may  sufl'er  for  Christ's  sake,  if 
 he  visibly  confesseth  him  before  men :  it  was  this  which  caused  the  stony-ground  hearers 
 to  fall  away,  and  deny  the  truth.     "  When  tribidation  and  persecution  rose  because  of 
 
SEKM    XXXIV.]  TUE    PARABLE    OF    TKKASURE    mU    IN    A    FIELD.  lOO 
 
 the  word,  they  were  offended,"  Matt.  xiii.  2.  Jlany  in  a  time  of  liberty  liave  owned 
 Christ,  who  have  hid  their  testimony  and  drawn  back  in  days  of  persecution. 
 
 5.  Au  evil  hiding  imports  a  non-improving  of  their  light  and  knowledge  ;  the  slothful 
 servant  is  said  to  hide  his  talent.  Matt.  xxv.  IS,  or  his  Lord's  money  in  the  earth,  or  in 
 worldly  cares,  and  the  deceitfulness  of  riches ;  he  improved  not  that  which  he  had  re- 
 ceived. 
 
 Secondly,  There  is  a  good  hiding  of  this  treasure,  which  may  denote.  h^d  *ti''  '* '° 
 
 1.  Such  endeavour  to  the  uttermost,  whatsoever  it  may  cost  them,  to  make     treasure, 
 
 it  their  own,  and  will  not  wickedly  conceal  nor  hide  what  Christ  hath  done  for  them. 
 "  Come  to  me  all  ye  that  fear  God,  and  I  will  declare  what  he  hath  done  for  my  soul," 
 Psal.  Ixvi.  li). 
 
 2.  They  make  use  of  all  means  to  secure  it  (as  I  hinted  before)  and  hence  they  lay  it 
 up  in  the  safest  place,  watching  day  and  night  their  deceitful  hearts,  that  no  corniption 
 within  may  let  in  Satan  or  any  enemy  to  deceive  them  of  this  treasure ;  they  keep  their 
 hearts  shut  against  all  temptations  and  inordinate  affections,  they  being  sensible  of  the 
 great  danger  they  are  in  through  sinful  pleasures,  riches  and  honours,  or  by  means  of 
 heresies,  errors,  or  by  evil  men,  and  evil  company  ;  they  will  not  prefer  any  thing  above 
 it,  nor  neglect  any  duty  God  directs  unto,  for  the  securing  of  it ;  but  as  they  have  re- 
 ceived it  into  every  faculty  of  their  souls,  and  lodged  it  in  the  secret  recesses  of  their 
 hearts,  so  they  are  daily  in  the  exercise  of  faith,  and  of  all  the  graces  of  the  Spirit ;  and 
 iu  prayer  crying  to  God  continually,  to  help  them  to  persevere,  and  keep  this  treasure 
 against  all  attempts  of  enemies  whatsoever. 
 
 Now  the  reason  why  this  treasure  is  and  must  be  hid,  is, 
 
 1.  Because  of  the  value  of  it ;  every  true  behever  knows  the  worth  of  this  treasure, 
 and  what  is  contained  iu  it ;  who  is  able  to  compute  the  value  of  the  God  of  truth,  and 
 Jesus  Christ  the  pearl  of  great  price,  and  all  his  riches.  These  things  show  what"  rich 
 treasure  this  is,  "  they  buy  the  truth,"  Prov.  xxiii.  23,  (Christ  is  the  truth  T'le  reasoiw 
 which  they  buy,)  and  sell  it  not,  knowing  nothing  is  to  be  compared  to  the  ethfthis  trea- 
 excellency  of  the  knowledge  of  the  Lord  Jesus  Christ.  ""'^' 
 
 2.  They  hide  it,  by  reason  of  the  power  and  virtue  they  find  it  hath  over  them  ;  their 
 wills  are  so  powerfully  inclined  and  influenced  by  the  efficacy  of  divine  truth,  that  they 
 count  it  their  all,  or  the  sura  of  their  happiness ;  and  from  hence  will  sooner  part  witli 
 their  natural  lives  than  part  with  this  treasure :  "  Whom  have  I  in  heaven  but  thee, 
 neither  is  there  any  on  earth  that  I  desire  besides  thee,"  Psal.  Ixxiii.  25.  Will  a  king  part 
 with  his  crown,  or  jewels  of  his  crown  ?  No,  why  this  treasure  is  the  believer's  crown  ; 
 now  as  outward  grandeur  and  glory  hath  mighty  power  and  influence  upon  a  carnal  heart, 
 so  true  spiritual  dignity,  riches,  and  glory,  have  upon  a  spiritual  heart';  and  as  the  causes 
 here  are  more  strong,  noble,  and  powerful  than  natural  causes,  so  the  effects  exceeded  in  tlieir 
 nature  also,  all  natural  or  moral  effects  ;  that  which  the  will  thus  powerfully  inclined  doth 
 receive  and  embrace,  that  the  affections  most  dearly  love  and  prize  ;  and  from  hence  it 
 is  this  treasure  is  hid  by  every  saint  of  God. 
 
 3.  They  hide  it  from  the  apprehension  they  have  of  the  deceitfulness  and  evil  of  their 
 hearts,  and  of  the  rage  and  malice  of  Satan,  who  they  know  will  if  he  can,  raise  up  all 
 the  powers  of  hell  and  earth  to  strip  them  of  this  treasure.  How  hath  Satan  prevailed 
 upon  many,  by  open  force  taking  the  gospel  in  its  outward  ailministration  from  them  ; 
 aud  by  policy  deceiving  others,  who  have  parted  with  this  treasure  for  that  which  is  not 
 preferable  to  a  brass  counter,  and  if  it  were  possible  by  his  hellish  delusions  would  even 
 deceive  the  very  elect. 
 
 4.  They  hide  it  in  their  hearts,  because  it  is  not  only  their  riches,  their  honour,  but 
 also  their  food,  they  hve  upon  it,  trade  with  it ;  Jesus  Christ  is  the  Bread  of  Life  :  "  They 
 that  find  me  find  life,  and  shall  obtain  favour  of  the  Lord,"  Prov.  viii.  35.  And  upon  him 
 they  Uve  ;  what  is  dearer  to  men  than  the  stay  and  staff  of  their  life  ? 
 
 5.  Moreover,  this  treasure  is  the  seed  of  which  our  Lord  sjieaketh  in  this  chapter ; 
 and  if  the  seed  be  not  hid  in  the  earth,  it  will  not  root ;  no  more  will  the  word  of  God, 
 uidess  it  be  bid  in  our  hearts.  It  is  also  hke  leaven  which  must  be  hid  in  the  meal.  So 
 that  from  hence  it  appears  there  is  a  necessity  of  hiding  of  this  treasure. 
 
 "  Aud  for  joy  thereof  goeth  and  selleth  all  that  he  hath,  and  buyeth  that  field." 
 _  A  man  that  finds  hidden  treasure  rejoiceth.     So  doth  every  believer  that  finds  this  spi- 
 ritual treasure  ;  the  Samaritans  when  they  found  the  field,  found  the  gospel,  and  Jesus 
 Christ  hid  therein,  they  rejoiced,    "  And  there  was  great  joy  in  that  city,"     Acts.  viii.  H. 
 Moreover,  when  the  eunuch  had  found  this  treasure,  "  He  went  on  his  #ay  rejoicing, ' 
 
210  THE   PARABLE   OF   TBEASUEE   HID    IN   A    FIELD.  [dOOK   I. 
 
 Acts.  viii.  39.  The  gospel  is  cause  of  joy  to  all  that  find  the  rich  treasure  that  is  hid 
 therein,  for  they  are  enriched  thereby,  ami  made  for  ever,  and  shall  not  be  poor  nor  want 
 
 any  good  thing  -while  they  live  on  earth,  nor  to  all  eternity. 
 meant  b  "  ^^"^  So'^tli  and  selleth  all  that  he  hath." 
 
 Belling  an.  He  parts  with  all  things,  which  before  he  counted  gam  unto  him,  whether 
 
 it  was  a  name  among  men,  or  the  honours  of  the  world,  or  unlawful  or  sinful  desires,  car- 
 nal aft'ections,  evil  lusts,  and  sensual  pleasures,  self-interest,  or  self-righteousness  ;  he  no 
 more  trusteth  in  that,  but  esteems  it  as  dung-,  that  he  may  win  Christ,  "  And  be  found 
 in  the  righteousness  of  God,  which  is  by  faith,"  I'hd.  iii.  b,  'J.  This  no  doubt  is  meant  by 
 selling  all  he  had. 
 
 "  And  buy.eth  that  field." 
 
 That  is,  he  maketh  the  doctrine  of  the  gospel  his  own,  the  ordinances  and  promises  of 
 Christ  his  own,  tlie  ministry  of  the  word  and  sacraments  his  own  ;  this  is  the  field  where 
 this  treasure  is  hid,  he  buys  wine  and  milk,  but  it  is  "  without  money  and  without  price," 
 Isa.  Iv.  1,  2.  (i.  e.,)  he  obtains  the  true  knowledge  of  God  and  Jesus  Christ,  or  receives 
 the  doctrine  of  free  justification,  adoption,  and  pardon  of  sin,  he  accepteth  of  Christ  as  he 
 is  freely  ofl'ered  ;  it  is  the  doctrine  and  dispensation  of  the  gospel,  which  he  purchaseth  on 
 those  terms  which  some  like  not  of;  he  denies  himself  (being  overpowered  by  divine  grace) 
 and  takes  up  his  cross,  and  followeth  the  Lord  Jesus  Christ. 
 
 I  shall  say  no  more  here  of  buying,  it  being  spoken  to,  in  my  opening  the  parable  of  the 
 pearl  of  great  price. 
 
 Doct.  Jesus  Christ,  and  the  blessings  in  him,  are  like  to  rich  treasure,  which  is  hid  in 
 the  ministry  of  the  gospel,  which  when  a  poor  sinner  finds,  he  hides,  and  with  joy  he  parts 
 with  all  he  hath,  that  he  may  possess  him,  and  have  interest  in  all  those  blessings  and  be- 
 nefits that  come  by  him,  or  that  are  found  in  him. 
 
 In  speaking  to  this  general  proposition,  I  shall  shew, 
 
 1.  Why  Christ  (and  the  blessing  of  the  gospel,  which  we  have  in  and  by  him)  is  called 
 treasure. 
 
 2.  Show  you  the  nature  of  this  treasure. 
 
 3.  Show  why  it  is  called  hidden  treasure,  or  treasure  hid  in  a  field. 
 
 4.  Show  from  whence  it  is  that  such  that  find  this  treasure  rejoice  and  sell  all  for  it. 
 
 I.  Rich  treasure  is  counted  a  most  excellent  thing,  and  therefore  it  is 
 Why  Christ  ^^^^li  desired  ;  the  hearts  of  mankind  naturally  run  after  riches  and  earthly 
 andtheRos-  treasure;  Christ  and  the  blessings  of  the  gospel  may  upon  this  account  be  com- 
 sf' compared  P^red  to  treasure.  What  is  equal  in  worth  and  value  to  the  Lord  Jesus 
 to  treasure.  Christ  ?  He  is  called  a  precious  stone ;  there  are  some  precious  stones  of  a 
 very  great  worth  ;  hut  0  who  can  compute  the  intrinsical  worth  and  value  of  Jesus  Christ, 
 the  eternal  Son  of  God ;  he  is  also  called  a  pearl,  not  au  ordinary  pearl,  but  a  pearl  of 
 great  price  ;  he  that  finds  tliis  treasure,  hath  all ;  all  things  are  his,  God  is  his  portion,  his 
 inheritance,  and  his  exceeding  gi-eat  reward  ;  pardon  is  his,  peace  is  his,  and  eternal  life 
 is  his  ;  and  from  hence  all  that  know  the  excellency,  worth,  and  preciousness  of  Christ, 
 desire  him  above  all  things.  "  Whom  have  I  in  heaven  but  thee,"  Psal.  Ixxiii.  25.  "  Nei- 
 ther is  there  any  on  the  earth  1  desire  besides  thee,"  Phil.  ui.  S,  9.  Paul  counted  all 
 things  but  dung  in  comparison  of  Jesus  Christ. 
 
 !>Iuch  treasure  enricheth  him  that  finds  it,  it  maketh  him  rich,  great,  and  honourable  ui 
 this  world.  So  this  spiritual  treasure  makes  all  that  find  it  very  rich ;  mankind  naturally 
 are  poor,  and  miserable,  though  they  may  be  rich  in  gold  and  silver,  or  have  store  of 
 worldly  riches,  yet  they  are  in  a  spiritual  sense  very  pooi-,  have  nothing  to  eat  but  husks, 
 and  are  clothed  with  rags  ;  their  bodies  may  be  clothed  in  cloth  of  gold,  whilst  their  souls 
 are  naked,  or  clothed  in  filthy  rags.  "  I  counsel  thee  to  buy  of  me  gold  tried  in  the  fire, 
 that  thou  raayest  be  rich,"  Piev.  iii.  18.  Gold  is  counted  the  best  of  earthly  treasure  ; 
 Christ  and  his  benefits  enrich  the  souls  of  believers ;  this  is  heavenly  gold,  and  it  makes 
 all  that  find  it  truly  and  eternally  rich,  and  also  great  and  most  excellent  persons  in  all 
 the  eai'th  ;  they  are  raised  to  the  highest  honour,  they  are  born  of  God,  born  from  above, 
 and  walk  with  God  ;  God  honoureth  all  such  that  fear  him,  and  who  are  enriched  with 
 this  treasure.  "  Jabez  was  more  honourable  than  his  brethren,"  &c.  1  Chron.  iv.  9.  Be- 
 cause he  was  enriched  with  grace,  or  called  upon  the  God  of  Israel  to  be  blessed  indeed. 
 He  that  findeth  wisdom,  findeth  "  Life,  righteousness,  and  honour,"  Prov.  xxi.  21, 
 
 HI.  !Much  earthly  treasure  makes  men  hated  and  envied  by  many  persons,  and  are  in 
 danger  to  be  robbed  by  thieves.  So  a  behever  is  hated  and  envied  by  the  devil  and  wick- 
 ed men,  because  they  are  possessed  with  spiritual  treasure,  and  are  made  like  unto  God  in 
 
SEBM.   XXXIV.]  THE  PARABLE   OF  TREASUKE  HID  IN   A  FIELD.  211 
 
 holiness,  all  tliat  are  most  like  to  God  and  Jesus  Christ  are  hated  by  Satan  and  by  the 
 children  of  the  wicked  one ;  Satan  also  strives  like  an  old  and  cunning  tliief  to  rob  them 
 of  their  treasure.  Poor  men  do  not  fear  thieves,  they  have  no  such  occasion  as  the  rich 
 have.  So  the  gi'and  design  of  Satan  by  all  his  wiles,  is  to  deceive  and  undo  the  saints  of 
 God  ;  what  devices  hath  the  devil  to  rob  us  in  these  evil  days,  of  the  truths  of  God,  of  the 
 doctrine  of  the  gospel,  and  ordinances  thereof,  nay,  of  the  true  Christ  himself  ;  and  thus 
 this  rich  treasure  exposeth  the  saints  to  many  trials  and  dangers  in  this  world,  through  tho 
 malice  of  the  devil  and  wicked  men. 
 
 IV.  Such  who  have  much  riches,  or  store  of  earthly  treasure,  live  high ;  they  feed  or 
 fare  not  as  the  poor  do  ;  also  they  are  more  richly  clothed  and  adorned,  and  delivered 
 from  tlie  care  and  fears  which  the  poor  arc  perplexed  with  continually.  So  believers  who 
 are  enriched  with  this  sacred  treasure,  live  glorious  lives  ;  they  dwell  high,  they  eat  the 
 hidden  manna,  or  feed  upon  the  bread  of  life,  and  are  clothed  in  gold  of  Ophir, 
 
 or  in  the  rich  robe  of  Christ's  righteousness,  and  have  a  ring  on  their  hand,  able  of  tiie 
 Moreover,  they  can  trust  God,  rely  upon  God,  and  on  his  promises  ;_  because  Prodigal  son. 
 they  are  rich  in  faith,  and  are  delivered  from  slavish  fear  wliich  possesseth  the  hearts  of 
 the  poor  ;  and  indeed  such  Christians  who  are  filled  with  doubts  and  fears,  discover  tliey 
 have  but  a  small  measure  of  this  spiritual  treasure,  or  are  not  rich  or  strong  in  faith  as 
 others  are. 
 
 V.  A  man  that  hath  much  earthly  treasure  can  do  more  good  to  his  neighbours  than 
 multitudes  of  others  are  able  to  do.  So  believers  who  have  this  heavenly  treasure,  who 
 are  rich  in  ftiith,  rich  in  promises,  and  ricli  in  experience,  can  do  more  good  tlian  any  others; 
 they  can  give  better  counsel,  and  administer  more  and  better  comfort  to  poor  disconsolate  per- 
 sons. "  The  lips  of  the  righteous  feed  many,"  Prov.  x.2l,  they  can  do  more  for  others  by  their 
 prayers.  "Theprayersof  a  righteous  man  avail  much  with  God,"  Jam.  v.  IG.  And  if  these 
 men  and  women  have  the  riches  of  this  world,  how  much  good  do  they  do  with  it  above  others, 
 how  many  poor  saints  and  poor  ministers  do  thej'  feed  and  support  under  their  necessities  ; 
 while  others  who  have  none  or  but  a  small  portion  of  this  soul-enriching  treasure,  live  to 
 themselves,  and  do  but  little  or  no  good  so  long  as  tiiey  live  in  the  world.  It  is  wonder- 
 ful indeed  to  think  what  abundance  of  good,  some  men  in  this  city  to  my  knowledge  have 
 done,  who  are  not  only  enriched  with  this  treasure,  but  also  with  earthly  riches  ;  may  be 
 one  man  or  two  have  done  more  than  forty  who  pretend  to  rehgion  and  godliness  as  well 
 as  they,  and  perhaps  as  rich  in  the  world  as  they  are  also. 
 
 VI.  He  that  hatli  much  earthly  treasure,  values  himself  accordi,.gly,  and  rich  and  ho- 
 nourable are  his  companions,  noble  persons  are  his  comforts,  and  with  them  he  communes 
 every  day.  So  he  that  hath  much  of  this  spiritual  treasure,  values  himself  Psai.  xtI.  5. 
 upon  the  best  and  worthiest  grounds  in  tlie  world.  (1).  In  rc.-pect  to 
 his  relation  to  God,  he  is  a  child  of  God.  (2).  He  hath  God  for  his  portion. 
 (.->).  He  is  allowed  communion  with  God,  he  dwells  with  God,  and  God 
 with  him,  he  walks  with  God,  and  God  with  him  ;  he  sups  with  God  and  Christ, 
 and  they  witli  him.  (4).  Because  he  knows  he  can  never  be  poor,  or  be  undone, 
 he  is  assured  he  shall  never  want  any  good  thing.  A  godly  man  values  not  liimself 
 from  what  he  knows  more  than  others  ;  for  lie  thinks  he  knows  nothing  as  he  n. 
 ought,  nor  from  what  he  hath  done  for  God,  but  from  a  better  gi'ound.  Moreover,  the 
 gotliy  or  such  who  fear  God  are  his  companions  ;  "  he  hates  to  walk  in  the  way  of  the 
 wicked,  or  to  have  fellowship  with  the  vile  and  base-born  of  this  world,"  Psal.  i.  1.  "I 
 am  a  companion  of  all  them  that  fear  thee,  and  of  them  that  keep  thy  precepts,"  Psal. 
 cxix  03. 
 
 VII.  They  that  have  much  earthly  treasure  are  delivered  from  that  contempt,  wliich 
 others  are  exposed  unto  ;  beggars  are  counted  the  oflscouring  of  the  world.  So  he  who 
 finds  this  treasure  is  freed  from  that  contempt  which  the  \\  ord  of  God  casteth  upon  all 
 wicked  men.  They  are  a  poor,  sordid,  and  base  sort  of  people,  hence  called  -  The  parable 
 tares,  vile  and  abominable  ones;  when  the  righteous,  who  have  this  treasure,  aua tares.' 
 are  compared  to  gold,  and  called  God's  jewels;  and  indeed  these  are  tlie  rich 
 
 that  have  many  friends,  God,  Christ,  the  Holy  Ghost,  and  all  the  holy  angels  of  heaven, 
 and  all  the  saints  upon  earth  are  their  friends,  and  show  tliemselvesat  all  funcs  so  to  be  to 
 them  ;  what  an  honour  is  it  to  have  such  friends!  and  to  be  attended  upon,  and  ministered 
 to  by  the  holy  angels  of  God  1 
 
 VIII.  Hid  treasure  is  not  found  without  much  pains  and  diligent  searchuig,  no  more 
 is  this  spiritua^  treasure  ;  Solomon  shows  us  how  wisilom,  that  is,  Jesus  Christ,  and  sjtiri- 
 tual  riches,  must  be  sought.  "  So  that  thou  incline  thine  ear  unto  wisdom,  and  apply  thine 
 heart  to  understanding ;  yea,  if  thou  criest  after  knowledge,  and  liftest  up  thy  voice  for  un- 
 
 2  Cor. 
 
 vi    18. 
 
 I'sal. 
 
 Ixxiii. 
 
 2G. 
 
 I  Jolin  i  2.  3. 
 
 2  Cor. 
 
 vi.   16. 
 
 Rev.  i 
 
 ii.  20. 
 
 Psal. 
 
 xxxiv. 
 
 9.  10. 
 
 I'sal. 
 
 IxxxiF. 
 
212  THE   PAIiABLE    OF    TREASUKE    HID    IN    A    FIIXD.  [cOOK    I. 
 
 derstanding  ;  if  tbou  seekest  lier  as  silver,  and  seaichest  for  lier  as  for  hid  treasures ;  then 
 shall  thou  understand  the  fear  of  the  Lord,  and  find  the  knowledge  of  God,"  Prov.  ii.  1,  5. 
 Merchants  that  seek  hid  treasure,  run  through  a  thousand  dangers,  and  stick  not  at  any 
 difficulty.  Miners  dig  through  rocks  and  under  rivers  to  find  the  golden  ore,  or  to  follow 
 the  vein  of  silver,  so  nothing  is  too  bard  to  such  who  seek  and  search  after  this  hid  treasure ; 
 they  dig  in  the  depths  of  God's  eternal  councils  and  purposes  from  everlasting,  and  dig  into 
 the  covenant  of  grace,  and  into  the  mysteries  of  God  manifested  in  the  flesh,  and  dig  into 
 the  mysteries  of  the  gospel,  word,  and  ordinances,  and  never  give  over  until  they  have 
 found  this  treasure. 
 
 Where  a  IX.     He  that  hath  much  earthly  treasure,  commonly  sets  his  heart  upon  it, 
 
 ^refs'to'  ^^^  '^^  ^^  ^'^  chiefest  delight,  so  he  that  hath  found  this  treasure,  sets  his  heart 
 heart  i».  upon  it ;  God  and  Clirist  is  his  chiefest  delight.    "  Where   your  treasm-e  is, 
 
 there  will  your  heart  be  also,"  !Matt.  vi.  21.  They  that  are  earthly  think  of  the  earth,  speak 
 of  the  earth,  they  mind  earthly  things,  their  hearts  are  on  the  world,  when  they  approach 
 near  to  God  with  their  mouths,  and  seem  to  honour  him  with  their  lips,  because  earthly 
 riches  are  their  chiefest  treasury  ;  but  they  that  are  spiritually  rich,  whose  treasure  is  iu 
 heaven,  set  their  afi'ections  on  those  things  which  are  above,  Ool.  iii.  1,  2.  That  which  is 
 a  man's  choicest  treasure,  hath  his  heart,  love,  and  delight ;  "  Why  doth  thine  heart  carry 
 thee  away,"  Job.  sv.  12.  Why  doth  thy  affection  master  thy  judgment,  or  why  are  thy 
 passions  too  bard  for  thy  reason  ?  the  ill  treasure  of  the  heart  hath  power  over,  and  is  too 
 hard  for  the  whole  man. 
 
 X.  Such  who  find  great  treasure,  rejoice  ;  so  he  that  finds  Clirist,  or  this  spiritual  trea- 
 sure, rejoieeth  ;  he  selleth  for  joy  all  he  hath  to  buy  that  field  ;  abeUever  has  cause  of  joy, 
 he  is  happy  for  ever,  let  what  will  come,  he  rejoieeth  in  bis  portion,  his  treasure  is  safe. 
 
 XI.  Such  who  find  great  treasure,  can  pay  all  their  debts,  so  they  that  find  this  trea- 
 sure, can  plead  a  discharge  from  the  guilt  of  all  their  sins  in  Jesus  Christ ;  they  see  how 
 all  their  debts  are  paid.  Tliis  treasure ( that  is,  Jesus  Christ)  satisfied  the  justice  of  God; 
 though  the  bare  finding  of  Christ,  or  believing  in  him,  doth  not  pay  our  debts  ;  yet  none 
 have  their  sins  so  actually  paid  as  they  can  plead  their  discbarge,  but  they  that  receive 
 Christ,  or  apply  the  atonement ;  no  man  comes  out  of  debt,  nor  does  he  know  how  until  he 
 finds  this  treasm'e. 
 
 "  Tlie  Idngdom  of  heaven  is  like  to  treasure  hid  in  a  field,"  &c. 
 1  shall  now  prjceed  to  show  you  the  nature  of  this  treasure. 
 
 1.  It  is  heavenly,  not  earthly  treasure,  as  far  as  heaven  excels  the  earth,  so  far  hea- 
 venly treasure,  excels  all  the  riclies,  wealth  and  treasure  of  this  world,  earthly  riches  is 
 but  like  dung  to  this,  that  is  of  no  value  ;  this  is  called  better  substance,  better  in  quality, 
 and  more  in  quantity.  Worldly  treasm-e  enriches  the  outward  man  only,  but  this  enriches 
 the  soul ;  the  souls  of  the  wicked  are  poor  and  miserable,  because  their  riches  suit  not  the 
 state  of  their  souls,  it  cannot  answer  nor  supply  soul- wants,  nor  raise  theu-  souls  to  honour  ; 
 it  will  not  buy  soul-food  nor  soul  raiment;  no,  such  as  is  the  nature  of  the  soul,  such  must 
 be  the  treasure  tliat  enriches  it,  and  the  food  that  feeds,  and  the  raiment  that  clothes  it, 
 that  is,  it  must  be  of  a  heavenly,  a  spiritual  and  immortal  natux'e  and  quahty. 
 
 2.  It  being  heavenly  and  si)iritual  treasure,  it  followeth  that  it  must  be  incorruptible 
 treasure  ;  gold,  silver,  and  all  the  best  thmgs  of  this  world  are  corruptible  moth  ;  and  rust 
 corrupteth  it,  "  Lay  up  for  yourselves  treasures  in  heaven,  where  neither  moth  nor  rust 
 doth  corrupt,"  Matt.  vi.  20.  "  Your  riches  are  corrupted,  and  your  garments  are  moth- 
 eaten,  your  gold  and  silver  is  cankered  ;  and  the  rust  of  them  shall  be  a  v.'itness  against 
 you,"  Jam.  v.  2,  3.  But  this  treasure,  being  incorruptible,  is  of  a  blessed  nature,  it  can- 
 not change  nor  alter,  but  always  abides  the  same. 
 
 3.  It  is  soul-satisfying  treasure  ;  the  treasures  of  this  world  can  never  satisfy  the  im- 
 murlal  soul  of  man ;  that  is  still  restless,  unsatisfied,  and  craving,  "  He  that  desireth  silver 
 shall  not  be  satisfied  with  silver,"  Eccl.  v.  10.  i\Ian  naturally  labours  for  tliat  which 
 satisfieth  not,  Isa.  Iv.  2  ;  that  only  which  is  man's  chiefest  good,  tends  to  satisfy  him,  and 
 that  is  the  blessed  God.  And  it  is  from  hence  that  this  treasure  is  of  a  satisfying  nature, 
 for  he  that  finds  it  comes  to  enjoy  God  for  his  portion,  he  Iiath  God's  love  and  favour  iu 
 Jesus  Christ,  "  They  shall  be  abundantly  satisfied  with  the  fat  things  of  thy  house,"  Psal. 
 xxxvi.  8.  Hence  such  who  find  Christ,  that  blessed  gift  of  God,  the  living  bread,  and 
 water  of  life,  thirst  no  more,  but  abide  satistied,  Jolni  iv.  14. 
 
 4.  It  is  durable  and  everlasting  treasure,  not  uncertain  riches,  which  are  compared  to 
 vapour,  "  Wilt  thou  set  thy  heart  upon  that  which  is  not  ?''  Prov.  xxiii.  &.  Wilt  thou  catch 
 at  a  shadow  or  a  vapour  ?    il'  you  see  a  man  do  thus,  would  yon  not  think  him  out  of  his 
 
SERM   XXXIV.]  THE   PAR.VBLE   OF   TREASURE   HID   IN   X   FIELD.  213 
 
 wits?  chiklren  have  more  wisdom,  than  to  go  about  to  take  hold  of  a  shadow;  but  such 
 fools  are  the  men  of  the  world,  they  strive  to  hold  fast  a  shadow,  no  man  can  carry  any 
 of  liis  earthly  treasure  out  of  the  world  with  him  ;  this  treasure  being  everlasting  ;ind  du- 
 rable treasure,  a  believer  carries  it  with  him  to  heaven,  or  rather  goes  thither  to  j'ossess 
 and  enjoy  it,  "  Riches  and  honour  are  with  me,  yea  durable  riches  and  righteousness  ;  my 
 fruit  is  better  than  gold,  yea,  than  much  fine  gold,  and  my  revenue  than  choice  sliver," 
 Prov.  viii.  18,  19.  This  treasure  is  better  in  many  respects,  and  one  is,  because  it  is  du- 
 rable ;  they  are  not  uncertain  riches.  "  Charge  them  that  are  rich,  that  they  trust  not  in 
 uncertain  riches,"  &c.,  1  Tim.  vi.  17.  A  man  may  be  rich  to-day,  and  poor  to-mor- 
 row ;  nothing  is  more  uncertain  than  earthly  riches,  but  should  a  man  keep  them  as  long 
 as  he  lives,  yet  riches  avail  not  in  the  day  of  wrath  ;  they  cannot  help  nor  relieve  a  man 
 on  a  death-bed,  nor  when  God  poui-s  out  his  wrath  upon  him.  But  this  treasure  will 
 stand  him  instead  in  the  greatest  time  of  need,  as  well  as  it  is  eternal  treasure. 
 
 Secondly,  I  shall  show  you  how  it  is  hid,  and  why  it  is  called  hid  treasure,  or  treasure 
 bid  in  a  field. 
 
 I  have  showed  that  by  this  treasure  is  meant  Jesus  Christ,  with  the  saving  knowledge 
 and  benefits  of  Jesus  Christ ;  now  Christ  is  like  hidden  treasure, 
 
 I.  Because  he  was  long  hid  in  God,  or  covered,  and  out  ofthe  sight  of  why  the 
 men ;  tliat  which  is  kept  secret  or  not  discovered,  niaj'  be  saiil  to  be  hid.  "  To  eo^^'^i° 
 make  all  men  see  what  is  the  fellowship  of  the  mystery,  which  from  the  be-     hid,  or  caU- 
 
 ^     ,  ,  ,  ,      ,    ,  ,  .  ,  .  '^  ^-1     ,  ,,    TV  ,     •••    n    T  •  ^d  "*ti  trea- 
 
 guinnmg  of  tlie  world  hath  been  hid  m  God,     Lph.  ui.  9.  It  was  in  some  re-     sure, 
 spects  hid  from  all,  but  more  especially  from  the  Gentiles,  they  knew  nothing 
 of  it,  it  was  hid  from  them.  "  Even  the  mystery  which  hath  been  hid  from  ages  and  gene- 
 rations," &c.,  Col.  i.  26.     That  is  salvation  by  Jesus  Christ. 
 
 II.  It  was  hid  from  the  Jews,  who  believed  not  under  the  law,  hid  under  dark  shadows 
 and  beggarly  elements,  so  that  they  could  not  find  this  treasure ;  they  could  not  see  Christ 
 in  those  sacrifices  and  shadowy  ordinances ;  they  were  as  a  cloud,  in  which  the  sun  of 
 righteousness  was  hid,  and  so  he  is  hid  from  them  to  this  day,  though  it  may  seem  strange, 
 tliat  they  could  not  see  through  the  sacrifices  of  poor  animals,  to  the  antit3rpe  of  them  ; 
 Could  they  once  suppose  that  the  blood  of  bulls  and  goats  could  satisfy  for  the  sins  of  man- 
 kiiul,  or  their  blood  could  purge  the  conscience  from  sin  ? 
 
 III.  Christ  and  his  benefits  are  hid  in  the  dispensation  of  the  gospel,  so  that  very  few 
 can  find  this  rich  treasure,  they  have  the  field,  i.  e.,  word  and  administration  of  the  gospel ; 
 but  carnal  men  see  not  the  mysteries  of  the  gospel,  it  is  hid  treasure  to  them,  what,  be  jus- 
 tified by  the  obedience  and  righteousness  of  a  poor  man,  hanged  upon  a  tree,  this  was  ac- 
 counted to  the  learned  Greeks  foolishness,  it  was  hid  from  them.  ''  We  preach  Christ 
 crucified,  unto  the  Jews  a  stumbling-block,  and  unto  the  Greeks  foolishness,"  &c.,  I  Cor.  i. 
 23  ;  that  is,  such  effect  our  preaching  of  a  crucified  Christ  hath  both  upon  the  one  and  upon 
 the  other,  it  lies  above  their  human  reason,  that  that  way  men  should  be  justified  and  saved 
 for  ever. 
 
 IV.  This  treasure  was  hid,  (and  is  still)  dark,  parabolical,  symbolical,  or  tropical  ex- 
 pressions uttered  by  our  blessed  Lord,  many  had  the  field,  I  mean  the  parables  and  simi- 
 litudes, they  were  spoken  to  multitudes,  but  the  treasure  hid  in  them  few  saw  ;  and  it  is 
 sad  indeed  to  see  how  some  men  mistake  the  design  of  our  Saviour  in  many  of  his  para- 
 bles ;  it  is  evident  the  treasure  is  still  hid  from  most  in  our  days.  I  have  often  cried  to 
 God,  to  help  me,  that  I  might  understand  them,  and  open  them  by  the  help  of  his  own 
 Spirit.     But  ah,  how  little  do  I  know  ! 
 
 V.  This  treasure  is  hid  by  the  Lord  from  multitudes,  as  an  act  of  his  sovereign  will 
 and  pleasure.  "  To  you  it  is  given  to  know  the  mysteries  of  the  kingdom  of  heaven ;  but 
 to  them  it  is  not  given."  God  acts  according  to  his  own  sovereign  pleasure.  "  Shall  I  not 
 do  what  I  will  with  my  own,"  Matt.  xx.  1 5.  Is  God  obliged  to  send  the  gospel  unto  all 
 the  nations  of  the  world,  because  he  gives  his  special  favour  to  some  ?  must  he  be  unjust 
 if  lie  does  not  aftord  them  to  every  individual  person  in  the  world?  Because  he  opened 
 Lydia's  heart,  must  he  open  every  woman's  heart  ?  No  no.  "  He  hath  mercy  on  whom  he 
 wilt  have  mercy,  and  compassion  on  whom  he  will  have  compassion,  and  whom  he  will 
 lie  hardens,"  Rom.  ix.  Iri.  or  hides  the  mysteries  of  his  kingdom  from.  "At  that 
 time  Jesus  answered,  and  said,  I  thank  tiiee,  0  Father,  Lord  of  heaven  and  earth,  because 
 thou  hast  hid  these  things  from  the  wise  and  prudent,  and  hast  revealed  them  unto  babes 
 — even  so,  Fatlier,  for  so  it  seemed  good  in  thy  sight,"  Matt.  xxi.  25,  26. 
 
 The  learned  Pharisees  and  Jewish  Rabbins  had  the  outward  ministration  of  tlie  gospel 
 as  the  learned  have  now,  but  God  did  not,  and  now  doth  not,  reveal  the  hidden  mysteries 
 
214  THE   PAU.VBLE    OF    TKEAStTKE   HID    tX    A    FIELD.  [bOOK   I. 
 
 ofTiis  kintjdom  but  to  a  very  few  of  that  sort,  and  it  is  only  from  the  good  pleasure  of  his 
 own  will  he  doth  this. 
 
 Natural  1.  That  may  be  said  to  be  hid  which  mankind  cannot  find,  without  God 
 
 veiiisnot  reveals  it  to  them  in  a  supernatural  way  :  now  the  knowledge  of  Jesus  Christ 
 '•f^'j^""^-  and  the  mysteries  of  the  gospel,  mankind  naturally,  or  by  the  light  of  nature, 
 Christ  the        cauuot  kuow.      And  from  hence  this  treasure  is  hid  from  most  nations  of  the 
 
 Mediator.  ^^,^j.j^| 
 
 It  is  hid  from  the  Pagan  world  ;  they  kuow  nothing  of  Christ  crucified,  and  of  salvation 
 by  him. 
 
 It  is  hid  also  from  the  Mahometan  world  ;  they  esteem  and  honoiu'  Mahomet  above  Jesus 
 Christ,  they  know  him  not. 
 
 It  is  also  hid  from  the  antichristian  world,  for  though  they  have  the  name  of  Christ,  or 
 name  of  Christians,  yet  they  know  not  Jesus  Christ. 
 
 Moreover,  it  is  hid  from  multitudes  of  the  Protestant  -world ;  true,  they  walk  in  the  field 
 where  it  is  hid,  but  many  of  them  never  found  the  treasure  ;  it  is  therefore  hid  treasure. 
 
 The  Gospel  is  a  sealed  book,  and  though  it  be  given  to  a  man  that  is  learned,  he  cannot 
 read  it  because  it  is  sealed,  and  none  can  open  the  seal  thereof  but  the  Lord  Jesus  Christ. 
 
 2.  That  which  needeth  many  gradations  to  unfold  it,  is  a  hidden  thiug,  but  the  know- 
 ledge of  Christ  the  IMediator,  and  mysteries  of  salvation,  needed  many  gradations  to  unfold 
 it;  to  our  fii'st  parents  it  was  made  known  by  that  promise,  "  The  seed  of  the  woman  shall 
 break  the  serpent's  head."  This  was  the  first  discovery  of  this  treasure,  which  God  saw 
 good  to  make  of  it. 
 
 Then  to  Abraham  God  gave  a  further  discovery  thereof,  telling  him  that  "  in  his  seed 
 all  the  nations  of  the  earth  should  be  blessed,"  Gen.  xxii.  18.  Afterwards,  it  was  revealed 
 by  the  types,  ceremonies,  and  sacrifices  of  the  law,  which  but  few  could  take  in,  though  it 
 was  to  reveal  Jesus  Christ  the  gi-eat  sacrifice  to  them  ;  and  then  by  the  prophets  he  was 
 declared  yet  more  clearly,  and  that  he  sliould  be  burn  of  a  virgin,  and  die  for  the  sins  of 
 his  people  ;  yet  how  hard  was  it  for  any  to  understand  or  find  this  treasure,  though  God 
 took  all  these  ways,  methods,  and  gradations,  to  reveal  it  to  them  ? 
 
 And  then  when  we  come  to  the  gospel  dispensation,  which  far  exceedeth  for  clearness  all 
 other  revelations  of  Christ  and  salvation  by  him,  yet  what  multitudes  know  lum  not,  find 
 not  this  treasure,  though  the  light  is  so  clear,  yet  it  is  hid  from  many.  Some  think  the 
 gospel  is  but  a  law  of  obedience,  having  the  sanction  of  rewards  to  such  who  sincerely  obey 
 the  precepts  thereof,  and  threatenings  of  divine  wrath  to  the  disobedient.  The  mysteries 
 of  the  gospel  are  hid  still  from  them ;  they  cannot  find  the  way  of  free  justification  and 
 eternal  life,  though  they  have  the  best  ancl  clearest  external  revelation  thereof,  of  all  that 
 were  before  them. 
 
 Christ  is  3.  That  which  requires  our  uttermost  sldU,  wisdom,  and  diligence  to  search 
 
 not  found  and  find  out,  is  a  hidden  thiug :  but  the  true  Icnowledge  of  Jesus  Christ  re- 
 much  diii-  quires  our  uttermost  skill,  wisdom,  and  diligence  in  searching  to  find  out,  and 
 gence.  therefore  it  is  a  hidden  thiug.     Pray  see  what  Solomon  saith  ;  "  My  son,  if 
 
 thou  wilt  receive  my  words,  and  hide  my  commandments  with  thee,  so  that  thou  incline 
 thine  ear  to  wisdom,  and  apply  thine  heart  to  understanding — Yea,  if  thou  criest  after 
 knowledge,  and  hftest  up  thy  voice  for  understanding, — if  thou  seekest  her  as  silver,  and 
 searchest  for  her  as  for  hid  treasures — then  shalt  thou  understand  tlie  fear  of  the  Lord,  and 
 find  the  knowledge  of  God,"  Prov.  ii.  1 — 5.  What  is  more  clear  and  evident  than  this, 
 i.  e.,  that  our  utmost  dihgence  must  be  used  in  seeking  and  searching  to  find  this  treasure. 
 Moreover,  it  must  be  sought  for  where  it  is  hid,  even  in  that  very  field  and  uo  where  else ; 
 some  seek  for  it  within  them,  hut  there  it  is  not.  True,  in  all  men  there  is  some  dark  and 
 blotted  remains  of  the  covenant  of  works,  which  reproves  for  sin,  as  it  is  against  God,  and 
 Jesus  Christ  considered  as  Creator,  but  tlie  true  gospel  silver  vein  lies  not  there,  that  is 
 not  the  place  of  this  gold  where  they  find  it ;  Christ  is  not  hid  in  these  secret  chambers, 
 {i.  e.,)  in  the  hearts  of  wicked  men  ;  no,  that  is  a  false  Christ  which  such  have,  who  cry, 
 "  Behold  he  is  in  the  secret  chambers,"  Matt.  xxiv.  2G. 
 
 My  brethren,  as  men  know  not  the  price  hereof,  so  many  know  not  the  place  thereof, 
 or  field  where  it  is  hid.  "  There  is  a  path  which  no  fowl  knoweth,  and  which  the  vulture's 
 eye  hath  not  seen,  the  lion's  whelps  have  not  trodden  it,  nor  the  fierce  lion  passed  by  it," 
 &c.,  Job  xxviii.  7,  8.  These  vultures  who  pretend  to  have  a  piercing  sight,  know  not  the 
 place  of  this  treasure  ;  many  seek  the  living  among  the  dead,  "  he  is  not  here,  he  is  risen," 
 and  ascended  ;  though  his  word  is  near,  even  in  the  hearts  and  mouths  of  believers  ;  yet 
 the  true  treasure,  the  doctrine  and  saving  knowledge  of  Christ,  liea  only  hid  iu  the  gospel, 
 or  ministration  thereof. 
 
StEM.   XXXIY.]  THE   PAIiABLB    OF    TKEASliKE   HID   IN   A   HELD.  215 
 
 It  is  hid  from  many  by  tlie  devil :  "  If  our  gnppel  be  hid,  it  is  liid  to  tljem     y^tm.  hides 
 that  are  lost — in  whom  the  God  of  this  world  haili  blinded  the  minds  of  ihem     thc^^tn-nsure 
 which  believe  not,"  2  Cor  iv.  o,  4.     Satan,  by  God's  permisjiou,  hides  this     p^i  I'TOm""' 
 treasure  from  many  whom  he  hath  deceived  with  his  subtle  wiles  and  delu-     ^^^^^y  i'""- 
 sious,  and  in  these  days  hath  not  only  hid  from  some  men's  eyes  the  true  doc- 
 trine of  faith,  but  from  others  the  true  and  immediate  object  of  faith  also,  many  relying 
 upon  their  own  righteousness  for  justification  ;  and  others  have  lost  the  true  Saviour. 
 
 "  Which  when  a  man  hath  found,  he  rejoiceth,  and  goeth  and  selleth  all  he  hath,''  &c. 
 
 This  brings  me  to  the  last  general  head  proposed : 
 
 Fourthly,  I  shall  show  you  why  he  rejoices  that  finds  this  treasm-e,  &c. 
 
 I.  He  that  finds  this  treasure,  finds  the  Lord  Jesus  Christ,  the  Pearl  of    J^j^Jj/t^lj 
 great  price,  which  far  exceeds  all  hid  treasure  and  mountains  of  prey.     How     finds  this 
 do  men  rejoice  when  they  find  a  pearl  worth  ten  thousand  pounds.     I  have    joicetil."  "' 
 read  of  a  pearl  of  an  exceeding  great  value,  but  it  was  but  as  a  bit  of  dirt  or 
 
 dung  when  compared  to  Jesus  Christ.     Therefore  it  is  from  the  worth  of  this  treasure, 
 that  a  believer  that  finds  it  doth  rejoice. 
 
 II.  It  may  be  from  the  gTeat  use  this  treasure  is  of  to  him,  (1.)  He  was    J^^-^j'Jj 
 poor  before,  and  this  treasure  enricheth  him.     (2.)  He  was  nuked  before,  but     joii.'c,5i,64. 
 by  finding  this  treasure  he  is  gloriously  clothed.     (3.)  He  was  forced  before     f°"l'^^- 
 
 to  feed  upon  husks,  but  now  he  is  fed  with  rare  and  choice  food,  he  feedeth  Acts  is. 
 
 on  the  Bread  of  life.     (4.)  He  was  far  in  debt  before,  but  now  this  treasure  H^b.  g.  ii. 
 
 he  sees  has  paid  all  he  owed  to  the  law  and  justice  of  God,  and  that  he  is  f^^-^f  f 
 
 justified  from  all  things,  and  pardoned  for  ever.     (5.)  He  saw  he  was  a  child  Joii.  3.'i»'. 
 
 of  wrath  before,  but  now  he  is  become  a  child  of  God.     (G.)  That  be  was  a  ^J'^^j  „_ ,_ 
 
 captive  and  in  chains  before,  but  now  he  is  set  at  liberty.     (7.)  Condemned  icom. 
 
 before,  but  now  sees  that  sentence  is  taken  off,  and  that  "  there  is  no  condem-  30-_, 
 
 nation  to  him  (nor  to  any  that  are)  in  Jesus  Christ."   (8.)  That  he  was  a  fool  13.    '  '  " 
 before,  or  without  true  knowledge  and  understanding,  but  now  he  is  become 
 wise  (for  Christ  is  made  not  only  righteousness  to  them  that  find  him)  but 
 wisdom  also,  1.  objectively;  Christ  is  the  wisdom  of  God,  and  also  he  that  discovers  the 
 
 great  depths  of  God's  eternal  wisdom  to  us.     2.  Christ  is  also  made  wisdom  to  us  sub- 
 jectively, we  by  finding  of  him  are  made  eternally  wise. 
 
 III.  ily  brethren,  this  treasure  mainly  consisteth  in  the  saving  knowledge 
 
 of  God  and  Jesus  Christ.     "  We  have  this  treasure  in  earthen  vessels,"  &c.,     ^re^'ITiie 
 2  Cor.  iv.  7.     The  apostle  doth  not  only  refer  in  these  words  to  the  minis-     f^"'*'"^ 
 tration  or  apostolical  office,  but  to  that  sight  of  the  knowledge  of  the  gloiy  of    ofchris'tf* 
 God  in  the  face  of  Jesus  Christ,  the  loiowledge  of  which  is  life  eternal;  John 
 xvii.  3 ;  without  this  saving  knowledge  we  have  no  God,  no  Christ,  no  grace,  no  faith,  no 
 union  with  Christ,  no  actual  justification,  pardon  of  sin,  peace,  not  eternal  hie. 
 
 1.  It  is  an  experimental,  not  a  mere  speculative  knowledge,  not  only  ahead- 
 enriching,  but  also  a  heart-enriching  knowledge.  -piie  mature 
 
 2.  It  is  a  practical  knowledge,  such  have  spiritual  acquaintance  with  God:  jjf"'?,'^"'^ 
 "  He  that  saith  he  knows  him,  and  keepeth  not  his  commandments,  is  a  liar,  ofCUrist." 
 and  the  truth  is  not  in  him,"  Job  xxii.  21,  22,  1  John  ii.  4. 
 
 3.  It  is  an  enhvening  Icnowledge,  it  is  always  attended  with  a  principle  of  divine  life ; 
 and  such  "  are  renewed  in  knowledge,  after  the  image  of  liim  that  created  him,"  Col.  iii.  10. 
 
 4.  It  is  a  translating  and  transforming  knowledge,  such  are  changed  into  the  likeness  of 
 Jesus  Christ,  2Cor.  iii.  18;  they  are  dead  with  him,  and  quickened,  and  raised  up  to 
 newness  of  life,  Rom.  vi.  3,  4,  6  ;  they  feel  the  power  of  his  death  and  resurrection,  and 
 the  fellowship  of  his  suflerings,  Phil.  iii.  10;  they  find  the  stream  of  God's  divune  love  and 
 goodness,  and  the  stream  of  Christ's  love  in  the  efficaciousness  and  sweetness  of  his  blood 
 and  suffering ;  tasting  that  the  Lord  is  gracious. 
 
 5.  It  is  a  knowledge  of  interest,  they  can  say,  "  My  Lord,  and  my  God,"  and  so  a  God- 
 endearing,  a  Christ-endearing  knowledge,  and  therefore  it  is  a  laiowledge  of  application  ; 
 they  that  thus  know  Christ,  take  hold  of  him,  embrace  him  in  the  arms  of  then:  faith,  and 
 can  trust  in  him,  and  all  Christ  hath  is  theirs. 
 
 C.  It  is  a  self-abasing,  a  soul-humbling,  and  a  God  and  Christ-exalting  knowledge.  "  I 
 am  resolved  Christ  shall  be  magnified  in  my  body,  whether  it  be  by  life  or  death,"  Phil.  i.  12, 
 
 7.  It  is  a  progi-essive  knowledge,  a  growing  and  increasing  knowledge  ;  "  they  go  from 
 gi-ace  to  grace,  from  faith  to  faith,"  and  are  changed  "  from  glory  to  glory,  by  the  Si)irit 
 of  the  Lord,"  2  Cor.  iii.  18. 
 
216  THE    PARABLE    OF    TUKASURK    HID   IN    A   FIELD.  [bOOK    I. 
 
 This  is  tlie  treasure  which  tliis  man  found,  and  hence  he  rejoiceth,  and  liath  cause  of 
 joy.  Witliout  this  knowledge  no  man  can  love  God,  nor  love  Jesus  Christ.  Love  always 
 snjiposeth  knowledge  :  "  What  is  thy  beloved  more  than  another's  heloved,"  Cant.  v.  9. 
 Nor  can  there  be  true  joy  unless  we  have  the  person,  the  treasure  that  is  so  desirable  ; 
 "  Hope  deferred  niaketh  the  heart  sick,  but  when  the  desire  cometh  it  is  a  tree  of  life," 
 Prov.  xiii.  12.  Wlien  the  desire  comes,  that  is,  when  the  object  desired  is  enjoyed,  then 
 peace,  and  delight,  and  joy  is  in  that  person. 
 
 IV.  He  that  finds  this  treasure,  makes  the  field  his  own,  he  secures  the  field:  the  doc- 
 trine of  the  Gospel  is  his  own,  it  is  well  rooted  in  him,  and  thereby  he  is  delivered  from 
 all  soul-undoing  and  soul-destroying  evils  ;  and  is  possessed  with  all  soul-enriching,  soul- 
 satisfying,  soul-dehghting,  and  soul-ravishing  good  ;  he  has  in  himself  a  well  of  living 
 ■water  springing  up  unto  everlasting  life,  John  iv.  14 ;  bread  to  eat  that  others  know  not 
 of,  and  "  is  abundantly  satisfied  with  the  fat  things  of  God's  house,  and  drinks  of  the 
 rivers  of  his  pleasures,"  Psal.  xxxvi.  8,  therefore  he  may  well  rejoice. 
 
 Y.  God  is  his  Father,  his  Portion,  his  Friend;  Christ  ishisSaviour,  Redeemer,  his  Bride- 
 groom, his  Surety,  his  riches,  his  Advocate,  nay,  his  all ;  the  Spirit  is  his  Comforter,  his 
 Guide,  his  Leader,  his  Helper,  his  Strengthener,  and  his  Quickener  :  the  word  is  his  rule,  the 
 promises  and  ordinances  are  his  patrimony ;  the  angels  are  his  guard,  his  retinue,  and 
 heaven  is  his  inheritance. 
 
 He  rejoices  therefore,  and  selleth  all  to  buy  this  field ;  if  he  was  possessed  of  ten  thou- 
 sand worlds,  crowns,  and  kingdoms,  yet  he  would  sell  them  aU,  part  with  them  aU  for  this 
 treasure. 
 
 APPLICATION. 
 
 1.  I  infer  from  hence,  that  there  is  a  great  depth  in  tlie  Christian  religion ;  men  must 
 dig  in  this  lield,  and  search  with  enligtened  minds,  before  they  can  find  it ;  it  is  not  every 
 one  that  hath  the  Bible,  or  hath  the  ministration  of  the  gospel,  that  finds  the  treasure  ; 
 the  further  we  dig  into  these  mysteries,  the  more  we  are  enriched  with  the  saving  know- 
 ledge of  God  and  of  Jesus  Christ.  Tliis  field  is  like  the  water  of  the  sanctuary,  where  a 
 lamb  might  wade,  and  yet  a  river  that  no  man  could  pass  over,  Ezek.  xlvii.  5. 
 
 i).  Let  none  therefore  be  wise  in  their  own  eyes,  in  their  own  conceit,  and  think  they 
 know  enough,  know  all,  for  such  certainly  know  nothing ;  none  know  anything  as  they 
 ought  to  know ;  all  know  but  in  part,  and  see  darkly  as  in  a  glass. 
 
 3.  We  infer,  the  gospel  is  a  great  blessmg.  0  bless  God,  you  who  have  the 
 field  where  this  treasure  is  hid,  you  have  the  gospel  in  a  clear  and  gracious  ministration 
 thereof,  which  thousands  in  the  world  have  not,  and  so  it  is  impossible  for  them  to  find 
 tliis  treasure  ;  .nay,  you  have  the  field  of  tlie  word  opened  and  explained  to  you,  that  you 
 may  the  better  discern  where  the  treasure  lies  hid  in  it,  the  types  opened,  the  prophecies 
 opened,  the  metaphors  opened,  the  parables  and  similies  opened,  and  the  doctrine  of 
 the  word  explained  and  opened,  the  sacraments  opened  ;  0  what  encouragement  is  here 
 for  you  to  search,  when  so  much  is  done  for  your  instruction. 
 
 4.  We  infer,  that  Ministers  have  need  of  great  light  and  understandmg,  or  to  be  men 
 of  skill  and  experience  :  ignorant  preachers  are  a  plague  and  a  curse  to  a  people  ;  0  take 
 heed  who  ye  hear. 
 
 Exhort.  Be  exhorted  you  that  are  sinners,  to  seek  this  treasure,  and  resolve  to  purchase 
 
 this  field. 
 
 "  AVithjoy  he  hideth,  and  goeth  straightway  and  selleth  all,  and  buyeth  that  field." 
 Buyuig,  you  have  heard,  only  signifieth  his  parting  with  all  he  before  counted  gain  to 
 
 him. 
 
 I.  Such  that  find  this  treasui-e  will  rejoice. 
 
 Why  he  that         1.  Because  of  the  worth  of  it,  and  the  good  he  receives  hereby. 
 
 truasure  (loth         ^-  Because  of  what  is  Contained  in  it,  Christ,  grace,  justification,  pardon, 
 
 rcyoice.  peace,  &C. 
 
 3.  Because  be  is  delivered  from  all  damning  evil,  and  possessed  of  all  true  good. 
 
 4.  Because  he  cannot  be  dispossessed  of  it  for  ever  :  God  is  his  God  for  ever  and  ever 
 and  Christ  is  his  Saviour,  and  heaven  his  inheritance. 
 
 II.  Suppose  a  man  mortally  wounded  should  find  a  balsam,  which  being  applied,  heals 
 all  his  sores,  would  he  not  part  with  joy,  or  throw  away  all  liis  old  plasters,  which  to  no 
 purpose  he  before  applied. 
 
SERM.   XXXIV.]  TUE    PAUABLE   OF   TIlKASCEE    HID   IN   A   FIELD.  217 
 
 III.  Or  suppose  a  man  was  in  i)rison,  in  chains  and  fetters,  being  condemne^l  to  die, 
 and  meets  witii  a  friend  that  lias  got  his  discharge  and  free  pardon,  wouhl  lie  not  with  joy 
 part  with  his  chains  and  filthy. prison,  and  rejoice  and  triumph  in  his  liberty?  what  is  sin, 
 the  world,  self-righteousness,  but  as  chauis  and  fetters,  which  he  that  finds  this  treasure 
 with  joy  parts  with  ? 
 
 IV.  Or  suppose  a  man  was  a  captive,  and  he  should  obtain  a  ransom,  would  he  not  with 
 joy  part  with  and  sell  all  he  had  in  captivity,  and  return  home?  My  Prethren, 
 this  is  the  case  here,  the  sinner  hath  found  his  friend,  that  has  paid  his  ransom,  and  assures 
 him,  he  is  redeemed  from  sin,  wrath  and  hell,  and  is  set  at  liberty,  made  free  indeed,  free 
 for  ever :  is  not  here  cause  for  him  to  rejoice  ?  and  will  he  n(jt  now  sell  all  he  hath,  part 
 with  all  his  suis,  which  were  as  chains  in  spiritual  Turkey,  and  part  with  all  his  old 
 friends,  that  promised  to  procure  his  freediiin,  with  all  his  old  hopes  of  salvation,  peace 
 and  justification,  and  also  part  with  all  his  old  companions,  and  return  to  his  father's  house. 
 
 V.  Or  suppose  a  poor  man  was  digging  in  a  field,  to  get  his  bread,  and  had  nothing 
 but  rags  to  cover  his  nakedness,  and  should  find  vast  treasure,  a  million  of  guineas,  or 
 broad  pieces  of  gold,  would  he  not  rejoice,  and  willingly  sell  all  he  had,  could  he  but  find  a 
 friend  to  bestow  this  field,  and  all  the  treasure  that  lies  still  hid  in  it,  on  him,  would  he 
 not  sell  or  part  with  his  rags,  his  pick-axe,  and  his  spade,  by  which  means  before  he  thought 
 to  live  by  hard  labour,  seeing  now  he  is  become  very  rich,  and  need  not  dig  or  work  for 
 bis  bread  any  more. 
 
 Thus  it  is  here,  this  man  was  working  for  life,  but  clothed  with  rags,  and  fed  upon  husks, 
 but  now  he  hath  found  Jesus  Christ  in  the  dispensation  of  the  gospel,  in  that  blessed  field  ; 
 and  this  field,  this  holy  doctrine,  is  by  the  Lord  made  his  own,  and  all  the  rich  treasure 
 hid  therein  ;  0  now  he  rejoiceth,  and  he  bides  it,  lays  up  treasure  m  heaven,  he  lays  up 
 all  (by  believing)  in  the  hand  of  Christ,  or  commits  all  to  the  keeping  of  the  Lord  Jesus, 
 in  whom  all  the  treasures  of  wisdom  and  knowledge,  and  life  also  is  hid. 
 
 Sinners,  seek  this  treasure  ;  the  promise  is,  "  If  ye  seek  ye  shall  find."  As  to  the 
 right  seeking,  see  the  foregoing  parable  of  the  pearl  of  great  price,  where  it  is  largely 
 opened. 
 
 2.  You  that  are  professors,  who  conclude  you  have  found  this  treasue,  examine  your- 
 selves.  0  try  yourselves,  lest  you  should  be  deceived. 
 
 (1.)  If  you  have  found  this  treasure,  you  know  when,  and  how  you  found  it;  and  if 
 it  was  not  by  believing  in  Christ,  you  liave  it  not,  it  is  no  otherways  obtained. 
 
 (2.)  Have  you  parted  with  all  you  had  ?  do  you  account  (with  Paul)  whatsoever  was 
 gain  to  you  but  loss  for  Christ,  and  esteem  it  as  dung,  to  be  found  in  him,  having  his 
 righteousness  ?  &c. 
 
 (3.)  Do  you  rejoice  in  Christ  Jesus  ?  are  your  hearts  raised  on  high  ?  are  yom-  affec- 
 set  upon  things  above  ?  do  you  find  more  joy  and  gladness  in  your  hearts,  than  when  corn 
 and  wine  increased  ?  is  the  light  of  God's  countenance  more  dear  to  you  than  all  things 
 ill  this  world,  his  favour  above  life  to  you  ?   Ps.  iv.  7. 
 
 (4)  Where  are  your  hearts  ?  remember  what  Christ  says,  "  Where  your  treasure  is, 
 there  will  yom-  hearts  be  also."  The  Lord  grant  it  may  be  with  us  all  thus,  and  that 
 you  may  seek  this  treasure  and  find  it,  so  wiU  profit  redound  to  you,  and  glory  to  God, 
 to  whom  be  praise  for  ever.     Amen. 
 
PARABLE 
 
 OF   THE 
 
 WHEAT    AND   TAEES   OPENED 
 
 SERMON    XXXV. 
 
 Another  parable  put  he  forth  iinio  them,  sat/inr/,  the  Jdnqdom  of  heaven  is  likened  unto 
 a  man  which  sciced  (/nod  seed  in  his  field :  but  while  men  slept,  his  enemy  came  and 
 sowed  tares  among  the  ivheat,  and  zceht  his  way:  but  lehen  the  blade  was  sprung  up 
 and  brought  forth  fruit,  then  appeared  the  tares  also,"  &c. — ]\lATr.  xiii.  24,  iiy,  &c. 
 
 1.  The  design  and  scope  of  this  parable  (as  it  plainly  appears  to  me)  is  to 
 the^  parable,  sliow,  that  tlioiigh  the  Lord  Jesus  Christ  and  his  apostles,  and  fuithful  minis- 
 ters in  the  primitive  times,  had  lain  a  good  foundation  of  the  church,  and  sowed 
 good  seed,  from  whence  wheat  or  holy  persons  sprang  up  ;  yet  through  the  remissness  of 
 some  succeeding  ministers,  Satan  through  his  malice,  by  his  instruments,  (or  subtle  deceiv- 
 ers) would  sow  false  doctrine  or  pernicious  errors,  which  would  produce  evil  persons  called 
 tares  ;  i.  e.,  men  of  abominable  principles,  holding  dangerous  heresies,  and  guilty  of  vile 
 practices,  and  tliese  would  spring  up  among  the  wheat. 
 
 Sndly.  To  show  that  the  good  and  bad  should  abide  together  in  the  world,  and  not  that 
 the  tares  should  be  rooted  out  by  persecution,  or  be  cut  off  by  sanguinary  laws,  but  that  both 
 should  abide  together  in  the  field  of  the  world,  to  tlie  end  thereof. 
 
 Srdly.  That  at  the  last,  a  discriminating  day  will  come,  or  a  time  when  the  wheat  and 
 tares  shall  be  separated  or  severed  from  each  other,  and  one  be  gathered  into  God's  king- 
 dom, and  the  other  cast  into  hell.     So  much  as  to  the  scope  of  the  parable. 
 
 Secondly,    We  shall  proceed  to  explain  the  terms  and  parts  of  this  parable. 
 Tiieexpiana-         1.     By  the  kingdom  of  heaven  here  is  meant  the  Gospel-church,  in  which 
 parts  of  the     ■"'""W  not  only  be  true  believers,  but  also  some  hypocrites  or  ungodly  persons ; 
 parable.  or,  '2.  The  ministration  of  the  Gospel  dispensation. 
 
 2.  The  man  here  spoken  of,  is  the  same  as  in  the  foregoing  parable,  viz.,  the  Son  of 
 man,  the  Messiah,  Jesus  Christ;  for  it  is  he  that  sows  the  good  seed,  from  whence  the 
 w  heat  ariseth,  or  godly  Christians  spring  up.  See  our  Lord's  own  exposition 
 tt't  ™th  of  this  parable,  ver.  i)/ .  "  He  that  soweth  the  good  seed  is  the  Son  of  Man." 
 thegoodsccd  2.  Ihe  good  seed  are  godly  Christians,  "the  good  seed  (saith  our 
 Christ.  ''^^"'     Saviour)  are  the  children  of  the  kingdom,"  ver.  38. 
 
 3.     "  The  tares  are  the  children  of  the  w  icked  one,"  ver.  38,  either  such 
 
 What  meant    (bat  are  erroneous  in  their  principles,  or  secret  hypocrites. 
 
 seed.  ^  ^°°  4.     The  field  is  the  world  ;  though  it  may,  as  some  think,  also  refer  to  the 
 
 church.     Marlorate  saith,  by  a  synecdoche,  a  part  put  for  the  whole,  it  signi- 
 
 by^h*e'tares'    ^^^  '^''^  church,  though  this  seems  doubtful  to  me,  and  I  rather  believe  it  means 
 
 this  world. 
 The  field  is         1.     For  where  is  the  church  put  for  the  world  ?  though  the  elect  before 
 the  world,        called,  are  called  the  world  sometimes,  as  John  i.  29,  2  Cor.  v.  19,  1  Johnii. 
 2 ;  i.  e.,  the  elect  amongst  Jews  and  Gentiles. 
 
 2.  Because  tares,  when  discovered  to  be  such,  must  not  gi'ow  amongst  the  wheat  in 
 the  church ;  but  ought  to  be  cast  out,  though  they  ought  to  live  together  in  the  world. 
 The  sower  of  5-  "  The  sower  of  the  evd  seed  (our  Lord  saith,)  is  the  devil,"  from  whence 
 the  evil  seed  the  tares  sprung  up,  i.  e.,  the  children  of  the  wicked  one  :  that  is,  they  are  the 
 product  either  of  evil  doctrine,  or  else  of  the  filthy  lusts  that  Satan  by  his 
 temptations  infuseth  into  the  hearts  of  all  unrenewed  persoub  ;  for  all  sin  and  false  doctrine 
 is  of  the  devil.  "  Ye  are  of  your  father  the  devil,"  John  viii.  44,  i.  e.,  the  produce  of  his 
 evil  seed. 
 
f£KM.  XXXV.]        TUE  PARABLE  OF  THE  WHEAT  AND  TAKES.  210 
 
 G.     The  harvest  is  the  end  of  the  worhl,  when  time  shall  be  no  more,  for     iyj^j'i.u''J''oj 
 the  gotlly  and  the  wicked  to  live  together,  as  now  they  do  and  shall,  until  the    tuisworw. 
 end  thereof. 
 
 7.  The  reapers  are  the  angels.  "  As  therefore  the  tares  are  gathered  and  burnt  in  fire, 
 so  shall  it  be  in  the  end  of  the  world.  The  Son  of  ]Man  ishall  sentl  forth  his  angels,  and  they 
 shall  gather  out  of  his' kingdom,  all  things  that  offend,  and  them  which  do  iniquity;  and 
 shall  cast  them  iuto  a  furnace  of  fire.  Then  sliall  the  righteous  shine  forth  as  the  sun,  in 
 the  kingdom  of  their  Father.   Who  hath  ears  to  hear,  let  him  hear,"  ver.  40 — 4.3.     The     wofui 
 
 1.  This  shows  the  woful  state  of  all  wicked  men  and  seducers  at  tiie  day  *'?^^  °f  "'^ 
 of  judgment.  The  angels  will  find  them  all  out,  and  bind  them  up  in  bundles,  the  day  of 
 and  cast  them  (after  the  judgment  is  ended)  both  body  and  soul  into  hell.  judgmeut. 
 
 2.  It  also  shows  the  blessed  state  of  the  righteous,  i.  e.,  such  that  shall  be  The  happy 
 found  clothed  with  the  righteousness  of  Christ,  and  also  inherently  righteous,  righteous  at 
 being  renewed  and  sanctided  by  the  Holy  Spirit.  '"'*'  "i"/- 
 
 For  none  are  made,  or  imputed  righteous,  in  the  first  sense,  who  are  not  truly  inherently 
 holy  and  righteous  in  the  second ;  there  are  two  or  three  verses  which  our  Lord  opened 
 not,  ver.  2.') — 27. 
 
 "  But  while  men  slept,  his  enemy  came  and  sowed  tares,  and  went  away,"  ver.  25. 
 
 By  men  sleeping  here,  no  doubt  is  meant  the  ministers  of  the  Gospel,  or  pastors 
 of  churches,  being  remiss  and  careless  in  watching  against  Satan's  sowing  of  tares  or  evil 
 seed ;  either  the  seed  of  lusts  and"  earthly  mindedness,  (by  which  means  some  professors 
 niiglit  be  utterly  spoiled,  and  come  to  nothmg)  or  else  the  seed  of  errors  and  heresies ;  both 
 are  from  Satan. 
 
 "  But  when  the  blade  was  sprung  up,"  &c.  That  is,  when  true  believers  brought  forth 
 the  fruits  of  the  Spirit,  to  show  they  were  wheat. 
 
 "  Then  appeared  the  tares  also,"  ver.  26.  Then  some  false  or  corrupt  persons  appeared 
 and  were  discerned  (by  him  who  is  all  eye,  and  perhaps  to  the  angels  and  men  alsoj  to  be 
 amongst  the  saints. 
 
 "  And  the  servants  of  the  household  came  and  said  uuto  him.  Sir,  didst  thou  not  sow 
 good  seed  in  thy  field  ?     From  whence  then  hast  it  tares  ?"  ver.  27. 
 
 By  the  servants  are  either  meant  the  angels,  or  else  ministers  or  magistrates ;  as  God  is 
 the  God  of  truth,  and  of  holiness,  so  all  errors  and  evil  seed  is  from  the  devil. 
 
 "  The  servants  said  unto  him,  wilt  thou  that  we  go  and  gather  them  up  ?"  that  is,  the 
 tares. 
 
 (1.)  Some  conclude  by  the  servants  here,  are  meant  the  angels.  If  to  angels,  then  it 
 may  denote  that  God  would  not  have  some  judgments  to  be  brought  upon  the  wicked,  lest 
 some  godly  persons  fall  also  with  them. 
 
 (2.)  Some  think  our  Lord  refers  to  Christian  magistrates,  who  have  been,  and  may  again 
 be  pious  persons,  and  may  be  ready  to  cut  off  by  deatii  such  offenders,  whom  our  Lord 
 ■would  have  lived  in  the  world  until  the  end  thereof  comes ;  not  but  that  murders  and  trai- 
 tors ought  by  the  sword  of  justice  to  be  cut  off,  or  pulled  up ;  but  not  such  who  are 
 only  guilty  of  divers  sorts  of  errors  in  matters  of  faith,  or  such  who  many  ways  are 
 immoral  in  their  lives. 
 
 "  But  he  said,  nay,  le^t  while  ye  gather  up  the  tares,  ye  root  up  also  t!ie  wheat  with  them," 
 ver.  29. 
 
 This  shows  that  persecution  upon  the  account  of  religion,  is  utterly  unlaw-  Persecution 
 ful,  though  men  may  hold  grand  errors,  yet  no  magistrates  have  any  power  ''o"=i'B'un « 
 to  persecute  them,  much  less  in  the  highest  degree,  so  as  to  put  them  to  death,     awful.     "" 
 
 1.  Because  the  best  of  men  on  earth  are  not  infallible.     They  do  not 
 
 know  but  that  which  they  call  heresy  may  be  a  tnuh  of  Christ.  "After  that  way, 
 which  they  call  heresy,  (saith  Paul)  so  worship  I  the  God  of  ujy  fathers,  beUeving  all 
 things  that  are  written  in  the  law  and  the  prophets,"  Acts  x.-civ.  14.  And  as  good 
 men  are  not  able  to  distinguish  between  some  truths  and  errors,  so  they  may  think  such 
 and  such  are  tares  who  may  be  wheat,  i.  e.,gi-acious  and  holy  persons  ;  and  this  is  the  rea- 
 son oiur  Lord  allegeth  why  they  should  not  root  out  the  tares,  "  Lest  they  root  out  also 
 the  wheat  with  them." 
 
 2.  Because  Jesus  Christ  is  only  the  king  and  sovereign  of  the  conscience.  None  ought 
 to  impose  upon  the  consciences  of  men  in  matters  of  religion.  They  must  stand  and  tall 
 in  such  cases  to  their  own  master. 
 
 3.  Because  it  is  directly  contrary  to  that  golden  rule,  or  true  moral  precept,  "  What- 
 soever you  would  that  men  should  do  to  you,  do  yo  the  same  uuto  them."    Persecu- 
 
220  THE   PARABLE    OF   THE   WliEAT    AND    TAEES.  [bOOK    I. 
 
 tion  is  therefore  a  palpable  violation  of  this  holy  precept.  Would  they  have  others  (were 
 they  in  like  power)  to  persecute  them,  (for  what  they  believe  an  J  practice,  according  to  their 
 light  and  consciences)  no  sure,  why  tjien  they  ought  not  to  persecute  others ;  besides,  we 
 never  find  that  any  Gospel  church  was  a  persecuting  church,  but  contrariwise  were  perse- 
 cuted. 
 
 4.  Because  such  severities  have  no  tending  to  convince  the  conscience  (if  it  be  erro- 
 neous) it  may  make  men  to  act  like  hypocrites,  i.  e.,  out  of  fear  to  do  that  which  is  directly 
 against  their  consciences,  and  so  to  sin  against  God,  who  alone  hath  power  over  it,  and  will 
 punish  those  at  last  accordingly,  for  obeying  man  rather  than  God.  When  the  disciples 
 asked  their  Lord,  whether  "  they  should  call  for  fire  from  heaven  to  consume  their 
 enemies,  (He  answered)  ye  know  not  what  spirit  j  ou  are  of,"  Luke  ix.  54,  no  more  do 
 they  who  persecute  others  for  their  conscience  sake. 
 
 Yet  let  none  suppose  that  our  Saviour  by  these  words,  "  Let  both  gi-ow  together  until 
 harvest,"  meant  that  he  would  have  his  people  suffer  wicked  and  heretical  persons  (if 
 su'r"s*  "St  'discovered,)  to  abide  in  his  church  ;  no,  for  that  is  directly  contrary  to  those 
 condemned  rules  of  discipline  he  hath  left  in  the  holy  gospel,  both  in  respect  of  private 
 vJoutI'  but  ^^'^  public  offences  ;  and  also  in  the  case  of  heresy,  such  ought  to  come  un- 
 required, der  a  just  and  righteous  censure,  but  for  no  such  evils  ;  but  only  for  mur- 
 der, treason,  felony,  &e.,  ought  persons  to  be  delivered  up  to  the  civil  magistrate,  to 
 suffer  corporal  punishment.  This  condemns  the  church  of  Kome,  and  all  other  people, 
 who  are  persecutors  of  men  for  religion. 
 
 Thus  having  briefly  opened  the  several  terms  and  parts  of  this  parable,  I  shall  proceed 
 to  take  notice  of  some  doctrinal  propositions,  from  some  of  the  principal  thmgs  contained 
 therein. 
 
 All    Divine  Doct.  1.  That  it  is  our  Lord  Jesus  Christ  that  soweth  by  his  word  and 
 
 HoHness""  Spirit  the  good  seed,  i.  e.,  that  seed  from  whence  all  the  holy  habits,  holy 
 proceeds  acts,  and  the  holy  lives  of  all  true  believers  springs  ;  all  grace  and  holiness 
 
 proceeds  from  Jesus  Christ,  "  Of  His  own  will  begat  he  us  by  the  word  of 
 truth,"  James  i.  16.  SDnisters  cannot  sow  the  grace  in  sinners'  hearts,  no,  they  are 
 indeed  instruments  in  Christ's  hand,  by  whom  he  works,  but  Christ  is  the  gi-eat  agent, 
 "  Being  born  again,  not  of  corruptible  seed,  but  of  incorruptible,  by  the  word  of  God,"  &c. 
 1  Pet.  i.  23.  And  hence  we  are  said  to  be  "  born  of  the  Spirit,  and  are  spirit,"  John  iii.  6. 
 i.  e.,  spiritual.  "  Which  were  born  not  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but 
 of  God,"  John  i.  13. 
 
 arV"ciioicc  Boct.  2.  Believers  are  a  choice  people,  choice  grain;  they  are  wheat,  the 
 and  nrecious  product  of  choice  and  precious  seed  ;  or  may  be  compared  to  wheat ;  which 
 peop  e.  jg  ^j^g  ^^^j,  pj.g|,;Qyg  grain  in  all  the  world. 
 
 are  a^T''  First,  I  shall  show  you  the  saints  are  a  precious  and  choice  people, 
 
 and  precious         Secondly,  Show  you  why  they  are  compared  to  wheat. 
 people.  Thirdly,  Briefly  apply  it. 
 
 I.  By  the  names  given  to  them  they  appear  to  be  a  choice  and  precious  people. 
 
 (1.)  They  are  called  the  excellent  in  all  the  earth,  and  such  that  are  more  excellent 
 than  their  neighbours,  "  My  goodness  extendeth  not  to  thee,  but  to  the  saints  that  are  in 
 the  earth,  and  to  the  excellent,  in  whom  is  all  my  dehght,"  Psal.  xvi,  3. 
 
 (2.)  They  are  called  precious  ;  "  If  thou  separate  the  precious  from  the  vile." 
 
 (3.)  They  are  called,  "  The  precious  sous  of  Zion,  comparable  to  fine  gold,"  Lam.  iv.  2  ; 
 also  are  often  called  gold,  wliich  is  a  precious  thing. 
 
 (4.)  They  are  called  honourable ;  "  since  thou  wast  precious  in  my  sight,  thou  hast 
 been  honourable,"  Isa.  xhii.  4. 
 
 (5.)  They  are  called  God's  inheritance,  his  portion,  his  treasure,  nay,  his  jewels, 
 "  They  shall  be  mine  in  that  day  that  I  make  up  my  jewels,"  Mai  iii.  17. 
 
 (6.)  They  are  called  Christ's  brethren,  also  his  friends,  his  love,  his  dove,  his  spouse; 
 all  serve  to  show  that  they  are  a  very  choice  and  precious  people  in  God's  account. 
 
 II.  They  are  a  choice  and  precious  people,  because  of  the  seed  from  whence  they  spring ; 
 they  are  the  seed  of  God,  the  seed  of  Christ ;  "  He  shall  see  his  seed,"  Isa.  hii.  11,  the 
 seed  or  product  of  the  Holy  Spirit,  and  of  the  word;  therefore  in  respect  of  theii- 
 choice  and  precious  birth  they  are  a  precious  people. 
 
 UI.  In  respect  of  that  holy  image  which  is  stamped  on  them  ;  they  bear  the  image  of 
 God,  and  are  like  to  God,  and  to  Jesus  Christ ;  the  new  creature- is  a  glorious  creature,  a 
 most  choice  and  excellent  creature. 
 
 IV.  In  respect  had  to  their  union  with  Christ  ;    "  He  that  is  joiued  to  the  Lord  is  one 
 
Sr.KM.    XXXV. J  TIIF,    PARABLE    OF    TlIK    WIIKAT   AND    TARES.  221 
 
 Spirit ;  every  believer  is  espoused,  joined  or  married  to  Jesus  Christ  ;  tliey 
 are  tiie  beloved,  and  dear  Spouse  of  this  most  excellent  Prince,  and  therefore  are  a  pre- 
 cious and  most  choice  people ;  the  church  is  the  Queen  of  this  Prince  ;  "  Upon  the  ri"ht 
 hand  did  stand  the  Queen  in  gold  of  Ophir,"  Psal.  xlv.  9. 
 
 V.  In  respect  of  those  rich  robes,  Christ  hath  put  upon  them  the  wedding  garment, 
 i.  e.,  the  righteousness  of  Christ  is  a  glorious  robe  ;  moreover  it  is  said,  that  "  The  king's 
 daughter  is  all  glorious  within,  and  her  clothing  is  of  wrought  gold,"  Psal.  xlv.  13  ;  inherent 
 righteousness  is  a  rich  garment. 
 
 VI.  In  respect  to  those  choice  ornaments  with  which  they  are  adorned.  Grace  is  com- 
 pared to  a  crown  of  gold  on  the  head,  and  chains  about  the  neck,"  Prov.  i.  9,  Ezek.  xvi. 
 12.     Now  what  are  these,  but  the  precious  graces  of  the  Si)irit  ? 
 
 VII.  If  we  Consider  what  an  excellent  spirit  they  are  of,  and  how  they  walk  with  God 
 eveiy  day,  and  what  communion  they  have  with  the  Father  and  the  Son,  it  fully  shows, 
 they  are  a  choice  and  precious  people  in  God's  esti'em. 
 
 VIII.  Also  the  precious  food  they  hve  upon,  and  the  choice  and  excellent  privileges 
 God  in  bis  free  grace  hath  bestowed  upon  them,  and  what  glory  they  are  heirs  of,  shows 
 they  are  a  precious  people. 
 
 IX.  Tliey  are  the  elect  of  God,  and  the  price  of  the  blood  of  Christ,  also  the  workman- 
 ship of  the  Spirit,  therefore  a  precious  people. 
 
 X.  The  care  God  takes  of  tliem,  aud  the  precious  thoughts  he  hath  towards  them,  and 
 the  wonders  be  hath  done,  and  is  about  to  do  for  them,  tends  to  make  thera  great,  and 
 glorious,  and  renowned,  or  a  choice  people  in  bis  sight. 
 
 Quest.  How  the  saints  come  to  be  a  precious  and  peculiar  people? 
 
 Ans.  1.  They  become  a  peculiar  people  by  virtue  of  God's  special  and  peculiar  luve 
 from  everlasting  ;  that  they  who  are  the  peojde  of  Gud,  were  beloved  with  a  peculiar  love, 
 is  evident ;  "  The  Lord  appeared  to  me  of  old,  saying,  yea,  I  have  loved  thee  with  an 
 everhisting  love,"  &c.,  Jer.  xxxi.  3.  Our  Lord  Christ  saiih,  before  the  was  made,  his 
 delight  was  with  the  sons  of  men,  Prov,  viii.  31.  That  is,  with  those  that  were  given 
 him,  delight  proceeds  from  love.  iMy  brethren,  all  those  blessings  which  we  receive  in 
 time,  are  but  the  effects  or  fruits  of  God's  peculiar  love  to  us,  before  all  time,  or  from 
 everlasting ;  we  must  receive  all  divine  favours,  either  from  our  merits,  God's  mercies, 
 from  our  deserviags,  or  from  his  peculiar  affections,  all  do  not  (that  is  evident)  receive 
 alike  favours  and  special  blessings;  from  whence  is  it?  can  God's  love  be  [)urchased? 
 or  can  siimers  deserve  anything  at  his  hand  ?  no,  no,  he  bad  a  peculiar  love  to  some 
 frdm  everlasting,  and  from  thence  tliey  become  a  peculiar  people  ;  "  Therefore  with 
 loving-kindness  have  1  drawn  thee." 
 
 2.  They  become  a  peculiar  people  :  by  virtue  of  God's  peculiar  choice  they  were  elected, 
 (as  I  told  you)  as  well  as  beloved  from  everlasting,  "  According  as  he  hath  chosen  us  in 
 Him,  before  the  foundation  of  the  world,  that  we  should  be  holy,  and  without  blame  be- 
 fore Him  in  love, — having  predestinated  us  to  the  adoption  of  children  by  Jesus  Clu'ist, 
 according  to  the  good  pleasure  of  his  will,"'  Eph.  i.  4  ;  all  spiritual  blessings  in  heavenly 
 places,  in  Christ,  are  according  to  God's  choice  of  us,  ver.  3.  Peculiarity,  either  of  state 
 or  qualifications,  flows  from  the  Father's  choice  or  election ;  "  that  his  purpose,  according 
 to  election,  might  stand,"  Eom.  ix.  11, 13,  (he  saithj  "  Jacob  have  I  loved,"  &c.  Either 
 it  is  of  man's  free  will,  or  of  God's  free  grace  ;  but  "  it  is  not  of  him  that  willeth,  nor  of 
 him  that  runneth,  but  of  God  that  shweth  mercy,"  ver.  16. 
 
 See  bow  St.  Paul  argues  in  this  case,  "Even  so  then  at  this  present  time  also,  there  is 
 a  remnant  according  to  the  election  of  grace,"  Rom.  xi.  5.  Well,  but  may  not  this  elec- 
 tion be  from  foreseen  faith,  good  works,  or  holiness,  no,  and  if  it  be  of  grace,  (saith  he)  it 
 is  no  more  of  works,  otherwise  grace  is  no  more  grace  ;  but  if  it  be  of  works,  then  it  is  no 
 more  grace,  otherwise  work  is  no  more  work,"  ver.  6.  We  do  not  signalize  ourselves  by 
 our  love  and  obedience  to  God,  that  we  are  a  pecuUar  people,  and  have  peculiar  favours, 
 as  it  is  among  men,  as  when  a  commander,  or  soldier  acts  with  much  bravery  and  courage, 
 is  promoted  to  peculiar  honow  by  his  prince  ;  no,  if  it  be  thus,  it  is  of  works,  and  grace  is 
 no  more  grace. 
 
 III.  They  become  a  peculiar  people,  by  virtue  of  that  peculiar  covenant,  made  between 
 the  Father  and  the  Son,  before  the  world  began.  Jesus  Christ,  my  brethren,  did  not  en"age 
 or  covenant  with  the  Father  to  become  a  Surety,  and  to  die  in  the  stead  of  all  mankind  ; 
 no,  but  only  for  his  own  elect ;  he  was  not  like  the  first  Adam,  a  liead  or  representative 
 for  every  individual  man  aud  woman  in  the  world,  for  then  all  must  and  would  be  saved. 
 See  St.  Paul,  "  Who  hath  saved  us,  and  called  us,  not  accor^  ing  to  our  works,  but  accord- 
 
222  THE   PARABLE   OF   THE   WHEAT  AKD   TAKES.  [eOOK  I. 
 
 ing  to  his  own  purpose  and  grace,  which  was  given  to  us  in  Christ  Jesus  before  the  world 
 began,"  2  Tim.  i.  V.  "What  grace  wc  receive  in  time,  it  was  in  tliat  covenant  granted  to 
 Christ  for  us  in  eternity  ;  andliis  covenant  stands  firni,  his  seed  ehall  endure  for  ever,  it 
 is  confirmed  by  the  promise  and  oath  of  God,  "  Who  hatli  sworn  to  it  by  his  lioliness,  and 
 will  not  lie  to  David,"  Psal.  Ixxsix.  27,  28,  29,  35. 
 
 IV.  They  become  a  peculiar  people,  by  virtue  of  a  special  and  peculiar  price  laid  down 
 to  redeem  them.  Did  God  love  all  men  alike,  and  Christ  give  himself  for  all  with  the 
 same  degree  of  love,  and  w'ith  the  same  intention,  design,  and  purpose  of  grace  to  save  all, 
 as  he  did  in  respect  of  some,  certainly  then  all  would  be  saved  ;  for  who  shall  frustrate 
 the  absolute  design  and  purpose  of  Jesus  Christ  ?  But  this  was  not  so,  "  His  name  shall 
 be  called  Jesus,  because  he  shall  save  his  people  from  their  sins,"  Matt.  i.  21.  Not  save 
 all  people  from  their  sins,  no,  none  but  his  people,  i.  e.,  such  that  were  given  to  him  by  the 
 Fath-er.  "  The  Lord  hath  laid  on  him  the  iniquities  of  us  all,"  Isa.  liii.  <J.  Us  all,  who 
 were  they  ?  Read  the  bth  ver.,  "  For  the  transgi'ession  of  my  people  was  he  stricken," 
 John.  X.  15.  "I  lay  down  my  life  for  my  sheep."  "  Christ  purchased  the  church  with  his 
 own  blood,"  Acts.  xx.  28. 
 
 Ciod,  in  the  gift  of  the  Son,  acted  for  his  own  sovereign  pleasui'e ;  like  as  a  prince 
 may  redeem  and  save  some  captives,  or  pardon  some  notorious  rebels  or  traitors,  and  not 
 all,  though  they  as  well  as  the  rest  deserved  to  die ;  all  men  are  guilty  of  the  highest  trea- 
 son against  God,  and  he  might  justly  have  left  all  under  wrath  ;  but  as  an  act  of  infinite, 
 peculiar  and  sovereign  gi-ace,  Christ  died  in  the  room  or  stead  of  some,  to  redeem  and  save 
 them. 
 
 V.  They  become  a  peculiar  people,  by  means  of  the  special  and  peculiar  workings  and 
 operations  of  the  Holy  Spirit,  upon  their  hearts  ;  is  there  no  specific  difference  between 
 that  grace  which  is  given  to  some,  and  that  given  in  common  to  all  ?  As  the  gospel  is 
 not  sent  to  all,  but  to  one  nation  and  kingdom,  and  not  to  another,  so  the  Spirit  (where 
 the  gospel  is  preached)  works  grace  in  one  man,  and  not  in  another.  "  The  wind  blows 
 where  it  listeth — so  is  every  one  that  is  bom  of  the  Spirit,"  John  iii.  8.  The  Spirit  is 
 a  free  agent,  he  opens  one  man's  heart  and  eyes,  and  not  another ;  he  gives  faith,  know- 
 ledge, and  regenerates  some,  and  passeth  by  others ;  the  Spirit  divideth  to  every  man  (that 
 is,  to  every  saint)  as  he  will ;  either  God  maketh  the  difference  between  one  man  and  an- 
 other ;  or  else  men  makes  themselves  to  difl'er  ;  there  are,  my  brethren,  special  and  pe- 
 culiar operations  of  the  Spirit,  and  only  common  operations.  "  Paul  planteth,  and  Apollos 
 watered  ;  but  it  is  God  that  gives  the  increase  ;  neither  is  he  that  planteth  anything,  nor 
 he  that  watereth  anything;  but  is  it  God  that  gives  the  increase,"  1  Cor.  iii.  6,  7.  To  such  that 
 are  elected,  whom  God  will  save,  the  gospel  comes  in  power,  but  to  others  in  word  only ; 
 and  were  there  not  such  a  special  power  put  forth  upon  some,  all  would  reject  the  word, 
 and  perish  for  ever.  God  does  no  wrong  to  such  that  refuse  Christ,  though  he  manifes- 
 teth  peculiar  love,  to  such  that  truly  believe  on  him  ;  thus  by  their  receiving  peculiar  grace 
 they  become  a  peculiar  people  ;  such  as  is  the  cause,  is  the  effect ;  the  effects  cannot 
 exceed  the  cause  ;  the  bare  preaching  the  word  is  not  the  cause  of  men's  believing,  but  it 
 lies  in  the  agency  of  the  Holy  Ghost ;  and  if  the  cause  of  light,  grace,  and  regeneration 
 lay  in  the  power  of  man's  will,  or  in  the  power  of  him  that  hears  the  word,  then  the  wiU 
 and  power  of  man  would  be  more  noble  and  excellent  than  the  new  creature,  which  is  but 
 the  effects  thereof. 
 
 There  is  a  common  faith,  a  temporary  faith,  and  a  faith  that  is  precious,  and  special, 
 and  only  pecuhar  to  God's  elect,  this  cannot  be  denied,  unless  men  will  contradict  the  Holy 
 Ghost.  "  Paul,  a  servant  of  God,  and  an  apostle  of  Jesus  Christ,  according  to  the  faith 
 of  God's  elect,"  Tit.  i.  1. 
 
 "  To  them  that  have  obtained  like  precious  faith  with  us,  through  the  lighteousness  of 
 God  and  our  Saviour,"  2  Pet.  i.  1. 
 
 Observe,  this  precious  faith  is  given  according  to  the  righteousness  of  God  ;  that  is,  ac- 
 cording to  his  justice,  truth,  and  righteousness,  in  performing  his  promise  to  Jesus  Christ, 
 in  behalf  of  his  elect  in  the  covenant  of  grace  and  iedem])tion  ;  or  else  through  Christ's 
 righteousness,  his  obedience,  death,  and  merits,  who  pnrcliased  it  for  them  ;  it  is  true  in 
 both  respects  :  special  faith  hath  special  operations,  and  they  are  called  the  operations  of  C4od, 
 and  they  are  peculiar  operations  to  his  elect. 
 
 "VI.  They  are  a  peculiar  people,  by  virtue  of  that  peculiar  and  vital  union  they  have 
 with  Jesus  Christ ;  like  as  a  ■s  irgin  of  low  degree,  by  marrying  a  king,  is  brought  or  raised 
 to  peculiar  grandeur,  honour,  and  greatness  ;  so  are  sinners  that  are  united  and  espoused  to 
 Christ,  raised  to  special  and  peculiar  dignity,  and  spiritual  grandenr. 
 
6EftM.   XXXV.]  THE   PARABLE   OF   THE  WHEAT  AKD   TARES.  223 
 
 VII.  It  is  by  the  indwelling  of  the  Holy  Spirit ;  the  Holy  Ghost  hath  taken  up  his 
 habitation  in  these  men's  hearts,  they  are  his  temple,  the  Father  dwells  in  them,  and  tiie 
 Son  dwells  in  them  through  the  Spirit,  or  by  the  Spirit ;  and  they  walk  witii  God,  con- 
 verse with  God,  and  have  communion  with  the  Father,  and  the  Son,  and  Holy  Spirit,  and 
 thus  they  become  a  pecuhar  people. 
 
 Secondly,  Why  are  the  saints  compared  to  wheat  ?     I  told  you,  Wheat  is 
 the  product  of  a  rare  and  choice  seed.     So  are  they  the  fruit  and  product  of     gj^i/    ^^l 
 choice  love  ;  electing  love  is  choice  love  ;  redeeming  love  is  choice  love  ;  es-     compared  to 
 pousing  love  is  a  choice  love  ;  but  all  this  may  be  said  of  every  true  believer ;     ™''^'"- 
 and  they  are  alse  the  product  of  the  Holy  Ghost :  the  seed  that  forms  the  new  creature  is 
 the  Holy  Spirit. 
 
 2.  The  seed  of  wheat  must  be  first  sown  in  the  earth,  before  it  can  produce  increase  ; 
 so  must  the  seed  of  grace  be  first  sown  in  men's  hearts,  before  they  can  bear  God's  image,  or 
 bring  forth  the  fruits  of  holiness  unto  his  praise  and  gl'  'ry. 
 
 3.  Wheat  is  a  profitable  sort  of  grain,  to   that  laud  where  there  is  plenty  of  it. 
 
 "  So  the  saints  and  people  of  God,  are  a  profitablepeopleuntothe  world;  they  are  the  interest 
 of  those  nations,  cities,  and  places  -where  they  dwell ;  thus  was  Joseph  profitable  to  Potiphar, 
 everything  was  blessed  which  he  had  for  Joseph's  sake,"  Gen.  xxxi.K.  5.  So  was  Laban 
 blessed  for  Jacob's  sake.  "  The  lips  of  the  righteous  teed  many,"  Prov.  x.  21 ;  "  as  poor," 
 saith  Paul,  "  yet  making  many  rich  ;  as  having  nothing,  yet  possessing  all  things,"  2  Cor. 
 vi.  19.  Sodom  was  safe  whilst  Lot  was  in  it ;  "  except  the  Lord  of  hosts  had  left  unto 
 us  a  very  small  remnant,  we  should  have  been  as  Sodom,  and  should  have  been  like  unto 
 Gomorrah,"'  Isa.  i.  9. 
 
 Happy  is  that  land,  that  has  in  it  abundance  of  choice  wheat ;  but  much  more  happy  is 
 that  land,  or  kingdom,  that  hath  abundance  of  choice  Christians,  or  Christ's  spiritual  wheat 
 in  it. 
 
 4.  Wheat  will  abide,  endeavour  and  live  in  the  sharpest  winter,  when  some  other  gi-ain 
 win  not.  So  true  beUevers  do  abide,  endeavour  and  live  in  the  times  of  sharpest  trials, 
 persecutions,  tribulations,  and  temptations. 
 
 "  Because  I  live,  ye  shall  live  also  ;  they  shall  not  know  when  drought  comes,  neither 
 cease  from  yielding  fruit,"'  John  xiv.  19.  Cold  nor  heat  injures  wheat,  but  it  thrives  the 
 better,  so  spiritual  cold  nor  heat  hurts  true  believers  ;  but  as  their  tribulations  abound, 
 their  consolations  abound  also  ;  they  being  ordained  to  bring  forth  fruit,  and  that  their 
 fruit  should  remain,"  John  xv.  IG. 
 
 5.  Wheat  seems  sometimes  as  if  it  were  quite  dead  ;  you  can  in  winter  hardly  see  one 
 green  blade  ;  so  the  saints  seem  sometimes  to  themselves  as  if  they  were  almost  dead, 
 "  I  have  been  afflicted,  and  ready  to  die,  from  my  youth  up,"  saith  Heman,  Psal. 
 Ixxxviii.  15.  "  ily  hope,"  saith  Job,  "  is  perished  ;"  but  though  they  seem  as  dead  bones, 
 and  cry  we  are  dead,  yet  they  have  life  in  their  roots. 
 
 6.  Wheat  is  sometimes,  by  reason  of  unseasonable  weather  in  the  spring,  very  sickly, 
 the  colour  being  changed ;  so  in  like  manner  by  reason  of  Satan's  temptations,  and  the 
 corruptions  of  their  hearts,  and  evils  of  the  times,  poor  believers  are  very  sickly  and  weak, 
 and  their  countenance  is  changed. 
 
 7.  Yet  when  the  sun  shines  sweetly  upon  wheat,  and  God  sends  dry  and  seasonable 
 weather,  it  wonderfully  on  a  sudden  revives,  (as  I  have  often  observed  with  my  own  eyes). 
 So  when  the  Sun  of  Righteousness  shines  sweetly  on  believers,  they  on  a  sudden  revive  ; 
 "  they  shall  revive  as  the  corn,"  Hos.  xiv.  7. 
 
 8.  Wheat  needs  weeding ;  and  if  it  be  not,  it  will  soon  be  grown  over  with  weeds, 
 thistles,  nettles,  &c.  Therefore  the  diligent  husbandman  takes  care  npon  that  account, 
 though  slothful  persons  too  much  neglect  tlieir  fields  ;  so  the  hearts  of  believers  must  be 
 daily  weeded,  lest  the  seed  of  grace  be  choked,  and  the  weeds  of  corruption  cover  their 
 souls,  as  you  heard  concerning  the  thorny  ground.  "  The  cares  of  this  world,  and  the 
 deccitfulness  of  riches,  choke  the  word,  and  it  becometh  unfruitful,"  ilatt.  xui.  22. 
 
 Some  Christians  are  too  much  like  the  man  Solomon  speaks  of,  "  I  went  by  the  field  of 
 the  slothful,  and  by  the  vineyard  of  the  man  void  of  understanding  ;  And  lo,  it  was  all 
 grown  over  with  thorns,  and  nettles  had  covered  the  face  thereof,  &c.  Then  I  saw  and 
 considered  it  well,  I  looked  upon  it,  and  received  instruction,"  Prov.  xxiv.     see  the  para. 
 
 o,r\    o-i  bie  of  the 
 
 9.  Full  ears  of  wheat  hang  down  their  heads,  being  full  of  corn  ;  so  sincere  believers 
 are  humble,  and  lowly-mmded  ;  they  are  poor  in  spirit,  being  little,  nay,  nothing  in  their 
 own  eyes  :  how  humble  was  Abraham  ?  "  I  that  am  but  dust  and  ashes,"  &c,  And  David, 
 
224  THK    PAUATiLF,    OF    TI!F.   WHEAT    AND    TAKES.  [llOOK    I. 
 
 who  cries  out,  I  am  a  worm  and  not  man.  And  Ajjur,  "  Surely  I  am  more  brutish  tljau 
 any  man,  and  have  not  the  knowledge  uf  a  man.  1  neither  learned  wisdom,  nor  liave  the 
 knowledge  of  the  holy,"  Prov.  xxx.  2,  3.  And  also  Job,  "  1  abhor  myself,"  Job  xlii.  6. 
 Isaiah  cries,  "  Wo  is  me,  for  I  am  undone ;  for  I  am  a  man  of  unclean  lips,"  &c.  Isa.  vi. 
 5.  Paul  also  saith,  he  was  "  less  than  the  least  of  all  saints,"  Eph.  iii.  8.  Tijat  soul 
 that  is  humble,  and  nothing  in  himself,  is  full  of  grace.  "  I  know  thy  poverty,  but  thou 
 art  rich,"  Rev.  ii.  9. 
 
 But  proud  and  haughty  professors,  are  like  empty  ears  of  corn,  that  hold  up  their 
 heads ;  they  are  light,  and  of  a  lofty  spirit,  thinking  none  more  wise  and  knowing  as 
 themselves. 
 
 10.  Wheat  is  not  ripe  presently,  but  must  have  time  to  grow  to  maturity,  and  receive 
 the  former  and  latter  rain,  before  it  is  fit  for  the  sickle. 
 
 So  believers  are  not  come  to  full  growth  in  grace,  as  to  degrees,  as  soon  as  they  are 
 Lorn  again  ;  no,  that  child  woulil  seem  a  monster,  that  in  a  week's  time  after  it  is  born 
 should  grow  to  the  stature  of  a  man  ;  a  full  assurance  is  not  had  presently,  nor  without 
 time,  and  much  diligence,  and  such  must  receive  the  latter,  as  well  as  the  former  rain  of 
 the  Spirit ;  though  some  are  ripe  for  heaven  sooner  than  otliers. 
 
 11.  Tares  oft-times  are  found  to  grow  amongst  wheat,  which  tends  greatly  to  mar  its 
 beauty.  So  in  the  churches  of  the  saints  are  often  found  wicked  persons,  by  which  means 
 the  beauty  of  those  congregations  are  much  maiTed ;  and  the  ungodly  of  the  world  vilify 
 and  reproach  them,  as  if  they  were  all  such  ;  therefore  as  soon  as  they  are  discovered, 
 they  are  cast  out  of  the  church,  as  the  incestuous  person  was,  1  Cor.  v.  1 — 5. 
 
 1 2.  Wheat,  when  it  is  fully  ripe,  is  gathered  into  the  barn ;  so  when  Christ  sees  a  be- 
 liever is  ripe  for  lieaven,  he  gathers  it  as  a  flock  of  corn  fully  ripe. 
 
 13.  Sometimes  a  harvest  seems  much  in  bulk,  but  there  is  but  a  little  corn.  So  the 
 spiritual  harvest  may  seem  much  in  bulk,  a  mighty  appearance  of  a  great  liarvest ;  but 
 there  may  be  but  a  few  sincere  believers  amongst  them. 
 
 14.  ^\'heat  dies  first,  before  it  rises  ;  "  Thou  fool,  that  which  thou  sowest  is  not  quick- 
 ened, except  it  die.''  Wheat  seems  to  rot  and  die  before  it  rises,  so  the  bodies  of  behevers 
 nmst  die,  and  lie  under  the  clods  of  the  earth,  before  they  are  raised  at  the  last  day.  But 
 remember,  it  is  the  same  corn  of  wheat,  the  same  grain  that  is  sown,  that  rises  again  ;  it 
 is  the  same  I  say,  as  to  the  matter  or  substance  of  it ;  (though  like  a  grain  of  wheat,  it  is 
 not  the  same  as  to  its  beauty  and  glory)  but  if  it  were  not  the  same  body,  it  could  not  be 
 a  resurrection,  but  a  new  creation  ;  and  then  shall  not  that  body  that  glorified  God  here 
 be  raised  to  glory  ;  nor  tlie  same  body  of  the  wicked  that  sinned  be  punished,  but  an  in- 
 nocent body.  And  by  the  same  reason  it  may  be  denied,  it  was  the  same  body  of  C'lu'ist 
 that  suffered  for  our  sins,  that  was  raised  from  the  dead,  and  so  all  our  hi;pes  of  being 
 saved  must  perish  for  ever. 
 
 APPLICATION. 
 
 1.  We  infer,  that  the  world  is  strangely  deceived,  who  look  upon  believers,  or  the 
 people  of  God,  as  a  base  and  contemptible  company,  even  as  the  refuses  of  all  things  ; 
 whereas  they  are,  as  you  have  heard,  the  most  honourable  ;  none  so  excellent,  choice,  and 
 precious  in  all  the  earth,  as  they  are. 
 
 2.  We  refer  the  excellency  of  divine  grace  ;  all  men,  my  brethren,  naturally  are  alike 
 vile,  sinful,  and  odious  by  sin  ;  there  is  no  difference  ;  it  is  only  that  mighty  work  of  the 
 Spirit  of  God  upon  the  souls  of  his  elect,  that  makes  them  so  glorious,  amicable,  and  precious 
 in  the  sight  of  God  ;  and  that  our  chief  comeliness  is  that  which  we  have  in  Christ,  by  hav- 
 ing his  comeliness,  his  righteousness  put  upon  us ;  by  which  means  Christ  calls,  "  His 
 spouse,  his  love,  his  dove,  his  uudefiled,"  Cant.  v.  2,  4,  7,  and  saith,  there  is  no  spot  in 
 her  ;  "  Thy  renown  went  forth  among  the  heathen  for  thy  beauty.  For  it  was  perfect 
 through  my  comeliness  which  I  put  upon  thee,  saith  the  Lord,"  Ezek.  xvi.  11. 
 
 3.  This  should  teach  all  true  behevers  to  admii'e  the  special  and  distinguishing  love 
 and  grace  of  Goil  to  them  in  Jesus  Christ,  and  to  see  they  he  low  at  his  foot,  and  ascribe 
 all  the  glory  and  praise  to  him  alone. 
 
 4.  Moreover,  what  reproof  may  this  be  to  the  ungodly,  wlio  hate  tlie  saints,  because  of 
 that  grace  and  holiness  that  is  in  them,  and  strive  to  tread  them  under  their  feet ;  alas,  it 
 God  that  is  in  them,  Christ  that  is  in  them,  which  tliey  hate  ;  for  as  they  are  men  they 
 hate  them  not,  but  because  they  are  such  men  that  cannot  run  to  the  same  excess  with 
 them,  cannot  worship  with  them,  nor  have  fellowship  with  them  ;  "  They  being  not  of  the 
 world,  but  bicauso  Christ  hath  called  them  out  of  the  world,  therefore  the  world  hateth 
 tliera." 
 
SEEM.   XXXM.]  THE   PARABLE  OF  THE  WHEAT   AND  TABES.  225 
 
 5.  The  saints  also  may  learn  from  hence,  to  strive  to  be  a  choice  people,  a  holy  peo- 
 ple, a  peculiar  people,  above  all  other  people  in  the  world.  Let  it  appear,  my  brethren, 
 that  we  are  the  product  of  a  choice  seed,  the  offspring  of  God,  such  that  are  born  of  God, 
 that  are  the  chosen  of  God,  the  delight  of  God,  or  the  wheat  of  Jesus  Christ;  the  best  wheat, 
 not  lean  wlieat,  not  smutty  wheat,  some  wlieat  is  smutty  ;  it  is  black,  and  needs  washiu'^, 
 and  so  indeed  do  many  of  the  saints  of  God,  they  are  not  white  wlieat,  but  contrarywise, 
 have  much  filth  cleaving  to  them,  many  spots,  blemishes,  and  infiiinities.  Such  ought  to 
 labour  after  the  sanctification  of  the  Spirit,  and  mortification  of  sin ;  "And  to  hate  the  garment 
 spotted  by  the  flesh,"  Jude  23  ;  and  get  their  hearts,  their  consciences  and  their  lives 
 cleansed  by  the  Spirit,  and  by  faith  in  the  blood  of  Christ ;  "  Let  us  cleanse  ourselves  from 
 all  lilthiness  of  the  flesh  and  spirit,  perfecting  holiness  in  the  fear  of  God,"  2  Cor.  vii.  1. 
 
 6.  Moreover,  by  what  you  have  heard,  you  may  try  yourselves,  and  see  whether  you 
 are  the  choice,  the  holy  and  beloved  ones  of  God,  or  not ;  such  that  are  like  wheat,  you 
 may  go  for  such,  and  think  yourselves  to  be  such,  and  yet  be  mistaken,  and  not  be  such  ; 
 some  are  taken  to  be  as  wheat,  who  may  be  but  tares,  or  chaff  in  God's  sight. 
 
 (1.)  Are  your  hearts  and  lives  holy  ?  Do  you  differ  from  others  ?  Who  hath  made 
 thee  to  differ  from  another  ?  As. there  is  some  wheat  better,  more  fine  than  others  ;  so 
 there  are  some  of  the  saints,  who  in  grace,  hohness,  and  spiritual  gifts,  excel  others  ;  yet 
 all  far  excel  all  unrenewed  siimers,  both  in  heart,  in  principles,  and  in  conversation,  and 
 in  the  end  of  their  conversations  also. 
 
 (2.)  Are  you  humble,  lowly-minded,  full  of  grace,  seeing  your  own  nothingness  ;  and 
 like  a  full  ear  of  wheat,  do  you  hang  down  your  head  iu  the  sense  of  that  inward  c  irrup- 
 tion and  filth  of  your  own  hearts  ? 
 
 (3.)  Are  you  profitable  to  all  j'ou  converse  with  ?  Do  others  receive  spiritual  benefit 
 by  you  ? 
 
 (4.)  Do  you  endure  temptations,  and  thrive  under  sore  trials,  and  flourish  like  Wheat 
 in  a  time  of  drought  ? 
 
 (5.)  Do  J'OU  love  God  and  Jesus  Christ,  with  your  chiefest  love  and  affections,  and  all 
 that  are  his  members,  all  that  are  born  of  hioi  ?  Then  no  doubt  but  you  are  wheat  in  his 
 sight  ? 
 
 SERMON    XXXVI. 
 
 Another  parable  lie  put  forth  unto  them,  saying,  the  kinf/dom  of  heaven  is  likened  unto  a 
 man  that  sowed  good  seed  in  his  field,  &c. — Matt.  xiii.  24,  25.  &c. 
 
 We  have  prosecuted  one  point  of  doctrine,  from  one  principal  part  of  this  parable,  viz. 
 That  behevers  are  a  choice  grain,  they  are  wheat  ;  the  product  of  precious  seed,  &c. 
 
 I  shall  now  proceed  to  another  point  of  doctrine. 
 
 Doct.  2.  The  luigodly  are  a  base  sort  of  peojile  ;  low  and  contemptible,  ^''ba'se^'sort 
 tares,  good  for  nothing.  of  people. 
 
 1.  That  the  wicked,  are  a  base,  low,  and  a  sordid  sort  of  people,  appears 
 
 by  the  names  that  are  given  to  them  in  God's  Word ;  they  are  called  sons  of  Belial,  un- 
 profitable, or  without  yuke,  rude  or  untanieable. 
 
 2.  They  are  called  the  children  of  tlie  wicked  one. 
 
 3.  Children  of  darkness,  and  children  of  this  world. 
 
 4.  Inlidels,  people  without  faith  ;  every  one  that  believes  not  savingly  iu  Christ,  is  an 
 infidel,  though  not  an  infidel  in  the  grossest  sense  ;  ho  may  own  a  deity. 
 
 5.  They  ai'c  the  children  of  the  devil ;  "  In  this  are  manifested  the  children  of  God, 
 and  the  childi'en  of  the  de^dl,"  1  John  iii.  10 ;  as  the  saints  are  a  renowned,  an  honourable 
 peaple,  by  being  called  the  children  of  God,  so  the  wicked  are  a  sordid,  a  base  and  con- 
 temptible people,  by  bemg  called  the  chiidien  of  the  devil.  What  adds  greater  glory  to 
 tlif  one,  or  greater  shime  and  contempt  unto  the  other  ? 
 
 6.  They  are  "  called  children  of  fools,  yea,  children  of  base  men,"  Job.  xxx.  8.  Tlie 
 Hebrew  word,  as  Caryl  notes,  signifies  a  man  fallen,  or  failing  and  withered  in  his  under- 
 standing. A  fool  wants  filling,  or  furniture  for  his  mind ;  he  is  like  bare  walls,  or  an 
 empty  house.  They  arc  children  of  Nabal,  ,^saith  he)  a  son  of  Xabal,  is  of  the  same  signi- 
 fication in  holy  language,  with  a  son  of  BeUal ;  disobedient,  rebellious  ones,  who  will  not 
 
226  THE   PARABLE   OF   THE   WHEAT   AND   TAIiES.  [BOOK  I. 
 
 endure  the  yoke  ;  or  foolish  ones,  as  having  little  wit  to  choose  their  way,  so  they  make 
 as  little  conscience  of  their  way  ;  but  as  he  observes  by  an  Hebrewism,  it  doth  not  refer 
 to  their  parents,  as  to  themselves,  base  men,  as  jNIr.  Broughton  renders  it,  or  the  most  ig- 
 nominious among  men  ;  tliey  are  men  without  honour,  who  understand  not,  and  so  are 
 like  the  beasts  that  perisheth. 
 
 7.  They  are  frequently  called  rebels  against  God,  and  haters  of  God ;  "  The  haters  of 
 the  Lord  should  have  submitted  themselves,"  Psal.  Ixxxi.  15.  Can  a  more  odious  name  be 
 given  to  men,  than  to  be  called  haters  of  God  ? 
 
 8.  They  are  called  devils  ;  "  Have  not  I  chosen  you  twelve,  and  one  of  you  is  a 
 devU  ?"  John  vi.  70.  "  The  devil  shall  cast  some  of  you  into  prison,"  &c.,  certainly  he 
 means  wicked  men  influenced  by  the  devil. 
 
 9.  How  often  are  they  compared  to  brutes  ;  nay,  to  the  most  contemptible  of  brutish 
 creatures.  They  are  called  dogs,  swine,  &c.  "  Cast  not  your  pearls  before  swine  ;"  "  be- 
 ware of  dogs,"  Mark  vii.  G.     Phil.  iii.  2. 
 
 10.  They  are  called  tares,  because  it  imitates  the  wheat,  and  groweth  up  with  it, 
 as  if  it  were  the  same  kind  with  the  wheat ;  it  should  not,  saith  one,  be  translated  tares, 
 Leigh's  crit.  but  evil  seed  ;  it  is  that  which  we  call  the  deaf  ears,  which  grow  up  with  the 
 Sacr.  wheat,  and  cannot  be  discerned  till  harvest,  and  then  it  appears  nought ;  for 
 those  we  call  tares,  or  fitches,  are  soon  discerned,  and  plucked  up ;  nor  are  fitches  so  con- 
 temptible, being  good  food  for  cattle.  Therefore  that  seed  called  tares  among  us,  cannot 
 be  the  tares  our  Saviour  alludes  to. 
 
 Now  smce  wicked  men,  particularly  hypocrites,  who  strive  to  imitate  the  saints  of  God, 
 are  called  tares,  or  evil  seed,  it  shows  they  are  of  no  worth,  of  no  value,  but  hateful  in 
 the  sight  of  God. 
 
 And  though  those  tares  are  so  much  like  wheat,  whilst  in  the  blade,  that  they  cannot, 
 as  'Mi:  Wilson  observes,  be  discerned  ;  yet  when  the  harvest  comes,  they  will  appear  vile 
 and  contemptible. 
 
 Wicked  men  2.  The  UDgodly  are  a  vile,  low,  and  sordid  sort  of  people,  doth  appear.  1. 
 offlpril'^g''"l)'f  In  that  they  are  the  offspiiug  of  the  devil,  the  seed  of  Satan  ;  as  they  are  men 
 tiie  ieviL  and  women,  it  is  tnie,  they  are  from  God,  or  his  workmanship  ;  but  as  they 
 are  wicked  and  ungodly,  they  are  from  the  devil,  "  Ye  are,"  saith  our  Lord,  "  of  your  father 
 the  devil,  and  the  lusts  of  your  father  ye  will  do,"  John  viii.  44  ;  hence  Cain  is  said  to 
 be  of  the  wicked  one,  1  John  iii.  12. 
 
 He  that  committeth  sin,  is  of  the  devil ;  not  every  one  that  sins,  for  there  is  not  a  just 
 man  on  earth,  that  doth  good,  and  sinneth  not ;  but  he  that  sinneth  with  full  purpose  and 
 consent  of  his  will ;  or  that  liveth  in  a  course,  trade,  or  custom  of  sinning,  he  is  of  the 
 devil ;  let  him  be  whosoever  he  will,  though  he  be  a  Idng,  or  one  of  the  greatest  poten- 
 tates of  the  world,  and  boast  never  so  much  of  the  nobleness  of  his  descent,  blood,  and 
 family,  he  is  for  all  that  of  the  devil.  0  how  may  this  tend  to  lower  the  top-sails  of  the 
 haughty  monarchs  of  the  earth  !  BeUevers  (you  heard  the  last  day)  are  the  seed  of  God ; 
 but  all  wicked  men  are  the  seed  and  offspring  of  the  devil ;  they  are  begotten  of  him, 
 proceed  as  it  were  from  his  cursed  loins. 
 
 Wiciied  men  H.  Ungodly  persons  are  a  base,  a  sordid,  and  contemptible  people,  appears 
 and'^iow^^'  ^'^'^^  ^^^^  ^°^^'  ^^^^  ''^^^'  worldly,  and  earthly  spirit  they  are  of;  the  apostle 
 earthly  spi-  gives  them  their  character,  "  Whose  end  is  destruction,  whose  God  is  their 
 "'■  bellies,  and  whose  gloi-y  is  in  their  shame,  who  mind  earthly  things,"  Phil.  iii. 
 
 19.  That  is,  they  mind  earthly  things  more  than  those  things  that  are  above  ;  value 
 their  earthly  riches,  their  sinful  pleasures,  and  carnal  honours,  above  God,  or  Jesus 
 Christ ;  nay,  preferred  their  base,  sordid,  and  vOe  lusts,  above  all  that  good  which  is  in 
 the  blessed  God,  or  in  Jesus  Christ.  Doth  not  this  show  what  a  poor,  base,  and  con- 
 temptible spirit  they  are  of? 
 
 III.  But  not  only  fi'om  hence  do  they  appear  of  a  base  and  sordid  spirit,  but  much  more 
 in  that  they  are  so  much  like  the  devil  himself  in  sensuality  and  earthly-mindeduess ; 
 Wicked  men     ^^^Y  ^1*°'^^  ''''^y  ^''^  ^^''^'^  '^^''^  animals ;  but  by  their  pride,  cruelty,  malice, 
 are  like  the     envy  and  hatred  of  the  saints,  they  show  themselves  to  be  mere  incainate 
 ^^'  ■  devils,  or  devils  in  the  shape  of  men ;  they  have  his  very  image  upon  them, 
 
 as  they  proceed  from  him  ;  is  the  devil  an  enemy  to  God,  to  Christ,  to  the  saints,  and  to 
 hohness  and  virtue  ?  So  are  wicked  men.  Do  devils  sin  freely,  with  full  purpose,  and 
 cannot  but  sin  ?  So  do  wicked  men  :  Do  devils  do  what  they  can  to  encourage  vice,  and 
 all  profaneness,  and  by  one  means  or  another  strive  to  hinder  or  suppress  real  godliness? 
 
SERM.    XXXVI.]  THE   PARABLE   OF   THE    WHFAT    AND   TARES.  227 
 
 This  is  also  the  great  design  and  endeavour  of  some  wicked  men  ;  is  the  devil  so  malici- 
 ous an  enemy  against  the  godly,  that  God  seeth  it  necessary  to  restrain  or  chain  him  up. 
 
 The  like  he  seeth  in  ungodly  men,  and  therefore  he  restrains  them  also  ;  for  as  the  devil 
 is  houndiess  in  his  rage  and  mahce  to  niaukiud,  so  are  many  of  his  emissaries  against  their 
 fellow  creatures. 
 
 Doth  the  devil  prompt  and  tempt  men  to  sin,  to  make  them  if  he  could  as  vile  as  him- 
 self? So  do  wicked  men  entice,  tempt,  or  draw  others  to  sin,  and  to  commit  all  acts 
 of  abomination  also.  Is  the  devil  swelled  with  pride  ?  So  are  wicked  men.  Is  the  devil 
 an  accuser  of  the  brethren?  Why,  wicked  men  are  in  that  like  unto  him.  Also  thus  as 
 wicked  men  have  Satan's  name  given  to  them,  so  they  have  his  hellish  nature  also  in 
 them,  and  therefore  are  a  base,  vile,  and  contemptible  people. 
 
 Note  also,  that  pride,  malice  and  envy,  are  diabolical  evils  ;  and  the  more  proud  or 
 malicious,  the  more  like  the  devil  is  any  man  or  woman. 
 
 IV.  Ungodly  men  are  a  low,  base,  and  sordid  people,  if  we  observe  what  food  they  eat 
 or  live  upon  ;  prmces  and  noble  ones  of  the  earth  fare  high,  they  eat  the  fat,  and  drink  the 
 sweet ;  they  have  all  varieties  oi  delicious  food  ;  but  the  baser  sort,  such  that  are  ignoble, 
 poor,  and  contemptible,  feed  on  mere  trash,  on  roots,  or  mean  diet ;  even  so  the  saints  be- 
 ing noble  and  high-born  souls,  kings  children,  princes,  or  the  most  honourable  of  the  earth, 
 you  heard  they  feed  on  choice  food,  heavenly  food ;  they  eat  at  the  king's  table ;  they 
 "  eat  that  which  is  good,  and  their  souls  delight  themselves  in  fatness,"  Isa.  Iv.  2. 
 
 But  the  wicked  feed  on  husks,  which  the  swine  eat,  with  which  (like  the  Prodigal)  they 
 would  fiiin  fill  their  bellies  ;  nay,  they  are  said  to  feed  on  ashes,  and  on  See  the  pa- 
 the  wind ;  by  husks  are  meant  the  riches,  honours,  and  sinful  pleasures  of  Prodig°i  ""^ 
 this  world,  which  can  never  satisfy  the  immortal  soul  of  man.  Son. 
 
 By  feeding  on  the  wind,  is  meant  false  doctrine,  errors,  and  airy  notions ;  and  hence  it 
 is  that  this  sort  are  puffed  up  Idee  bladders  with  pride  and  vain-glory,  Hos.  xii.  I.    .- 
 
 V.  This  fm-ther  appears  by  the  poor  and  vile  clothing  they  wear  ;  noble  persons  are 
 Icnown  by  their  rich  apparel,  their  excellent  robes,  and  by  being  decked  with  r.zek.  xvi.  12, 
 jewels,  pearls,  and  precious  stones  ;  if  you  see  a  person  in  cloth  of  gold,  and     13, 
 
 a  crown  on  his  head,  you  presently  say  he  is  a  king.  Thus  the  saints,  you  13!  '  ''  '  ' 
 heard,  are  in  a  spiritual  manner  clothed  and  adorned. 
 
 But  the  wicked  are  clothed  with  nothing  •  but  filthy  rags,  Isa.  Ixiv.  6,  even  the  best  of 
 them,  who  live  a  moral  sober  lii'e ;  for  if  a  believer's  own  inherent  righteousness  is  in 
 comparison  of  the  righteousness  of  Christ,  but  as  filthy  rags,  or  filthy  garments ; 
 Zech.  iii.  5  ;  what  sordid  rags  are  they  that  wicked  men  have  on,  even  the  best  anil 
 most  reformed  of  them  ?  And  as  for  the  rest  they  are  quite  naked,  and  their  shaae  ap- 
 pears to  all,  and  therefore  they  are  a  poor,  low,  wretched,  base,  and  sordid  sort  of  people, 
 and  so  may  well  be  compared  to  tares.  Rev.  iii.  17. 
 
 VI.  It  appears  also  by  the  company  they  keep  ;  wicked  men  delight  in  the  baser  sort, 
 they  cannot  tell  how  to  behave  themselves  amongst  such  that  are  born  from  above  ;  no, 
 no  company  pleaseth  them  but  such  who  have  the  same  swinish  and  brutish  nature,  who 
 like  a  sow  love  to  swallow  in  the  mire  and  filth  and  horrid  pollution,  2  Tim.  ii.  2. 
 
 VII.  In  respect  of  those  filthy  and  loathsome  sores  they  have  on  them,  they  appear  a 
 base,  a  hateful,  and  sordid  sort  of  people ;  they  have  nothing  from  the  soles  of  their  feet 
 unto  their  head  but  wounds,  and  bruises,  and  putrifying  sores,  as  well  as  they  are  covered 
 with  nothing  but  loathsome  rags,  Isa.  i.  6. 
 
 VIII.  They  are  a  low,  base,  and  a  sordid  sort  of  people,  doth  also  appear  in  respect  of 
 their  end,  to  which  they  are  appointed  ;  tares  are  for  the  fire  ;  when  harvest  comes,  then 
 the  wheat  shall  be  gathered  into  Christ's  garner,  and  the  tares  shall  be  bound  up  into 
 bundles,  and  thrown  mto  the  fire,  and  they  shall  be  burned,  being  good  for  nothing  but  to 
 make  fuel  of;  hence  also  they  are  compared  to  thorns  and  briars  fully  dry,  which  were 
 not  created  of  God,  but  are  the  fruit  of  the  curse,  Isa.  xxvii.  4,  Gen.  iii.  12. 
 
 APPLICATION. 
 
 1.  We  may  infer  from  hence,  that  God  doth  lay  the  wicked  under  the  highest  contempt. 
 
 2.  How  blind  are  all  ungodly  persons  I  In  a  spiritual  sense  tiiey  only  see  with  fleshly 
 eyes,  and  behold  things  that  are  visible  and  temporal ;  but  they  cannot  discern  any  beauty 
 in  spiritual  things  and  objects,  because  they  are  spiritually  discerned.  Moreover,  they  can- 
 not taste  how  good  God  is,  they  favour  not,  relish  not,  heavenly  food ;  no,  nor  is  it  pos- 
 sible they  should,  unless  they  had  a  heavenly  nature  ;  for  it  is  the  new  man,  the  new 
 creature,  or  such  that  are  born  of  God,  who  know  how  gracious  and  good  God  is. 
 
 p2 
 
223  THE    PARABLE    OF    THE    WHEAT   AND    TAKES.  [eOOK   I. 
 
 3.  AVe  infer  that  sin  bath  made  a  fearful  change  on  manldnd,  and  strangely  altered  his 
 fii'st  glorious  constitution,  marred  and  spoiled  his  heauty  ;  how  glorious  was  he  when  he 
 came,  out  of  God's  hands  !  He  was  made  but  a  little  lower  than  the  holy  angels  ;  but  by 
 sin  he  is  become  almost  as  black  and  odious  as  devils. 
 
 4.  From  hence  also  we  may  infer,  that  "  a  wicked  man  is  loathsome,"  Prov.  xiii.  5, 
 as  Solomon  saitb  ;  and  well  may  the  Holy  Ghost  say,  that  sinners  naturally  were  cast 
 forth  in  their  blood  and  filth,  "  to  tlie  loathing  of  their  persons,"  Ezek.  xvi.  5. 
 
 5.  Moreover  from  hence  we  may  see  the  cause  why  God  values  them  no  more.  They 
 are  of  little  worth  to  him,  and  therefore  he  hath,  for  the  sake  of  bis  own  people,  his  be- 
 loved ones,  given  whole  nations  of  these  sordid  wretches  to  the  sword,  and  valued  them 
 not,  but  trod  them  under  his  feet  as  dirt  and  filth  :  "  I  tave  Egypt  for  thy  ransom,  Ethi- 
 Qiiia  and  Seba  for  thee  ;  since  thou  wast  precious  in  my  sight,  -thou  hast  been  honom-able, 
 and  I  have  loved  thee,"  Isa.  xliii.  4.  Well,  and  what  then  ?  "  Therefore  will  I  give  men 
 for  tliee,  and  people  for  thy  life  ;"  and  from  hence  also  it  is  said,  he  reproved  kings  for 
 their  sakes  ;  "  When  they  went  from  one  nation  to  another,  from  one  kingdom  to  another, 
 be  sufl'ered  no  man  to  do  them  wrong  ;  yea,  he  reproveth  kings  for  their  sakes  :  saymg, 
 touch  not  mine  anointed,  and  do  my  prophets  no  harm,"  Psal.  cv.  13 — 15. 
 
 The  haughty  kings  of  the  earth  are  as  filth,  or  hateful  persons  in  Christ's  sight  ;  and  he 
 therefore  "  will  come  on  these  princes  as  upon  mortar,  and  as  the  potter  treadeth  the 
 clay,"  Isa.  xli.  25  ;  they  shall  know  that  he  abhorreth  them,  and  will  take  vengeance 
 upon  them,  for  all  the  wrong  they  have  done  to  his  saints  and  beloved  ones,  who  are  as 
 precious  to  him  as  the  apjjle  of  his  eye. 
 
 6.  From  hence  also  we  infer,  that  grace  is  of  a  transcendent  nature  ;  what  a  change 
 doth  it  make  in  one  of  these  odious,  loathsome  creatui'es  ?  0  when  God  gives  his  Spu-it, 
 infuseth  grace  into  the  heart  of  a  vile  sinner,  what  a  wonderful  change  doth  it  produce  in 
 such  a  one  !  It  makes  the  vile  honourable,  the  deformed  beautiful,  and  tlie  swinish  nature 
 a  lamb4ike  nature ;  the  churl  liberal,  the  proud  humble,  the  malicious  pitiful ;  in  a  word, 
 it  turueth  the  diabohcal  nature  into  a  God4ike  and  a  Christ4ike  natm-e  and  disposition. 
 
 7.  Let  sinners  therefore  from  hence  learn  to  lothe  themselves,  and  attend  upon  the 
 word  of  God.  0  look  to  Christ !  Cry  to  him  that  he  would  work  a  blessed  change  in  you, 
 that  you  may  find  the  effects  of  the  blood  of  Jesus,  and  the  nature  of  true  faith  upon  your 
 hearts  ;  that,  tbougli  now  you  are  base  and  filthy  creatures  in  God's  sight,  being  polluted 
 with  sin,  and  in  many  things  resemble  the  devil,  you  may  find  a  blessed  change,  and  be- 
 come beautiful  and  glorious  in  God's  siglit. 
 
 8.  We  also  infer  from  hence,  that  tliere  is  just  cause  for  sinners,  when  God  opens  their 
 eyes,  to  lothe  themselves,  "  Ye  shall  lothe  yourselves  in  your  own  sight,  for  all  your  evils 
 that  ye  have  committed,"  &c.,  Ezek.  xx.  4y.  Grace  makes  a  believer  ashamed  of  his  for- 
 mer state,  and  -ibominable  filthiness,  "  That  thou  mayest  remember  and  be  confounded, 
 and  never  open  thy  mouth  any  more  because  of  thy  shame,  when  I  am  pacified  towards 
 thee  for  all  that  thou  hast  done,  saith  the  Lord,"  Ezek.  xvi.  63. 
 
 Lastly,  you  that  are  Christ's  wheat,  the  product  of  his  good  seed  :  or  who  are  believers, 
 praise  God  and  admii'e  his  free  gi'ace,  who  hatli  wrought  such  a  blessed  change  in  your 
 souls  who  were  once  as  vile,  as  filthy,  and  as  abominable  as  others  ;  but  now  ye  are  washed, 
 justified,  and  sanctified,  0  let  God  have  all  the  glory  !  It  is  he  alone  that  has  made  the  dif- 
 lerence,  and  let  it  a)jpear  you  are  a  choice  and  precious  people  ;  and  labour  to  live  to  the 
 glorifying  of  his  grace,  who  hath  called  you.  I  shall  now  proceed  to  another  point  of  doc- 
 trine, 1  Cor.  vi.  11. 
 
 Doct.  The  blessed  God  would  have  the  wlieat  and  tares,  i.  e.,  the  godly  and  the 
 wcked,  grow  together  in  ..3  field  of  this  world,  and  both  to  ripen  for  the  harvest ;  i.  e., 
 the  end  thereof. 
 
 1.  He  would  have  bis  o^'u  people  abide  in  the  world,  though  they  meet  with  many  sor- 
 rows, afthctions,  trials,  and  .  1  usage  whilst  tliey  are  here,  by  reason  of  sin,  Satan,  and  the 
 ungodly  that  dwell  therein,  "I  pray  not  that  thou  shouklst  take  them  out  of  the  worhl, 
 but  that  thou  wouldst  keep  them  from  the  evil,"  John  xvii.  15.  Our  Lord  doth  not  mean 
 afflictive  evil,  or  the  e\al  of  afflictions,  (unless  it  be  such  afflictions  that  are  penal,  or  in  a 
 way  of  wrath,  and  divine  justice,  which  none  of  the  godly  shall  ever  meet  with  ;  because 
 our  blessed  Saviour  hath  born  all  penal  e\'il,  or  vindictive  wrath,  for  them)  it  is  therefore 
 the  evil  of  sin ;  such  sin  that  wouhl  or  might  be  ruinous  to  their  souls,  he  prayed  we  might 
 be  kept  fi-om  such  evil ;  for  the  Father  heard  our  Lord  always,  therefore  he  granted  what 
 he  asked  of  him  here. 
 
 Quest.     But  \chy  would  he  not  have  his  whei-.t,  his  saints  taken  out  of  the  world  ? 
 
£EIiM.   XXXni.]  THE   PAHABLE   OF   THE   WHEAT   AND   TAKES.  229 
 
 1.  He  cloth  not  mean  tliat  he  would  have  them  live  in  this  world  always  ;       'wiiy  God 
 no,  but  so  long,  even  until  tliej  arc  ripe  for  heaven  ;  wheat  is  not  ripe  pre-  h  ""p  ii!!."'' 
 sently.     Believers  shall  abide  here,  until  tliey  arc  actually  fit  and  prepared  i»"rie  be 
 for  God's  garner  above.  of  "the  world. 
 
 2.  Because  they  are  in  some  sense  the  "  light  of  this  dark  world,"  llatt.  v.  14.  Should 
 all  the  samts  be  talceu  out  of  the  world,  what  a  dark  world  would  this  be  ?  Moreover, 
 they  are  the  salt  of  the  earth,  ver.  13;    this  world  would  stink    in  the 
 
 nostrils  of  God,  were  it  not  for  the  saiuts  that  are  hi  it,  who  like  salt  in  some       ?''.^ ''}'' 
 
 '  .  '  saints  the 
 
 sense  preserve  it  from  putreiaction.  light  of  the 
 
 3.  Because  they  have  much  work  to  do  for  God's  glory,  nd  for  the  good  Jhf  st'it^of^ 
 and  benelit  of  mankind  in  their  several  generations,  whilst  this  world  shall  the  eanh. 
 continue. 
 
 The  saints,  especially  the  ministers  of  the  gospel,  are  God's  witnesses,  who  stand  up  for 
 him,  witness  to  his  truth,  his  lioliness,  justice,  mercy,  love,  faithfulness,  &c.,  to  the  estab- 
 lishing and  comfort  of  the  elect  and  to  the  condemnation  of  the  wicked,  and  the  aggravation 
 of  their  shis. 
 
 Quest.  But  why  woiUd  God  have  the  tares  also  to  grow  in  the  field  of  this  world,  and 
 not  rooted  out  of  it  ? 
 
 Answ.  1.  He  would  not  have  his  church  and  people  to  root  them  out,  fwere       ^^','l''i  *'"* 
 
 ■     •       ,•  \/.i  ,•  .,,  ^         ^     would  have 
 
 It  in  their  power)  for  the  reason  he  gives,  i.  e.,  lest  they  root  out  some  of  the  tares 
 
 this  V  heat  with  them,  which  I  ha\-e  spoken  unto  already.  "^j  of "t'h^ 
 
 2.  God  himself  will  not  destroy  them,  or  root  them  all  out  of  the  world  pre-  ^vol■l^l. 
 sently  ;  because  their  sins,  like  those  of  the  Amorites,  may  not  be  yet  full,  or  they  may  not 
 be  fully  ripe  for  the  harvest. 
 
 3.  That  God  may  show  his  patience,  long-suffering,  and  forbearance  f""'-  ''•  ■*■  *■ 
 towai'ds  them,  as  the  apostle  shows.  2  I'et.  iii'.  9.' 
 
 4.  I'erhaps  some  of  God's  elect  may  be  amongst  them,  or  at  least  some  of  their  off- 
 spring may  be  such  ;  for  the  election  of  grace  runs  to  many  persons,  who  are  the  children 
 of  ungodly  parents  ;  or  such  that  are  here  called  tares  ;  an  hypocrite,  or  an  abominable 
 wretch,  may  have  a  godly  child ;  the  stock  therefore  must  live  until  the  fruit  be  brought 
 forth  ;  but  no  more  as  to  this.  Moreover,  we  may  note  from  the  answer  given  to  the  ser- 
 vants, (who  would  pull  up  the  tares). 
 
 Doct.  Tliat  some  of  the  tares  are  much  like  the  wheat ;  or  do  in  some  things  especially, 
 whilst  in  the  blade,  resemble  the  saints,  being  not  discovered  till  haiTest. 
 
 Tliis  shows,  that  by  the  tares,  hypocrites  are  rather  meant  than  profane  persons,  who 
 show  their  sin,  as  Sodom,  and  hide  it  not. 
 
 I  shall  hint  a  few  tilings  to  this  observation. 
 
 1.  Hypocrites  may  own  the  true  doctrine  of  the  gospel,  and  make  a  profession  of  re- 
 ligion, and  be  taken  for  samts  by  the  godly,  as  is  showed  iu  the  parable  of  the  wise  and 
 foolish  vu-gins. 
 
 2.  They  may  be  under  the  common  illuminations  of  the  Spuit,  and  partake  of  the  gifts 
 thereof,  as  is  showed  by  the  apostle,  Heb.  vi.  4,  5,  G. 
 
 3.  They  may  be  found  in  the  discharge  or  performance  of  all  external  duties  of  religion  ; 
 and  particularly  theymay  pray  often  ;  for  thus  tlie  Pharisees  clid ;  "  I  praj-  twice  a  day,"  &c. 
 
 But  having  in  two  parables  showed  largely  how  far  a  hypocrite  may  go,     ?,"'  •';'[!'' 
 (and  how  much  he  may  resemble  a  true  Christian)  I  shall  say  no  more  to  it     fower,  and 
 here  oftheVir- 
 
 '"-'"-•  gins. 
 
 SERMON  XXXVII. 
 
 Jiilt  thou  then  that  we  (p  nyid  c/ather  them  vp  ?  hvthe  said,  vai/.  lest  tehile  i/nur/alher  vp  the 
 lares,  ye  root  vp  also  tlic  U'heat  ui'lh  them.  Lei  Loth  gruw  torjethcr  until  liarveU. — Matt, 
 xiii.  2t)^3U. 
 
 I  Have  spoken  already  to  one  or  two  points  of  doctrine,  showing  both  the  nature  of  the 
 wheat  and  tares. 
 
 Doct.  6.  We  again  observe,  that  the  remissness  of  Christ's  ministers  and  ''"'"^  danger 
 churches,  in  not  watching  against  Satan  and  evil  men,  is  of  a  bad  and  dange-  remifsnessQr 
 reus  nature.  sleeping. 
 
 AYhile  men  slept,  the  devil  sowed  Lis  evil  seed  ;  that  is  through  the  negli- 
 
230  THE  PARABLE  OF  THE  WHEAT  AND  TARES.  [BOOK  I. 
 
 gence,  slotlifulness,  or  remissness  of  Christ's  ministers  and  his  people  ;  Satan  by  his  vile  in- 
 struments sowed  tlie  seed  of  errors  and  heresy  in  the  church,  or  rather  in  the  field  of  the 
 world  ;  from  whence  many  evU  men  sprang  up,  to  the  hurt  and  prejudice  of  God's  people. 
 
 And  this  evidently  appeared  in  the  succeeding  ages,  next  the  apostles'  time ;  0  what  evil 
 men  !  Yea,  cursed  wolves  rose,  as  St.  Paul  told  the  elders  of  tlie  church  at  Ephesus  there 
 would,  "  For  I  know  this,  that  after  my  departing,  shall  grievous  wolves  enter  in  among 
 you,  not  sparing  the  flock,"  Acts.  xx.  29. 
 
 1  Tim.  i.  20.  What  evil  men  were  Hyraeneseus,  Alexander,  Nicolatains,  Hermogenes, 
 
 2Tim.  i.  15.  j^^ji  j^j-fgj.  ti,em  Arius  and  his  followers,  who  denied  the  God-head  of  our 
 blessed  Saviour  ;  and  multitudes  more  of  cursed  heretics  also  sprang  up,  which  doubtless 
 ■was  through  the  carelessness  of  some  of  Christ's  servants,  and  all  chiefly  through  the  malice 
 of  Satan,  that  enemy  of  God,  and  of  the  souls  of  men,  and  to  show  his  cruel  hatred  to  our 
 Lord  Jesus  Christ,  and  to  the  doctrine  of  the  gospel,  yet  no  doubt  but  those  wars  that  rose 
 in  the  church  about  the  Arian  heresies,  is  condemned,  by  our  Lord  in  this  parable  ;  it  may 
 be  feared,  some  wheat  might  be  plucked  up  in  those  times  among  the  tares,  by  the  slaughter 
 of  such  a  multitude. 
 
 TJSE. 
 
 This  may  caution  all  ministers  of  Christ,  and  churches,  to  take  heed  they  sleep  not,  but 
 watch,  and  take  heed  least  evil  seed  be  sown  amongst  them,  I  mean  the  seed  of  error  and 
 heresy  ;  or  such  doctrine  that  tends  to  licentiousness,  or  to  corrupt  the  doctrine  of  God's 
 free  grace.     For, 
 
 1.  Many  may  under  fair  pretences  of  exalting  Christ,  sow  pernicious  and  poisonous  seed  ; 
 and  others  under  a  colour  of  promoting  holiness  and  sanctification,  have  corrupted  the  doc- 
 trine of  free  justification  by  Christ's  righteousness  alone. 
 
 2.  By  way  of  council,  beware  of  such  men  who  are  lifted  up  with  pride,  who  to  magnify 
 themselves,  seem  to  despise  others,  perhaps  more  worthy  than  themselves. 
 
 3.  Beware  of  such  that  efl'ect  novelty,  and  strive  to  promote  new  notions  in  matters  of 
 religion,  and  all  to  have  themselves  admired  by  the  multitude,  and  unthinking  persons. 
 
 4.  Likewise  have  a  watchful  eye,  of  such  that  cry  up  this  and  that  man,  and  cry  down 
 others  ;  lest  the  evil  seed  of  the  enemy  spring  up,  and  prove  ruinous  to  their  own  and  other 
 men's  souls  ;  also  lest  they  prove  tares. 
 
 5.  Moreover,  watch  such  who  are  subject  to  wander  from  their  own  fold  and  pasture  ; 
 and  such  also  that  are  ready,  on  eveiy  small  occasion,  to  take  offence,  and  quarrel  with 
 their  brethren,  or  to  neglect  to  assemble  themselves  with  the  church,  Heb.  x.  25  ;  also 
 such  that  seem  earthly,  cold,  or  lukewarm  in  the  things  of  God.  But  I  shall  add  no  more 
 to  this. 
 
 Let  both  grow  together  until  harvest. 
 
 Doct.  7.  From  hence  I  note.  That  both  the  wheat  and  the  tares,  true  believers  and 
 hypocrites,  saints  and  sinners,  do  ripen  for  the  harvest. 
 
 1.  I  shall  show  you  how  the  wheat,  or  sincere  ('hristians,  ripen  for  the  harvest, 
 
 2.  Also  how  the  tares,  or  evil  men,  do  ripen  also. 
 
 1.  As  Wheat  after  it  is  sown  hath  iis  ripening  time.     So  have  the  saints  and  people  of 
 
 wheat  ri-  (1.)  They  ave  first  rooted  in  Christ,  by  virtue  of  a  vital  union  with  him. 
 
 IZlst.  '"'         (2.)  Then  they  sprmg  up. 
 
 (3.)  They  ear  as  it  were,  and  appear  full  of  grace  and  divine  virtue. 
 
 (4.)  Then  afterwards  they  come  to  full  matm'ity. 
 
 IL  Wheat  ripens  gi-aduaUy,  that  it  is  hardly  discerned:  so  the  godly  ripen  gi-adually 
 also,  it  is  hardly  discerned  by  themselves  or  others.  He  that  most  complains  fur  want  of 
 orowth,  may  be  the  most  growing  Christian  ;  for  there  is  a  growing  downward  in  humility. 
 
 in.  Wheat  must  have  showers  to  ripen  it.  So  must  the  saints  have  the  showers  of  di- 
 vine or  heavenly  doctrine,  or  spiritual  dew  to  ripen  them ;  one  minister  by  his  doctrine 
 planteth,  his  gift  chiefly  lieth  that  way  :  another  he  watereth,  his  doctrine  tends  most  to 
 establishment,  growth,  or  to  edification  of  the  saints,  and  to  their  comfort  and  consolation. 
 
 "  I  have  planted,  and  ApoUos  hath  watered,"  1  Cor.  iii.  6. 
 
 I  have  gathered  you  to  Christ,  (as  if  Paul  should  say)  and  Apollos  hath  built  you  up, 
 and  confirmed  you  in  Christ,  with  sound  and  edifying  doctrine ;  "  But  God  gave  the  in- 
 crease," 1  Cor.  iii.  7,  the  new  heart ;  and  all  increase  of  grace  is  from  God ;  it  is  he  that 
 blesseth  the  word  and  ordinances;  the  word  of  God  is  the  rain,  and  it  comes  with  power, 
 and  is  set  home  upon  the  soul  by  the  floly  Spirit,  there  is  a  divine  growth. 
 
SEEM.   XXXVII.]  THB   PARABLE   OF   THE  WHEAT   AJJD   TARES.  231 
 
 Rain  is  much  desired  in  a  time  of  drought,  and  much  prayed  for,  and  it  is  a  great  judg- 
 ment to  have  it  witliheld.  So  the  divine  rain  of  heavenly  doctrine  is  greatly  desired  by  all 
 sincere  Christians  ;  "  I  opened  my  mouth  and  panted,  for  I  longed  for  thy  comraandraents," 
 Psal.  cxix,  liil ;  moreover,  there  cannot  be  a  worse  judgment  than  for  God  to  withhold  or 
 take  away  liis  word  and  ordinances  from  a  people  ;  or  to  have  the  word,  and  yet  the 
 soul  cannot  receive  it,  or  take  it  in,  but  like  rain  that  falls  on  a  rock  it  slides  away ;  this 
 argues  the  heart  is  hard  ;  in  time  of  drought  the  husbandman  cries,  0  Lord,  send  rain  ! 
 0  send  a  soaking  shower  to  soften  the  earth  !  And  to  cause  the  corn  to  grow  and  flourish, 
 even  so  should  we  cry,  when  the  spiritual  raia  is  withheld  from  us,  Heb.  vi.  7,  8. 
 
 IV.  Moreover,  believers  grow  and  ripen  for  the  harvest,  by  means  of  the  shining  and 
 sweet  fructifying  influences  of  "  the  Sun  of  righteousness,"  Mai.  iv.  2  ;  if  Christ  is  with- 
 drawn, or  shines  not  upon  our  souls,  we  grow  not,  flourish  not  in  grace  and  holiness,  but 
 droop,  and  seem  to  wither  or  decay  in  our  souls ;  it  is  Christ  that  quickens,  enhvens,  au.l 
 ripeneth  us  for  har\'est ;  and  such  who  have  most  of  the  influences  of  the  Spirit  ripen  most ; 
 they  flourish  while  others  decay ;  "  it  is  from  me  that  all  thy  fruit  is  found,"  Hos.  xiv.  8. 
 
 V.  Some  Christians  are  like  wheat  smitten  or  blasted,  in  respect  of  their  hope,  peace,  joy, 
 &c.,  and  so  seem  to  languish ;  we  find  God  of  old  smote  some  with  a  mddew,  Amos  iv.  9. 
 0  let  us  fear  nothing  more  than  this  !  Also  some  sow  sparingly,  and  so  shall  reap  spa- 
 ringly, whilst  others  shaU  reap  plentifully,  2  Cor.  ix.  6.  "  Look  to  yourselves,  that  we  lose 
 not  those  tilings  which  we  have  -nTought,  but  that  we  receive  a  full  reward,"  2  John  viii. 
 Itlinisters  may  fail  of  a  full  crop :  and  members  fail  of  a  full  crop  also. 
 
 Quest.  What  should  a  believer  do  to  ripen  for  the  harvest  ? 
 Ans.  1 .  Improve  all  opportunities,  all  seasons  of  grace  |  consider  well  the     -^vhat 
 worth  of  them  ;  also  how  short  and  uncertain  thev  may  be  :  some  that  ripen     believers 
 
 .     . ,    •  ..  T     i  •  1  ..      -J  should  do  to 
 
 not,  tlinve  not,  neglect  gracious  seasons  and  opportunities,  or  are  very  care-     ripen  for 
 less  and  negligent  in  the  matter  ;  they  prefer  the  world  above  the  word.  harvest. 
 
 2.  Observe  well  and  cherish  all  those  convictions  of  your  consciences,  and  of  the  Holy 
 Spirit,  either  in  respect  of  sin  or  duty,  lest  ye  sin  them  away. 
 
 3.  Improve  all  the  dispensations  and  providences  of  God,  or  those  various  trials,  aflBic- 
 tions,  aud  temptations  you  meet  with  ;  tlie  rod  feeds  as  well  as  the  word  ;  the  godly  are 
 "  like  the  palm-tree,"  I'sal.  xcii.  12,  which  thrives  the  more  by  the  weights  hanged  upon 
 it ;  or  like  camomile,  the  more  it  is  trod  upon,  the  more  it  gi-ows  and  flourishes,  Jer.  x.  5. 
 
 4.  Live  much  in  the  sense  and  thoughts  of  death,  and  of  the  judgment  day  ;  0  think 
 much  of  the  harvest,  i.  e.,  the  end  of  the  world  !  Deut.  xxxii.  29.  That  will  quicken  thee 
 to  duty,  and  tend  to  make  thee  more  serious  and  dihgent  in  the  whole  course  of  thy  life. 
 
 5.  See  that  you  gather  day  by  day,  get  more  strength  agaiust  sin,  and  the  corruptions  of 
 your  own  hearts,  and  mortify  these  inordinate  lusts,  and  give  not  way  to  a  carnal  and 
 worldly  frame  of  heart,  Eom.  viii.  I'd  ;  "  But  live  m  the  Spirit,  and  walk  in  the  Spirit," 
 Gal.  V.  IG,  being  spiritually-minded  ;  these  thrive  and  ripen  apace  for  the  harvest :  "  Ab- 
 stain from  afl  fleshly  lusts  that  war  against  the  soul !  "  1  Pet.  ii.  11. 
 
 6.  Labour  to  "  add  to  your  faith  virtue,"  &c.,  2  Pet.  i.  5,  0,  7,  to  grow  in  faith,  get 
 strouger  and  more  stedfast  faith  in  Jesus  Christ ;  and  grow  in  love  to  God,  to  Christ, 
 and  to  his  saints ;  aud  not  only  in  faith  and  love,  but  in  humility  and  patience  also ;  how 
 did  those  saints,  St.  Paul  speaks  of  ripen  ?  "  Your  faith  groweth  exceedingly,  and  the 
 charity  of  every  one  of  you  towards  each  other  aboundeth."  So  that  we  glory  in  you  in  the 
 chm-ches  of  God,  for  your  patience  and  faith  in  all  your  persecutions  and  tribulations  that 
 you  endure,"  2  Thes.  i.  3.  This  is,  my  brethren,  the  glory  of  Christians  ;  that  they  grow 
 in  all  the  graces  of  the  Spirit,  and  in  experience,  in  hohness,  and  heaveiily-mindedness. 
 
 7.  The  way  to  ripen  for  heaven,  is  to  strive  against  all  those  things  that  hinder  or  ob- 
 struct your  gi-owth,  as  thorns  and  briars  ;  i.  e.,  the  cares  of  this  world,  and  the  deceit- 
 fulness  of  riches.  Mat.  xiii.  22;  we  must  also  labour  against  spiritual  drowsiness,  sleepi- 
 ness, and  idleness,  in  God's  service,  and  against  all  things  whatsoever  that  tends  to  hinder 
 our  communion  with  God  and  Jesus  Christ :  it  is  a  sign  a  Christian  ripens  for  glory,  when 
 he  cannot  be  satislied  if  the  face  of  God  be  hid,  or  hath  lost  sight  of  it ;  they  will  also  not 
 withhold  doing  good  while  it  is  in  the  power  of  their  hand ;  some  refuse  doing  good  whilst 
 they  live,  or  leastwise  so  much  good,  pretending  tliey  purpose  to  do  it  at  their  death.  0 
 then,  say  they,  the  servants  of  Christ,  the  interest  of  Christ,  and  the  poor  saints,  shall  be 
 remembered. 
 
 Alas,  it  is  far  better  you  do  it  now,  for  may  be  then  they  may  not  need  it  as  they  do 
 now,  or  perhaps  Satan  will  be  too  hard  for  you,  and  change  your  purpose  before  that  time 
 comes ;  or  others  may  (may  be)  deceive  such  to  whom  you  intend  to  leave  something ; 
 ••  whatsoever  thy  hand  finds  to  do,  do  it  with  thy  might,"  Eccl.  ix.  10  ;  do  it  now  ;  do 
 
232  THE  PAEABLE   OF   THE  WHEAT   AND   TAKES.  [bOOK  1. 
 
 not  defer  it ;  present  promises  touching  what  a  man,  saith  he,  will  do  iu  time  to  come, 
 seldom  ends  in  real  performances. 
 
 8.  Lahoui-  in  all  things  to  keep  a  good  conscience,  both  to^yards  God,  and  towards  man  ; 
 this  was  the  care  of  holy  Paul,  that  so  whether  he  was  present  or  absent  he  might  be  ac- 
 cepted of  God. 
 
 9.  Labour  for  a  full  assurance  of  faith  ;  when  a  man  has  attained  to  a  full  assurance  he 
 is  ripe  for  iieaven ;  but  many  may  bo  ripe  without  this  assiu'ance. 
 
 Secondly,  I  shall  show  you  how  the  tares,  or  the  wicked,  ripen  for  the  harvest  of  sorrow 
 and  denial  burning. 
 
 Note  by  the  way,  as  the  godly  ripen  for  the  harvest  of  joy,  so  the  wicked  ripen  for  tlie 
 harvest  of  sorrow  ;  as  the  growth  of  the  one  is  gradual,  so  also  is  the  other. 
 How  the  (1-)  Mercies  not  improved,  but  slighted  and  neglected,  ripen  the  wicked 
 
 tares  ripen  apace  for  the  harvest.  God  affords  a  plenteous  time  or  season  to  gather  in, 
 and  to  lay  up,  or  to  provide  for  another  world ;  but  they  neglect  it,  and  trifie 
 it  away  ;  they  have  sermon  after  sennon,  but  no  word  fasteus  upon  their  hearts  ;  "  the 
 gospel  comes  to  them  m  word  only,"  1  Thes.  i.  5  ;  perhaps  they  put  the  word  away  from 
 them,  as  that  wliich  concerns  them  not ;  but  may  say  when  they  have  heard  a  sermon, 
 there  was  a  word  for  such  a  one,  and  such  a  one,  but  did  not  hear  any  word  that  con- 
 cerned themselves,  and  so  the  word  becomes  to  them  "  a  savour  of  death  unto  death,"  2 
 Cor.  ii.  16, 
 
 (2.)  When  conscience  is  disregarded,  men  tm-ning  a  deaf  ear  to  those  checks  and  sharp 
 rebukes  they  find  in  their  own  breasts,  this  tends  to  ripen  them  for  ruin ;  for  as  a  man 
 uses  or  deals  with  his  own  conscience,  (which  by  light  received  from  God's  word  reproves 
 •  Seen poem  f^r  siu)  ill  the  same  manner  he  deals  with  the  Holy  God  himself;  for  con- 
 '"t'h'ti  ^^'"^  science  acts,  and  speaks,  and  reproves  by  the  command  and  authority  of  God. 
 vii.  "^      It  is  God's  vicegerent  in  the  soid,  and  this  ungodly  sinners  shall  Icnow  one 
 
 day.  *  Conscience  is  God's  witness  in  man,  and  will  at  the  gi'eat  day  come  in  against 
 all  ungodly  persons,  as  being  privy  to  all  heart-evil,  and  all  deeds  of  wickedness  done  in 
 secret,  Eom.  ii.  15,  16. 
 
 (3.)  When  a  man  "  being  often  reproved  hardenethhis  neck,"  Prov.  xxix.  1,  ministers, 
 parents,  good  men,  and  his  own  conscience,  often  reproves  him  ;  and  God  by  many  sore 
 providences  and  disappointments  reproves  him  ;  but  still  he  is  hardened,  and  Pharaoh-like 
 goes  on  in  his  former  evil,  and  wicked  courses  ;  0  this  ripens  such  persons  for  the  harvest 
 wonderfully  ! 
 
 (4.)  When  the  judgments  of  God  instead  of  softening,  harden  the  sinner ;  this  was 
 that  which  ripened  Pharaoh  and  the  Egyptians.  God  brings  fearful  symptoms  of  his 
 wrath  and  displeasure  upon  this  and  that  man,  this  and  that  nation,  but  they  regard  it 
 not ;  may  be  just  whilst  the  hand  of  God  is  upon  them,  they  will  cry  out,  and  say,  if  the 
 Lord  pleaseth  to  spare  them,  they  will  amend  their  lives,  &c.  But  no  sooner  hath  the 
 Lord  done  it,  but  they  are  as  vde,  as  hypocritical,  and  as  abominable  as  they  were  be- 
 fore ;  nay,  perhaps  worse,  "  Let  favour  be  showed  to  the  wicked,  yet  wiU  he  not  learn 
 righteousness :  iu  the  land  of  uprightness  will  he  deal  unjustly,  and  will  not  behold  the 
 majesty  of  God,"  Isa.  xxvi.  10.  And  this  made  the  prophet  say,  "  Lord,  when  thy  hand 
 is  lifted  up,  they  will  not  see,  &c.,  the  goodness  of  God  in  his  sparmg  mercy  works  no 
 change  in  them  ;  but  that  which  should  lead  them  to  repentance  hardens  them  in  their 
 sins. 
 
 "  Or  despisest  thou  the  riches  of  his  goodness,  forbearance,  and  long-suffering,  not 
 knowing  that  the  goodness  of  the  Lord  leadeth  thee  to  repentance,  but  after  thy  hardness 
 and  impenitent  heart,  treasiu'est  up  wrath  against  the  day  of  wrath,  and  the  revelation  of 
 the  righteous  judgment  of  God,"  Rom.  ii.  4,  5. 
 
 (5.)  When  the  motions  of  the  Spu-it,  in  his  common  operations.  Gen.  \i.  3,  are 
 quenched  ;  God  strove  with  the  old  world,  and  so  he  strives  with  sinners  now,  but  they 
 resist  the  Holy  Ghost ;  but  yet  ho  is  pleased  to  exercise  patience  toward  them  ;  but  at  last 
 he  will  pour  forth  his  wrath,  when  they  are  fully  ripe  for  cutting  down  ;  "  What  if  God 
 willing  to  show  his  wrath,  and  to  make  his  power  known,  endui'e  with  much  long-suffer- 
 ing, the  vessels  of  wrath  fitteth  to  destruction,"  Eom.  ix.  22: 
 
 (6.)  The  tares  or  wicked  men  ripen  for  the  harvest,  by  letting  lusts  conceive  in  them  ; 
 they  readily  and  freely  suffer  it  to  conceive,  and  then  ruminate  upon  it,  and  are  pleased 
 with  the  thoughts  thereof ;  either  from  the  profit,  or  the  pleasiu-e  and  sweetness  of  it : 
 the  lusts  of  malice  seem  sweet  to  some  men,  as  unclean  thoughts  are  pleasant  and  sweet 
 to  others. 
 
SKRMi   XXXni.]  THE   PARABLE   OP    THE   WHEAT  AMD   TAKES.  233 
 
 (7.)  Another  gradation  or  progressive  motion  to  ripening  sinners,  is  when  lusts  con- 
 ceived, break  forth  into  acts,  or  into  the  ahoniinahle  commission  tliorcof ;  "  AVhen  lust  is 
 conceivei.1  it  bringeth  forth  sin,"  &c.  James  i.  15. 
 
 (8.)  A  third  step  is,  when  sins,  yea,  great  sins,  are  exteauated  and  rendered  small ; 
 auil  little  sins  perhaps  looked  upon  as  no  sin,  or  such  that  never  offended  their  blind  and 
 misguided  consciences. 
 
 ('J.)  AVhen  sin  is  delighted  in,  some  men  they  take  pleasure  in  wickedness,  tliey  love 
 their  cursed  abominations.  Sin  is  a  sport  unto  them,  they  "  drink  it  in,  as  the  fish  drinks 
 water,"  Job  xv.  10  ;  sm'e  such  are  near  ripe  for  harvest. 
 
 (10.)  When  tlicy  are  told  of  their  sins,  and  hellish  pollution,  and  they  plead  excuses 
 as  if  the  fault  was  not  theirs  :  but  like  Adam,  say,  the  woman  thou  gavest  me,  she  gave 
 rac  and  I  did  eat :  I  was  drawn  in  unawares  to  commit  this  and  that  sin ;  such  or  such  en- 
 ticed me  into  their  company;  sirs,  this  far  from  confessing  thcu'  sins,  is  but  the  way  to  hide 
 and  cover  them  ;  and  certainly  this  sort  are  near  ripe  also  for  ruin,  or  for  cutting  down. 
 
 (11.)  Such  men  are  certainly  ripe  for  the  harvest,  who  are  found  glorying  in  their  sin 
 and  shame,"  Phil.  iii.  19.  Some  gloried,  how  many  virgins  they  have  defiled  :  or,  how 
 many  whores  they  have  had :  and  still  have  others,  how  craftily  they  cheated  such  and 
 such  persons  ;  and  others,  how  many  robberies  they  have  committed.  Some  also  glory, 
 how  many  silly  ftllows  they  have  druuk  down,  (as  they  call  it)  0  to  what  a  degree  of  sin 
 and  wicketlness  are  such  beastly  wretches  arrived,  who  thus  glory  in  their  filthiuess  ! 
 
 Lastly,  a  hardened  heart,  a  seared  conscience,  final  unbelief  and  impenitence  follows, 
 and  so  they  come  to  be  fully  ripe  for  the  harvest ;  many  do  not  only  love  all  acts  of 
 wickedness,  and  glory  in  their  shame,  but  draw  in  others,  or  are  rmg-leaders  to  all  pro- 
 faneness  ;  and  also  hate,  reproach,  and  vihfy  all  that  are  truly  pious  and  religious  ;  now 
 if  any  man  hates  any  child  of  God,  because  of  his  likeness  to  God,  or  because  of  his  re- 
 ligion and  piety  ;  0  to  what  a  degree  of  wickedness  are  such  grown  !  But  to  close  "with 
 this,  pray  tal<e  notice,  that  wheu  neither  the  Word  of  God,  nor  the  Rod  of  God,  neither 
 mercies,  nor  judgments,  neither  reproof  from  without,  nor  the  checks  of  conscience  from 
 within,  take  any  place  to  humble  sinners,  or  leastwise  to  restrain  them  from  their  helUsh 
 practices ;  but  God  hath  left  them  to  their  own  hearts'  lust,  and  to  walk  in  their  own 
 council ;  and  he  says  to  all  reprovers,  let  them  alone,  who  have  hard  and  impenitent 
 hearts ;  these  are  every  way  ripe  for  the  harvest. 
 
 APPLICATION. 
 
 See  here  what  different  effects  the  gospel  hath  upon  the  children  of  men ;  even  as  the 
 sun  hath  in  respect  of  his  hot  beams,  i.e.,  if  it  shines  upon  wax,  it  softens  that ;  but  if  it 
 shines  upon  the  clay,  it  hardens  diat ;  also  it  shines  upon  a  garden,  and  causeth  the  herbs 
 and  flowers  thereof  to  send  forth  a  fragrant  sceut ;  it  shines  upon  a  filthy  dunghill;  and 
 what  a  loathsome  and  stink  doth  the  same  beams  cause  or  produce  !  So  the  gospel  sun 
 makes  the  hearts  of  believers  soft  and  tender,  but  it  tends  (through  sin  and  Satan's  tem- 
 tations)  to  make  the  hearts  of  some  wicked  men  more  hard  ;  the  gospel  is  a  savour  of  life 
 imto  life  to  some,  and  the  savour  of  death  to  death  to  others  ;  some  bless  God  for  the  word, 
 and  others  blaspheme  God  and  his  servants  who  preach  it. 
 
 1.  We  see  as  the  sun  that  sMnes  on  the  wheat  ripens  that;  so  the  same  sun  shining  on 
 the  tares  ripens  them. 
 
 2.  We  also  may  infer,  that  no  evil  is  like  unto  the  evil  of  sin,  in  respect  to  the  horrid 
 effects  of  it  upon  the  minds  of  the  children  of  men.  And  0  what  folly,  madness,  and 
 ignorance  is  there  in  their  hearts,  cousideruig  what  the  effect  of  sin  is  which  they  so  much  love, 
 and  what  the  fruit  of  it  will  be  m  the  end  !  for  when  sin  is  linished  it  bringeth  forth  death. 
 
 3.  From  hence  let  me  exhort  sinners  to  ponder  their  way ;  consider  what  we  are  a  do- 
 ing, and  whether  they  are  going  ;  0  what  will  the  end  of  these  tares  be  ?  "  Where  shall 
 the  sinner  and  ungodly  appear?"  1  Pet.  iv.  18.  Even  where  the  wicked  rich  man  ap- 
 peared ;  "  in  hell  ho  lifted  up  his  eyes,  being  in  torment,"  Luke  xvi.  23 ;  some  men's 
 eyes  wiU  never  be  opened,  until  they  are  in  eternal  tlames. 
 
 4.  O  let  us  try  ourselves  by  what  hath  been  said,  and  see  wliether  we  ripen  for  heaven 
 or  for  hell ! 
 
 5.  By  way  of  admiration,  we  may  all  stand  and  wonder  at  the  patience,  goodness, 
 mercy,  and  long-suffering  of  God  ;  who  lets  the  wicked  alone  so  long  before  he  cuts  them 
 down :  you  that  are  tares  tremble,  but  let  the  saints  and  people  of  God  rejoice,  who  are 
 his  choice  grain,  the  wheat  of  Jesus  Christ,  for  they  shall  not  be  taken  out  of  thia 
 world,  until  they  are  ripe  for  heaven. 
 
234  THE   PARABLE   OF    THE   WHEAT   AND    TARES.  [bOOK   I. 
 
 SERMON     XXXVIII. 
 
 Let  both  grow  together  until  harvest — Matt.  xiii.  30- 
 
 DocT.     The  harvest  will  come,  which  wiU  be  a  discriminating  day  ;  the  wheat  then  shall 
 be  clearly  discovered  from  the  tares. 
 
 1.  I  shall  show  you  how  fitly  the  end  of  the  world  may  be  compared  to  harvest. 
 
 2.  Show  how  then  the  wheat  shall  be  known  from  the  tares,  or  sincere  believers  from 
 hypocrites. 
 
 Why  the  end         1-  The  harvest  is  the  time  that  the  husbandman  longs  for,  and  hath  much 
 of  the  worici     patience  until  it  cometh. 
 
 to  harvest.^  So  this  spiritual  or  mystical  harvest  is  the  day  which  all  the  godly  long 
 
 for,  and  are  exercised  with  patience  under  all  their  trials  and  afflictions  until 
 it  comes. 
 
 2.  When  the  harvest  is  fuUy  ripe,  then  both  the  wheat  and  tares  are  severed  one  from 
 another  by  the  servants  of  the  husbandman. 
 
 So  all  sincere  Christians  and  hypocrites,  shall,  by  the  angels,  be  separated  one  from  an- 
 other at  the  end  of  the  world. 
 
 3.  When  the  harvest  is  fully  ended,  there  is  no  more  wheat  nor  tares  gi'owing,  or  to 
 be  found  in  the  field. 
 
 So  when  this  world  is  ended,  there  will  be  no  people,  either  godly  nor  wicked,  to  be 
 found  to  live  as  they  do  together,  now  in  this  world,  any  more  for  ever.  For  as  the 
 saints  shall  be  received  into  God's  glorious  barn,  so  the  wicked  shall  be  cast  into  hell. 
 
 4.  Harvest  is  a  time  of  great  joy  to  an  industrious  husbandman,  but  the  sluggard  meets 
 then  with  great  disappointment,  and  is  perplexed  with  gi'ief  and  sorrow. 
 
 So  the  end  of  the  world  will  be  the  day  of  the  saints'  joy  and  gladness  ;  "  everlasting 
 joy  shall  be  upon  their  heads ;  they  shall  obtain  joy  and  gladness,  and  sorrow  and  sigh- 
 ing shall  fly  away,"  Isa.  xxxv.  10.  The  joy  of  believers  then  shall  far  exceed  the  joy  of 
 harvest. 
 
 But  the  wicked  and  slothful  person,  who  sowed  to  the  flesh,  whose  heart,  doctrine,  and 
 life,  demonstrated  they  were  tares,  when  the  end  of  the  world  cometh,  shall  reap  sorrow, 
 shame,  and  confusion  of  face  for  evermore.  "  He  that  soweth  to  the  flesh  shall  reap  cor- 
 ruption, but  he  that  soweth  to  the  Spirit  shall  reap  life  everlasting,"    Gal.  vi.  8. 
 
 Secondly,  how  shall  the  tares  be  known  from  the  wheat,  or  hypocrites  be  discerned  from 
 sincere  believers,  at  the  end  of  the  world  ? 
 
 1.  The  tares,  or  ungodly  persons,  shall  then  be  known  by  their  contemptible  bodies  ; 
 for  though  the  bodies  of  the  wicked  shall  be  raised  immortal,  to  endure  everlastmg  punish- 
 ment ;  yet  their  bodies  shall  not  appear  glorious,  as  the  bodies  of  the  saints  shall ;  for  the 
 saints'  bodies  shall  be  made  "  and  fashioned  like  to  Christ's  glorious  body,"    Phil.  iii.  21. 
 
 And  by  that  the  one  shaU.  be  clearly  known  from  the  other. 
 
 2.  The  ungodly  wUl  (no  doubt)  be  known  by  their  company,  the  saints  shall  be  attend- 
 ed by  all  the  glorious  angels ;  but  the  wicked  shall  have  no  other  retinue  than  their  own 
 condemned  companions,  viz.,  ungodly  persons  and  devils ;  such  company  men  have  chiefly 
 loved  and  delighted  in  here,  shall  be  their  companions  for  ever  in  the  world  to  come ;  ami 
 by  this  men  may  know  how  it  shall  go  with  them  in  that  day. 
 
 3.  The  wicked  wiU  be  known  by  their  being  naked,  or  perhaps  by  that  which  will  be 
 worse  than  being  naked ;  but  the  righteous  shall  be  most  gloriously  clothed,  even  in 
 wrouglit  gold  ;  we  cannot  conceive  how  glorious  their  immortal  robes  wiU  be  in  that  day. 
 
 4.  The  wicked  will  be  known  by  their  dismal  cries  and  lamentation.  "  Behold,  my 
 servant  shall  sing  for  joy  of  heart,  but  ye  shall  cry  for  sorrow  of  heart,  and  shall  howl  for 
 vexation  of  spirit,"  Isa.  Ixv.  14.  The  consciences  of  the  wicked  will  accuse,  condemn, 
 and  terrify  them,  so  that  their  lamentaion  will  be  exceeding  great. 
 
 5.  The  ungodly  will  in  that  day  be  known  from  the  saints,  by  that  signal  act  of  our 
 Lord  Jesus  Christ.  "  Before  him  shall  be  gathered  all  nations,  and  be  shall  separate  them 
 one  from  another  as  a  shepherd  divideth  his  slieep  from  the  goats,"  Matt.  xxv.  32.  Tliis 
 division  and  act  of  Jesus  Christ  will  make  a  full  discrimination. 
 
 6.  Moreover  it  will  be  known  by  the  difl'erent  placing  of  the  one  and  the  other  ;  and 
 "  he  shall  set  the  sheep  on  his  right  hand,  the  goats  on  the  left ;"  by  these  things  the  tares 
 shall  be  known  from  the  wheat,  when  the  harvest  comes,  and  the  saints  return  from  their 
 graves ;  whicli  will  make  good  that  worti  of  the  prophet  Malachi,  "  Then  ye  shall  return, 
 
SERM.   XXXVm.]  THE  PABABLE   OF   TUE   WHEAT   AND   TABES.  235 
 
 and  discern  between  the  righteous  and  the  wicked,  between  him  that  servetb  God,  and  him 
 that  servetb  him  not,"  Mai.  iii.  18. 
 
 Even  in  tliis  parable  our  Saviour  saith,  that  the  "  Son  of  man  shall  send  forth  his  angels, 
 and  they  shall  gather  out  of  his  kingdom  all  things  that  offend,  and  them  which  do  ini- 
 quity," verse  41.  Like  tares  they  shall  be  bound  up  in  bundles,  and  shall  cast  them  into 
 a  furnace  oftii-e,  there  shall  be'vvailing  and  gnashing  of  teeth.  From  this  clause  let  me  note. 
 
 Doct.  That  the  wrath  of  God  in  hell,  or  the  place  of  the  damned,  is  like  The^  woeful 
 a  furnace  of  fire ;  into  which  all  ungotUy  men  shall  be  cast  after  the  judgment  tares  or  un- 
 day  is  ended.  frd'^f  l^l 
 
 What  is  more  dismal,  more  terrifying,  and  more  tormenting,  than  to  be  cast     world, 
 into  a  hot  burning  fiery  furnace  ?     The  torments  of  the  wicked  will  be  intolerable.     See 
 that  similitude  of  the  fan  in  Christ's  hand,  and  the  parable  of  the  rich  man  ancl  Lazarus  ; 
 "  And  then  shall  the  righteous  shine  forth  as  the  sun  in  the  kingdom  of  their  Father," 
 verse  43. 
 
 1.  We  have  here  a  description  of  the  glorious  state  of  believers,  called  the  ^^e^  ^f^'Ji',^ 
 righteous  ;  they  shall  shine.  saints  at  the 
 
 2.  The  nature  or  manner  how,  or  to  what  degree  they  shall  shine,  "  as  ^"rid"*  ""^ 
 the  sun." 
 
 3.  The  place  where  they  shall  thus  shine,  i.  e.  "  in  the  kingdom  of  the  Father." 
 
 4.  The  time  when,  then,  that  is,  at  the  end  of  the  world,  or  at  the  resurrection  day, 
 then  shall  the  righteous  shine.     BeUevers  have  a  twofold  righteousness. 
 
 1.  The  righteousness  of  justification,  viz.,  the  imputed  righteousness  of  Jesus  Clu-ist ; 
 and  in  this  righteousness  they  shall  shine  gloriously  for  ever,  for  that  is  the  righteousness 
 that  carries  them  to  heaven;  "  Of  righteousness,  because  I  go  to  the  Father,"  John  xvi.  10. 
 
 2.  The  righteousness  of  sanctification,  which  shall  be  perfect  in  that  day,  and  m  that 
 righteousness  they  shall  shine  gloriously  for  ever  also. 
 
 Quest.  What  need  shall  the  saints  have  to  shine  in  Christ's  righteousness,  when  they 
 shall  be  perfectly  holy  in  themselves  ? 
 
 Answ.     Great  need  and  reason  there  will  be  for  it.  JhaU^^Twue 
 
 1.  Because  it  was  not  their  own  inherent  righteousness  which  was  their  in  the  right- 
 title  to  heaven,  but  the  righteousness  of  Christ  alone  ;  therefore  they  shall  ciirist^^for"' 
 boast  of,  and  shine  in  the  righteousness  of  Christ  for  ever.  ever. 
 
 2.  Because  their  own  inherent  righteousness  was  imperfect  and  full  of  spots 
 
 whilst  they  lived  upon  the  earth,  and  it  was  made  perfect  only  as  an  act  of  Christ's  pur- 
 chase, or  the  fruit  of  his  merits  and  obedience  to  make  them  meet  for  that  inheritance. 
 
 3.  Nay,  had  it  been  perfect  in  this  life,  yet  it  could  not  have  justified  them,  nor  saved 
 tliera  from  hell,  (much  less  brought  them  to  heaven)  because  it  could  not  have  paid  oft' 
 their  old  score,  or  satisfied  divine  justice  for  original  and  actual  sins,  or  breach  of  the  holy 
 law  of  God.  For  if  a  man  could  live  now  such  a  holy  life,  as  never  to  offend  God  in  word, 
 thought,  or  action  ;  yet  his  old  sins  (unless  Christ's  righteousness  be  imputed  to  him)  will 
 cast  him  into  hell. 
 
 4.  Because  the  righteousness  of  Christ  is  the  righteousness  of  God,  i.  e.,  of  him  that  is 
 God  and  not  man  only  ;  it  is  not  the  righteousness  of  a  mere  creature,  therefore  that 
 righteousness  being  put  upon  the  saints,  they  will  sliine  more  glorious  in,  than  in  any  right- 
 eousness, though  complete,  of  mere  creatures. 
 
 And  from  hence  the  saints  shall  sing  praises  unto  God  and  the  Lamb  for  evermore,  and 
 say,  "  Worthy  is  the  Lamb  that  was  slain  to  receive  power,  and  riches,  and  wisdom,  and 
 strength,  and  honour,  and  gloiy,  and  blessing,"  Eev.  v.  12.  Then  shall  the  righteous 
 shine  like  the  sun. 
 
 I)oct.  1.  The  great  glory  of  believers  is  reserved  to  that  time  ;  now  their  life  is  a  hid- 
 den life,  and  their  glory  is  veiled. 
 
 "  Now  are  we  the  sons  of  God,  but  it  doth  not  appear  what  we  shall  be,"  1  John.  iii. 
 1 — 3,    "  For  ye  are  dead,  and  your  life  is  hid  with  Christ  in  God,"  Col.  iii.  3. 
 
 Observe  this  well,  though  beUevers  have  glory  conferred  upon  them  in  this  world,  being 
 now  the  sons  of  God,  yet  their  glory  doth  not  yet  appear,  it  is  not  manifested,  nor  shall  it 
 be  until  theu. 
 
 Doct.  2.  When  the  end  of  the  world  comes,  or  at  the  day  of  the  resurrection,  the 
 saints  shall  shine  forth  gloriously. 
 
 I.  Because  the  saints  being  God's  jewels,  are  then  all  made  up,  or  completed  every 
 way,  and  shall  shine  before  wicked  men  and  devils,  to  the  shame  and  confusion  for  ever  of 
 those  wretches. 
 
2o(^  THE  PARABLE   OF  THE  WBteAT   AND   TAIiES.  [bOOK  li 
 
 2.  lIoreovcT,  as  heirs,  they  flien  come  to  a  perfect  age,  and  to  possess  the  puvcliased 
 inheritance,  to  tlie  praise  of  God's  grace  and  glory. 
 
 3.  Then  the  marriage  of  the  Lamb  will  be  celebrated,  and  the  bride  be  adorned  in 
 all  her  marriage-robes  and  rich  attire,     Ilev.  six.  7. 
 
 de'Tecs  o7  AMiat  heart  can  conceive,  or  tongue  express,  the  glory  of  Christ's  Marriage- 
 
 gufryT* "  day,  or  the  glory  every  true  believer  shall  shine  more  glorious  than  others  ; 
 for  some  shall  "  shine  as  the  brightness  of  the  fh-mament,  and  those  who  turn  many  to 
 righteousness  as  the  stars  for  evermore,"  Dan.  xii.  3.  Our  Lord  says,  they  shall  shine  as  the 
 sun,  which  is  far  more  glorious  than  the  stars ;  all  vessels  shall  be  full,  but  some  shall  be 
 greater  bodies  of  light,  and  so  sliine  brighter  than  others. 
 
 4.  Because  then  the  bodies  and  souls  of  all  behevers  shall  be  reunited,  both  being 
 made  perfect ;  a  cuiious  piece  of  work,  whether  a  jewel  or  clockwork  never  appears  so  glo- 
 rious until  it  is  all  joined  together,  and  every  way  perfected  ;  so  the  glory  of  the  saints 
 will  then  every  way  he  full  and  perfect,  both  in  respect  of  soul  and  body  too. 
 
 5.  Because  Christ  then  will  aiipear ;  "  And  when  he  appears  we  shall  appear  with 
 him  in  glory,"  Col.  iii.  4.  "  And  we  shall  he  like  him,  for  we  shall  see  him  as  he  is,"  1 
 John  iii.  4.  Then,  and  in  that  day,  "  Our  vile  body  shall  be  changed,  and  made  like  unto 
 his  glorious  body,"  Phil.  iii.  21,  though  not  in  respect  of  degree,  but  iu  quality  and  simili- 
 tude. As  a  star  in  its  quahty  is  glorious,  but  in  degree  not  so  glorious,  as  the  sun  ;  Christ 
 is  God,  and  in  him  sliall  the  glory  of  the  Father,  nay,  the  glory  of  the  whole  Godhead 
 How  we  bodily,  shine  forth;  also  in  him  we  shall  see  God,  who  is  invisible  to  any  ma- 
 Jhaii  see  terial  or  created  eyes,  we  shall  see  him  as  he  is,  we  shall  behold  his  glory, 
 other  world,     and  be  with  him  where  he  is,  as  he  hath  asked  it  of  God,  so  it  is  granted  him, 
 
 "  Father,  I  will  that  those  also  that  thou  hast  given  me,  be  with  me  where  I 
 am,  that  they  may  behold  my  glory  which  thou  hast  gdven  me,"  -Jolin  svii.  24,  &c..  that 
 is,  that  they  may  partake  of  my  glory.  To  behold  the  glory  of  God,  is  to  be  glorified,  but 
 all  our  glory  certainly  will  reflect  from  the  glory  of  Christ's  person,  whose  glory  will  be  as- 
 tonishing. 
 
 6.  Because  then  will  be  the  time  of  "  the  manifestation  of  the  sons  of  God,"  Bom.  viii. 
 19.  Then  they  shall  he  crowned  with  glory.  Sirs,  that  will  he  the  saints'  coronation-day ; 
 then  shall  the  crown  of  life,  the  crown  of  glory,  the  crown  that  fadeth  not  away,  be  given 
 to  them.  "  Henceforth  there  is  laid  up  for  me  a  crown  of  righteousness,  which  God  the 
 righteous  Judge  will  give  unto  me  at  that  day ;  and  not  to  me  only,  but  to  all  them  also 
 that  love  his  appearance,"  2  Tim.  iv.  8. 
 
 7.  Then  -n  ill  be  the  time  of  the  saints'  reaping,  as  now  is  the  time  of  their  sowing ;  and 
 "  they  that  sow  in  tears  shall  reap  in  joy,"  Psal.  cxxvi.  5.  They  shall  reap  a  full  harvest 
 not  only  of  what  they  have  sowed  or  sufl'ered,  but  the  fruit  of  that  seed  which  Christ  by 
 
 his  obedience  and  sufi'ering  hath  sowed ;  it  will  he  the  harvest  (I  say,  or  reap- 
 Mysticai'"'  ^  ing-time)  of  Christ's  sowing .  the  time  when  he  shall  have  his  full  reward  for 
 Christ  must     all  he  hath  wrought ;  and  not  of  his  own  glory,  but  what  he  hath  ■^^TOught  for 
 
 g  on  e  .  j^^^  gaints  :  also  it  will  be  the  glory  of  a  whole  Christ ;  not  only  Christ  per- 
 sonally considered,  but  also  Christ  mystically  considered  :  the  body  of  Christ  then  shall  be 
 perfect,  no  one  member  shall  be  wanting;  so  that  then  will  be  the  time  of  Christ  and  his 
 church's  perfection ;  and  as  all  the  whole  body  will  be  complete  or  perfect,  so  shall  every 
 particular  saint  arrive  to  a  complete  perfection  also,  both  in  knowledge,  love,  beauty,  and 
 glory  ;  and  hence  it  is  that  they  shall  shine  so  gloriously.  Christ  shall  be  in  the  top  of  his 
 glory,  and  believers  m  the  top  of  their  glory  also. 
 
 "  Shine  as  the  sun,"  &c.  This  denotes  the  greatness  of  the  glory  of  the  saints.  What 
 creature  is  so  glorious  as  the  sun  ?  Gloria  quasi  clara,  saith  Aquinas,  because  glory  is 
 the  bright  shining  forth  of  excellency.  The  glory,  excellency,  and  splendour  of  believers 
 iu  that  day  will  be  amazing.     A  little  to  open  this,  consider, 
 
 wiiy  the  ^'  '^'^'^  ^"'^  ^^  ^^'^  greatest  glory  of  this  world,  or  far  excels  in  gloiy  all 
 glory  of  the     other  things. 
 
 compLed  to  '='0  t^e  saints  shall  shme  forth  in  the  greatest  glory,  beyond  the  glory  of 
 the  glory  of     Solomon,  Or  all  earthly  potentates  whatsoever. 
 
 *''' '"°'  11.     When  the  sun  shines  forth  in  his  full  strength,  all  dark  clouds  and  mists 
 
 are  vanquished,  and  driven  away.  So  when  the  saints  shall  shine  in  their  greatest  glory, 
 all  dark  mists  of  ignorance,  and  clouds  of  sin  and  corruption,  shall  be  expelled  from  them 
 for  ever — no  more  unbelief  nor  dark  day  for  ever. 
 
 111.  The  sun  is  a  singular  light,  and  shines  with  a  bingular  glory,  sol  qnia  solus ;  there 
 are  many  stars,  but  one  sun  ;  so  the  glory  of  the  saints  shall  be  a  singular  glory ;  no  gloiy 
 like  that  glory,  or  to  be  compared  to  it. 
 
SERM.   XXXVIir.]  THK  PAKABLE   OF   THK   WJIEAT   AND   TAKES.  237 
 
 IV.  The  sun  is  a  pure,  briglit,  nnd  spotless  creature,  far  brighter  than  the  moon  or 
 stars.  So  the  glory  of  the  saints  will  bo  a  pure,  bright,  aud  spotless  glory  ;  not  like  the 
 glory  of  this  world,  nor  like  to  the  glory  which  attends  the  saints  while  they  are  hero  in 
 this  mortal  body. 
 
 V.  The  glory  of  the  sun  is  an  unchangeable  glory ;  he  alters  not,  changes  not  in  his 
 glory  as  the  moon  doth. 
 
 So  the  glory  of  the  saints  in  that  day  will  ever  abide  the  same,  and  never  ^Jj_^  ^'?17,t^ 
 change  or  be  less,  because  they  then  shall  arrive  >-o  a  full  perl'eotion  of  glory  ;  shall  be'fuii, 
 niy,  it  shall  exceed  that  of  tlie  sun,  because,  (1.)  The  sun  sets  or  goes  out  »ni^' "'•'''>;■■  be 
 01  our  sight  but  the  saints'  sun  shall  never  go  down,  their  glory  never  sets. 
 "Thy  sun  shall  no  more  go  down  by  day,"  &c.,  Isa.  Ix.  20.  [2.)  The  sun  is  sometimes 
 clouded,  its  glory  appears  not,  but  the  glory  of  tlae  saints  shall  never  be  clouded  any  more, 
 as  it  was  in  this  world.  (3.)  The  sun  shall  then  be  ashamed.  "  The  sun  shall  be  ashamed 
 when  the  Lord  of  liost  shall  reign  in  Slount  Zion,  and  in  Jerusalem,  and  before  his  ancients 
 gloriously,''  Isa.  xxiv.  23.  That  is,  the  glory  of  the  saints  shall  so  far  excel  the  glory  of 
 the  sun,  that  the  sun  shall,  as  it  were,  bo  ashamed  (as  such  are  said  to  be,  when  tliey  are 
 outshined)  or  outdone  by  others.  (4.)  The  sun  is  sometimes  eclipsed  by  the  gross  body  of 
 the  moon  interposing  betwixt  us  and  it ;  but  the  glory  of  the  saints  shall  by  no  dark  body 
 of  sin,  coiTuption,  or  of  this  world,  be  eclipsed  anj-  more  for  ever. 
 
 VI.  The  sun  is  so  glorious,  that  mortals  cannot  behold  it,  but  their  eyes  will  dazzle. 
 So  the  glory  of  the  saints  will  be  too  great  for  sinners  to  behold,  it  would  even  put  out  theu: 
 eyes,  or  confound  them.     0  happy  believers ! 
 
 "  In  the  kingdom  of  the  Father."  Our  Lord  here  gives  us  to  understand  -vyiiat  jg 
 that  his  mediatorial  kingdom  shall  have  an  end,  and  God  shall  be  all  in  all ;  meant  by  the 
 and  then  also  it  is  said,  "  The  Son  shall  be  subject  unto  hira  that  put  all  things  tile^'rather. 
 under  him,"  1  Cor.  xv.  28.  Yet  this  doth  not  signify  that  there  is  any  in- 
 equality of  essence  or  power  in  the  Son  with  the  Father ;  no,  nor  that  the  glory  of  the  Son 
 shall  not  shine  to  eternity ;  but  it  only  signifies,  that  as  Christ,  considered  as  Mediator  did 
 receive  his  commission  and  authority  from  the  Father,  and  so  acted  all  he  did  in  his  Fa- 
 ther's name.  Even  so  when  all  his  elect  are  gathered,  and  his  whole  work  and  office  in  his 
 mediatorial  kingdoms  is  finished,  then  tlie  sun  will  yield  up  that  commission,  that  pov.-er 
 and  authority  to  God  the  Father,  by  which  he  acted  as  Mediator ;  and  then  what  is 
 comes  in  that  kingdom  which  is  called  the  kingdom  of  the  Father,  and  so  God  "o'n"* "ife'nl 
 shall  be  all  in  all ;  i.  c,  there  will  be  a  present  and  immediate  communication  V}H'^?^  "p'° 
 of  God  to  his  saints,  different  from  those  mediums  by  which  he  manifested  ther. 
 himself  to  them  in  the  mediatorial  kingdom  of  Jesus  Christ.  This  will  be  the  last  act  (as 
 I  may  say)  of  the  Son's  obedience  and  subjection  to  the  Father.  As  he  is  God's  servant 
 he  hereby  intimates,  that  as  Jlediator  he  will  not  fail  in  his  subjection  to  the  Father,  even 
 to  the  last  minute  or  moment  of  time.  But  this  is  bo  far  from  lessening  the  honour  of  the 
 Son,  that  it  rather  tends  to  magnify  his  glory,  he  being  no  longer  then  in  the  state  or  ca- 
 pacity of  a  servant,  having  finished  all  his  work  committed  unto  him  to  do  as  Mediator. 
 From  hence  I  might  note,  that  the  chiefest  glory  of  the  saints  will  be  in  the  kingdom  of 
 the  Father,  or  when  the  mediatorial  kingdom  of  Christ  shall  cease,  or  be  ended. 
 
 APPLICATION. 
 
 1.  We  may  infer  from  hence  how  vain  and  foolish  a  thing  it  is  for  any  to  hide  their 
 sin,  or  cover  their  miquities.  The  day  will  come  that  shall  discover  what  meu  are,  and 
 all  the  thoughts  of  their  hearts,  and  all  their  deeds  of  darkness,  shall  then  be  laid  open ;  for 
 "  God  will  bring  every  work  into  judgment,  with  every  secret  thing,  whether  it  be  good,  or 
 whether  it  be  evil,"  Eccl.  xii.  14. 
 
 2.  It  may  tend  to  terrify  and  awaken  all  hypocrites,  for  they  'diall,  when  the  harvest 
 comes,  not  only  bo  fevered  from  the  wheat,  but  also  be  cast  into  hell,  or  into 
 
 a  furnace  of  fire,  together  with  all  profane  and  abominable  idolaters,  bias-     The   fearful 
 phemers,  murderers,  and  adulterers.     They  might  as  well  be  openly  profane,     ''^^^^.'^^j "''  ''y- 
 as  secretly  wicked ;  for  hypocrites  aud  unbelievers  shall  have  their  portion      "  '  ^' 
 together,  with  the  abominable  and  profane  persons  and  devils. 
 
 3.  This  may  provoke  every  one  of  us  to  examine  and  try  ourselves,  judgo  ourselves, 
 since  the  time  will  come  which  will  try  evei-y  person :  "if  we  judge  ourselves  we  shall  not 
 be  judged,  nor  be  condemned  with  the  world,"  1  Cor.  xi.  31,  32. 
 
 0  then  let  us  be  exhorted  to  this  great  work  and  duty !  Is  it  not  better  to  examine  our . 
 own  hearts  and  ways  now ;  and  if  sin  be  in  us,  or  if  oui-  hearts  are  not  right  with  God,  to 
 
238  THE  PAEAELE  OF  THE  WHEAT  AND  TARES.  [bOOK  1. 
 
 see  to  it,  and  judge  and  condemn  ourselves,  and  fly  to  Jesus  Christ  ?  For  there  is  mercy 
 in  him  for  hypocrites  as  well  as  for  others,  though  it  be  so  great  a  sm  in  bis  sight ;  and  no 
 sin  more  hateful  to  him. 
 
 But  what  comfort  and  consolation  may  this  be  also  to  all  sincere  Christians  ? 
 to'^nte  ^^^  ^"'^'^  ''^''  "P  '''^^1"  'isS'i'ts  with  joy  !    0  what  a  blessed  and  happy  condition 
 
 are  they  in  now !  But  what  will  their  state  be  when  this  life  is  ended  ? 
 Such  need  not  to  fear  death  ;  for,  as  their  souls  go  then  to  Christ,  so  when  Christ  comes, 
 he  will  bring  them  with  him  ;  "  they  shall  appear  with  him  in  glory."  What  a  harvest  of 
 joy,  (Col.  iii.  4.)  shall  we,  if  we  are  some  of  Christ's  wheat,  or  true  believers,  reap  at  that 
 day  !  Moreover,  it  may  stir  us  up  to  long  for  this  harvest,  or  to  pray  for  the  end  of  the 
 world.  These  things  being  considered,  certainly  there  is  nothing  may  cause  greater  joy 
 to  sincere  CJiristians ;  the  thoughts  of  this  harvest-day  may  cause  us  to  leap  for  joy  ;  how 
 doth  the  husbandman  long  for  harvest,  when  he  reaps  the  fruits  of  all  his  cost  and  pains ! 
 The  signs  The  signs  of  Christ's  coming,  and  of  the  end  of  the  world,  are  certainly 
 
 coming  are  upon  US  :  it  is  now  but  a  short  time  to  harvest ;  pray  for  the  latter  rain,  which 
 upon  us.  ^y[\i  ripen  ijoth  the  wheat  and  tares  for  this  great  harvest-day. 
 
 4.  And  lastly,  labour  for  patience  :  "  Behold  the  husbandman  waiteth  for  the  fruits  of 
 the  earth,  and  hath  long  patience  for  it,  until  lie  receive  the  early,  and  latter  rain  ;  be  ye 
 also  patient,  stablish  your  hearts,  for  the  coming  of  the  Lord  draweth  near,"  Jam.  v.  7,  8. 
 And  thus  I  shall  close  with  this  parable. 
 
 PARABLE 
 
 MUSTARD-SEED   OPENED. 
 
 SERMON    XXXIX. 
 
 Another  parable  put  he  forth  unto  them,  saying,  the  kingdom  of  heaven  is  like  nnto  a  grain  of 
 mustard-seed  which  a  man  took  and  sowed  in  his  field,  which  indeed  is  the  least  of  all  seeds; 
 but  when  it  is  groivn,  it  is  the  greatest  amongst  herbs,  and  becometh  a  tree,  so  that  the  birds 
 of  the  air  come  and  lodge  in  the  branches  thereof. — Matt.  xiii.  31,  '62.    See  Luke  xiii.  19. 
 
 Some  of  the  parables  of  our  blessed  Lord  (I  told  you  in  the  introduction)  were  prophetical, 
 and  so,  as  I  conceive  is  this,  viz.,  (1.)  To  discover  the  great  success  the  gospel  would  have, 
 T.  e    and  to  what  glory  the  church  of  God  should  sjrow  in  after^  times,  though  it  was 
 
 1  ne  scope  of  ,  n  i  •   p  i     • 
 
 the  parable  very  small  at  the  beginning  ;  this  therefore  may  be  the  scope  or  cmei  design 
 opene  .  ^^  ^^^.  g^yJQyj.  jj,  speaking  of  this  parable. 
 
 (2.)  Some  conclude  our  Lord  hereby  a'so  designed  to  set  forth  the  nature  of  true  grace, 
 particularly  the  grace  of  faith  ;  which  though  at  first  it  be  but  very  small,  yet  if  it  be  true 
 grace,  or  saving  faith,  it  will  grow  very  strong  in  the  end. 
 
 But  I  conclude  he  chiefly  designed  hereby  to  encourage  his  disciples  in  respect  to  that 
 great  and  wonderful  success  the  gospel  and  gospel-church  should  meet  with  in  the  world  in 
 after-times. 
 
 tfecondly,  as  to  the  parts  and  terms  herein  co;itained. 
 
SERM.   XXXIX.]  THE    P^VRABLE   OF    THE    SfUSTARD-SEED    OPENED.  239 
 
 1.  By  the  kingdom  of  heaven  I  understanj  is  here  meant  the  kingdom  of 
 
 grace  ;  the  church,  or  dispensation  of  the  gospel.     Why  the  church  is  called  ^'""Jk  ,(, 
 
 the  kingdom  of  heaven  is  showed  largely  in  the  parable  of  the  wise  and  foolish  kingdom  of 
 
 virgins,  to  which  I  refer  the  reader.  vfz"''ihe  eos- 
 
 2.  Like  unto  a  grain  of  mustard-seed.  I  find  worthy  authors  do  not  agree  pel  Lburch. 
 as  to  what  is  meant  by  the  grain  of  mustard-seed  in  this  place. 
 
 1.  Some  say  it  signifies  Jesus  Christ.  Thus  St.  Ambrose,  as  I  find  him  quoted  by  Mr. 
 Henry  Vertue. 
 
 St.  Luke  saith  it  was  sown  in  a  garden,  so  (saith  he)  was  Christ  sown  or  g^,^  vertue  a 
 buried  in  a  garden,  and  from  theuce  he  rose  again  and  became  a  tree.  Christ  parables, 
 (saith  he),  is  compared  to  a  grain  of  wheat,  Luke  xiii.  19,  that  fell  into  the  p"^'  ^"^^ 
 ground,  also  to  wheat  because  he  strengthens  man's  heart :  and  "  to  a  grain  of  mustard- 
 seed,"  John  xii.  24,  because  he  heats  the  heart  of  man.  jMustard-seed  hath  a  heating  pro- 
 perty in  it.  ^Moreover,  he  was  very  little  or  small  in  the  eyes  of  tlie  world,  though  he  be- 
 came great  and  glorious,  and  so  will  remain  for  ever :  but  this  sense  I  approve  not  of,  for 
 some  reasons  which  I  shall  not  here  mention :  indeed  he  himself  runs  afterwards  to  Christ 
 mystical,  consisting  of  head  and  members. 
 
 2.  By  his  grain  of  mustard-seed  (as  hinted  before)  I  judge  chiefly  is  meant  the  gospel, 
 or  the  ministry  thereof,  from  whence  the  church  sprang  up.  Thus  Marlorat  and  our  An- 
 notators  take  it. 
 
 "  Our  Saviour(says  the  one)  tended  hereby  to  let  his  disciples  know  what  sue-     Annotator. 
 cess  his  gospel  should  have  over  all  the  world,  that  they  might  not  be  discouraged  to  see 
 the  little  success  it  had  at  present." 
 
 (Saith  the  other),  "  by  this  parable  the  Lord  declares  what  success  the  gospel  should  have 
 through  the  whole  world  :  for  the  kingdom  of  heaven  was  at  first  very  small." 
 
 "  Which  a  man  took  and  sowed  in  his  field."  By  the  man  here,  also  is  meant     e  *''°t"*AT 
 Jesus  Christ  the  Son  of  man,  for  he  sowed  the  good  seed  from  whence  the     Matthew, 
 church  sprang  up. 
 
 "  In  his  field."  The  field  is  the  world  ;  the  earth  is  the  Lord's,  and  the  fulness  thereof. 
 The  church  grew  up  out  of  this  world,  and  grows  still  in  the  world. 
 "Which  indeed  is  the  least  of  all  seeds,"  &c.,  or  the  least  of  seeds  which  produceth  so  great 
 a  plant.  No  doubt  our  Saviour  refers  to  that  sort  of  mustard-seed  which  was  in  those 
 eartern  countries,  which  were  very  small,  or  the  smallest  of  seeds  ;  much  smaller  than 
 ours,  and  grew  much  bigger  also. 
 
 "  Which  when  it  is  grown,  is  the  greatest  herbs."  The  saints  and  people  of  God,  though 
 they  are  the  smallest  people,  or  the  least  or  meanest  among  men,  or  in  the  sight  of  the 
 world,  and  in  their  own  sight  also  are  as  nothing ;  yet  they  having  taken  root,  and  begun 
 to  grow  in  the  knowledge  of  Christ,  and  true  Christianity  in  the  primitive  time,  they  shall 
 gradually  grow  bigger  and  bigger,  and  at  last  become  like  a  great  tree,  or  be  the  most 
 flourishing  and  most  glorious  people  in  all  the  world. 
 
 "  So  that  the  birds  of  the  air  shall  come  and  lodge  in  the  branches  thereof." 
 
 By  the  birds  of  the  air  may  be  meant  the  saints.     The  time  of  singing  of    ^^^^  ^1,;^,^ 
 birds  is  come  ;  that  is,  the  time  when  the  saints  that  have  been  oppressed  shall     arecompa. 
 break  forth  into  singing,  when  the  winter  is  over,  or  the  days  of  their  tribula-     "'^ '"  ^"^'^^• 
 tion  are  gone.     The  saints  may  be  compared  to  bii"ds  on  divers  respects : 
 
 1.    Birds  delight  in  the  air,  or  in  the  higher  region  ;  so  the  saints  are  said      '''"'"i^^""' 
 "  to  dwell  on  high,  our  conversation  is  in  heaven,"  Phil.  iii.  20,  Col.  iii.  1,  2,     birds, 
 their  desires  and  affections  are  set  on  things  above. 
 
 2.  Birds  mount  towards  heaven  as  the  lark  and  eagle,  &c.,  so  it  is  said,  "  They  that  wait 
 on  the  Lord  shall  renew  their  strength,  they  shall  mount  up  as  on  eagles'  wings,"  Isa.  xl. 
 31. 
 
 3.  Birds  want  a  place  of  defence  and  safety  when  trees  are  cut  down :  so  when  godly 
 princes  fall  or  good  magistrates  are  displaced,  the  saints  are  exposed  to  many  dangers. 
 
 4.  Some  birds  are  made  a  prey  of  by  fowls  of  prey,  so  have  the  saints  been,  and  will  be 
 by  the  wicked  until  this  tree  is  come  to  its  full  growth,  more  or  less. 
 
 5.  Birds  make  sweet  music,  sweet  melody,  especially  in  the  spring :  so  do  the  saints 
 sing  and  make  sweet  melody  in  their  hearts  and  voices  in  the  ears  of  the  Lord  Jesus  Christ, 
 but  more  abmidantly  shall  they  sing  when  the  day  of  Zion's  glory  cometh  in  and  Babylon 
 is  down. 
 
 6.  Birds  suffer  much  and  are  almost  starved,  and  many  are  cut  oft'  by  fowlers  in  a  sharp 
 winter's  season:  so  in  times  of  persecution  the  saints  have  sufl'ered  much  for  want  of  bread,  • 
 
240  THE   PARABLE   OF   THE   JIUSTAKD-SEED   OPENED.  [BOOK  I. 
 
 their  food  has  Been  taken  away,  and  many  of  tliem  have  Ijeen  cut  off  by  tlie  hands  of 
 wicked  and  blood-thivsty  men. 
 
 "  Shall  lodge  in  the  branches  thereof." 
 
 TJie  time  shall  come  wlien  the  saints  shall  with  safety  lodge  in  Sion,  the  church  shall 
 grow  to  that  strength  and  power,  that  the  poor  and  oppressed  ones  of  Jesus  Christ  shall 
 be  secure  in  the  branches  of  the  church  authority  and  government. 
 
 From  hence  let  me  note  this  proposition,  viz., 
 Ti"'  ,K°p^}         Doct.     1.     That  though  the  church  and  people  of  God  were  a  very  small, 
 become    '  a     sliattered,  and  weak  people  at  first,  yet  they  shpll  grow  to  a  great  height  of 
 mfgiity  pm-     Strength  and  glory  in  the  latter  days  ;  so  that  all  that  love  Christ  shall  be 
 pie.  safe  under  her  wings. 
 
 1.     I  shall  show  you  how  the  church  hath  been  oppressed,  broken,  and 
 shattered,  like  a  tender  branch  growing  out  of  the  ground. 
 
 2.  Show  how  the  church  shall  gradually  grow  like  a  tree  or  tender  plant  until  she 
 comes  to  her  full  perfection,  that  the  saints  with  safety  shall  lodge  in  her  branches. 
 
 3.  Apply  it. 
 
 First,  The  church  was  very  small  at  its  first  plantation  in  the  primitive  time.  The 
 mimber  of  the  disciples  were  but,  about  one  hundred  and  twentj'-,  Acts  i.  15. 
 
 Behevers  in  Christ  then  were  tlie  smallest  people  in  the  world  ;  for  the  whole 
 The   church     earth  might  be  divided  into  three  parts. 
 
 first.  1.     The  Jews,  who  were  a  great  people,  even  like  the  sands  of  the  sea  for 
 
 number. 
 
 2.  The  Gentiles,  who  were  left  under  darlcness  and  ignorance,  were  more,  no  doubt,  in 
 number,  than  the  Jews. 
 
 3.  The  Christians,  and  these  were  but  like  a  grain  of  mustard-seed  comparatively  to 
 
 both  the  other. 
 church  grew.         Yet  they  grow  in  a  short  time  wonderfully,  three  thousand  being  added  to 
 
 them  by  St  Peter's  (Acts  ii.  4)  preaching  of  one  sermon  :  and  after  that  we 
 read  of  3000,  and  in  a  few  years  they  increased  to  a  wonderful  number,  filling  many  cities 
 and  countries.  AVhat  a  vast  multitude  were  put  to  death  for  the  space  of  300  years  after 
 Christ,  in  the  ten  persecutions  under  the  Roman  emperors. 
 
 Secondly,  I  will  show  you  how  the  church  hath  been  oppressed  broken,  and  shattered 
 like  a  tender  plant  sprang  out  of  the  ground.  This  was  done  three  ways,  through  the  rage 
 and  malice  of  Satan. 
 
 The  ways  P^  !•  By  false  doctrine,  that  very  early  crept  into  the  church  ;  and  many, 
 churd     '        ^^^^  ^"  ^^^  apostles'  days,  were  corrupted  hereby. 
 
 !:..ivth  was  The  first  we  read  ol  were  those  false  teachers  that  rose  up  amongst  the 
 hiudered.  Jewish  Christians,  who  taught  circumcision,  and  many  other  Jewish  rites, 
 and  mixed  the  righteousness  of  the  law  with  the  righteousness  of  Christ  in  justification  ; 
 (1  John  ii.  23) ;  and  also  others  in  the  same  times  denied  Christ  was  come  in  the  flesh, 
 and  some  declared  there  was  no  resurrection,  and  thereby  overthrew  the  faith  of  divers 
 Christians  ;  and  some  said  the  resurrection  was  past,  (1  Tim.  i.  19,  20).  Also  the  Nico- 
 latains  did  much  harm  to  the  Church  of  God,  which  sect  rose  from  Nicholas,  who  was  one 
 What  errors  ^^  ^■^'^  Seven  deacons  chose  to  take  the  care  of  the  poor  in  the  Church  at  Jeru- 
 pot  into  the     salem  (Acts  vi.  5,  Rev.  ii.  15).    They  asserted  polygamy  lawful;  that  men 
 
 might  have  more  wives  than  one,  or  rather  community  of  women :  and  many 
 other  errors  molested  the  churches,  and  tended  to  mar  her  beauty.  And  afterwards  also 
 rose  Arius,  whose  heresy  corrupted  thousands,  who  denied  the  God-head  of  our  blessed 
 Saviour;  aflirming  he  was  a  created  spirit,  and  which  spirit  assumed  the  nature  of  man  in 
 the  womb  of  the  virgin.  Jloreovor,  multitudes  of  other  errors  broke  in  ;  and  soon  after 
 Antichrist  was  revealed,  who  sprang  up  out  of  the  apostacy  of  the  Church,  as  was  foretold 
 by  Sf.  I'aul,  2  Thess.  ii.  3.  Moreover,  until  all  errors  in  doctrine  and  discipline  that 
 abound  now  are  vanquished,  the  Church  will  not  shine  in  her  glory  ;  but  greater  light  is 
 near. 
 
 2.  This  blessed  tree,  which  sprang  from  this  grain  of  mustard-seed  that  was  so  small 
 at  first,  was  also  injiu-ed  gi'eatly,  and  its  gTowth  obstructed  by  divisions,  contentions,  and 
 many  other  enormities  that  were  in  the  piimitive  churches,  and  in  the  next  ages  follow- 
 ing, and  this  also  spoils  her  growth  and  glory  now. 
 
 3.  bhe  was  also  sorely  oppressed  and  vexed  by  grievous  persecutions  ;  many  of  her 
 precious  brunches  being  that  way  lopped  off,  most  of  ihe  apostles  themselves  being  bar- 
 barously put  to  death,  or  suftered  martyrdom.     Yet,  notwithstanding  all  the  wrong  the 
 
SEKM.  XXXIX.]  Tnr.  parablk  of  the  MrsTAim-SF.KD.  241 
 
 clmrcli  sustained  by  those  and  otiier  means,  she  abode  visible  in  ilie  world,  thougli  at  last 
 was  forced  to  fly  into  the  wilderness  from  the  face  of  the  red  dragon,  liev.  xii.  6  ;  but 
 she  hath  of  late  times  looked  out  as  the  morniug,  and  as  fair  as  the  moon.  Cant.  vi.  10  ; 
 and  shall  in  a  little  time  come  forth  as  clear  as  the  sun,  and  as  terrible  as  an  army  with 
 banners. 
 
 Thirdly,  I  shall  briefly  show  how  the  church  shall  gi-aduaUy  grow  like  a  jj^^  ^^  ^ 
 tree,  or  tender  plant,  and  come  to  her  full  perfection,  when  the  saints  with  what  means 
 safety  shall  lodge  in  her  branches,  or  under  her  power  and  protection.  shnii  '^'^gro'w 
 
 It  hath  befallen  (you  have  heard)  this  blessed  plant  to  receive  much  harm     ^""d  beciim» 
 in  its  growth  and  beauty,   but  the  predictions,  or  prophesy  of  our  Saviour     tree, 
 hinted  in  this  parable,  shall  be  fulfilled,  in  spite  of  all  opposition  from  men 
 and  devils,  i.  e.,  it  shall  become  a   mighty  tree  ;  and  the  ways  by  which  it  will  be  done, 
 I  shall  briefly  speak  unto. 
 
 1.  "  God  will  arise  and  have  mercy  on  Sion  when  the  set  time  is  come,"  Psal.  cii.  13. 
 Jehovah  hath  seemed  to  many  to  sleep,  and  to  have  neglected  his  church  for  a  long  time, 
 but  he  will  quickly  arise  or  rouse  up  out  of  his  seeming  sleep,  and  take  pity     _ 
 
 on  her  as  he  did  in  the  type,  so  he  will  in  the  antitype,  i.  e.,  as  he  delivered  means     the 
 
 his  people  out  of  hteral  Babylon,  so  he  will  save  his  people  and  gospel-church  become  p-e'at 
 
 from  mystical  Babylon.  and  glorious 
 
 2.  He  will  raise  up  men,  even  the  kings  of  the  earth,  to  hate  the  whore,  dayV*  *"" 
 and  to  make  her  desolate,  eat  her  flesh,  and  burn  her  with  fire,  Kev.  xvii. 
 
 You  will  see  them  in  a  little  while   deeply  engaged  in  the  church's  cause,     P°".  f,'i^l' 
 or  in  behalf  of  Sion,  and  he  will  also  stir  up  his  own  people,  or  some  of  the  sons 
 of  Sion,  to  execute  his  wrath  and  vengeance  upon  Babylon,  "  reward  her,  as  she     And       the 
 hath  rewarded  you,"  Rev.  xviii.  G  ;  so  that  in  due  time  it  shall  be  said,  "  Come     ^ranchfo^ruT 
 and  behold  the  works  of  the  Lord,  what  desolation  he  hath  made  in  the 
 earth,"  Psal.  xlvi.  8. 
 
 But  this  will  not  begin  until  the  ascension  of  the  witnesses,  which  will  be  in  one  street 
 of  the  great  city,  which  I  doubt  not  is  Great  Britam,  Eev.  xi. 
 
 3.  It  will  be  done  by  a  farther  anil  more  glorious  appearance  of  Jesus  Christ,  or  by  the 
 rising  of  the  Sun  of  Ilighteousnes  ;  for  the  son  of  perdition  shall  be  destroyed  by  Christ's 
 bright  appearing  in  the  glory  of  gospel  light,  which  will  expel  all  antichristian  dai'kness, 
 errors,  and  superstitions,  which  are  still  amongst  us,  2  Thess.  ii.  8. 
 
 4.  The  gro?-'th  and  glory  of  the  church  in  the  latter  days,  will  be  effected  or  ushered 
 in  by  a  more  eminent  and  glorious  eft'usion  of  the  Holy  Spirit :  the  latter  rain  will  come 
 down,  and  I  am  persuaded,  like  that  which  fell  in  the  primitive  times  at  the  day  of  pente- 
 
 COSt.  Miracles 
 
 Why  may  we  not  expect  the  returning  of  God's  miraculous  working  pow-  Igj'/n  '■"^'"™ 
 er  ?  There  may  be  the  same  need  of  mu-acles  as  there  was  at  first ;  what  else  can  tend 
 to  remove  these  great  dift'erences  that  are  amongst  the  Lord's  people,  I  know  not,  npither 
 am  I  alone  in  my  apprehensions  in  this  case  ;  besides,  we  have  of  late  seen  somethino-  of 
 this  nature ;  many  cures  have  been  wrought  in  a  miraculous  manner,  which  seem  to  be 
 but  some  drops  before  the  shower  falls  ;  moreover,  we  read  that  at  the  fall  of  Babylon, 
 there  shall  be  apostles  and  prophets  in  the  church:  "Rejoice  over  her,  ye  holy  apostles 
 and  prophets,  for  God  hath  revenged  you  on  her,  Rev.  xviii.  20.  The  apos- 
 tolical office  was  by  a  special  and  an  extraordinary  mission  ;  uor  can  we  ex-  dinaryapos 
 pect  any  such  an  office  again  in  the  church,  without  some  are  called  and  en-  ties  mav  be 
 dowed  with  the  same  extraordinary  spirit,  which  I  expect  will  be  in  a  short  IgSin." 
 time. 
 
 5.  It  will  be  effected  by  virtue  of  a  thorough  and  blessed  union  amongst     j^^  blessed 
 all  the  Lord's  people  ;  for  when  God  has  poured  upon  the  nations  of  the     union    near 
 earth  all  his  fierce  anger,  and  devoured  his  enemies  with  the '-fire  of  his     God"fcop?e! 
 jealousy,  he  will  return  to  the  people  a  pure  language,  that  they  may  cell  call 
 
 upon  him  with  one  consent,"  Zepli.  iii.  1 — 10;  and  then,  and  not  till  then,  the  two 
 sticks  shall  become  one  in  Christ's  hand,  and  then  also  wLU  the  church  appear  as  terrible 
 as  an  army  with  banners.  Cant.  vi.  10. 
 
 G.  It  will  be  effected  by  God's  setting  his  kmg  upon  the  holy  hill  of  Sion,  and  making 
 him  higher  in  the  exercise  of  liis  regal  power  (as  King  of  nations,  as  well  as  King  of 
 saints)  then  the  kings  of  the  eartli,  I'sal.  ii.  6 ;  and  then  "  all  the  kingdoms  under  the 
 whole  heaven  shall  be  given  to  the  people  of  the  saints  of  the  Most  Higli,"  Dan.  vii.  27  ; 
 the  stone  that  shall  smite  the  image  on  its  feet,  shall  become  a  great  mountain,  and  fill  ■ 
 
242  THE   PABAELE   OF   THE   MUSTAED-SEED   OPENED.  [bOOK   I. 
 
 tlie  whole  earth  ;  which  will  begin  on  the  ascension  of  the  witnesses,  and  sounding  of 
 the  seventh  tnnupet.  Look  for  these  things  ;  though  they  do  not  well  who  boldly 
 prefix  the  very  year  ;  but  hcweyer,  the  tenth  part  of  the  great  city  sliall  fall  first,  in 
 which  the  antiebristiau  names  of  men  shall  cease  for  ever. 
 
 I  shall   only  add  some  of  the  signs  of  those  days,  or  what  things   are 
 
 th'l"giory  of     precedent  to  them,  which  our  Lord  would  have  well  obsen'ed  ;  "  Now  learn 
 
 t'lo    church     the  parable  of  the  fig-tree ;  when  Ids  branches  are  yet  tender,  and  putteth 
 
 days.       ''^      forth  leaves,  ye  know  the  summer  is  near:  so  likewise,  when  ye  shall  see 
 
 all  these  things,  know  that  it  is  near,  even  at  the  door,"  Matt.  xxiv.  32,  33. 
 
 1.  When  the  enemy  comes  in  like  a  flood,  and  v.'ithout  any  great  resistance  seems  to 
 threaten  to  swallow  up  the  church,  and  swell  the  banks  and  bounds  of  all  human  power, 
 then  the  Lord's  own  ann  shall  bring  salvation,  Isa.  lix.  16 ;  this,  saith  an  ancient  writer, 
 will  be  one  sign,  i.  e.,  chap.  Ixiii.  5,  when  the  world  makes  invasions  and  inroads  upon  the 
 church  in  several  kingdoms  like  a  land-flood,  and  all  things  seem  to  tend  to  confusion,[aud 
 the  nations  are  in  amaze,  and  some  princes  and  people  fall  off  to  the  beasts  ;  the  sign,  my 
 brethren,  seems  to  be  upon  us ;  look  abroad,  when,  since  the  reformation,  was  a  more 
 dismal  face  of  things  ? 
 
 Gen.  XV.  19.  2.  Sign,  when  the  enemies  of  their  church  are  at  their  height,  and  their 
 
 sins  are  fully  ripe,  particularly  the  Komish  harlot  is  lifted  up  (in  one  or  another  kingdom,) 
 in  pride  aud  power,  saying,  I  sit  as  queen,  and  shall  see  no  sorrow,  then  the  things  long 
 looked  for  draw  near. 
 
 3.  Sign,  when  we  hear  of  wars,  and  rumour  of  wars,  and  the  rushing  of  nations  one 
 agauist  another  with  a  design  to  overthrow  the  gospel  and  kingdom  of  Christ,  which  will 
 usher  in  the  great  earthquake  which  shall  be  upon  the  ascension  of  the  witnesses,  then 
 the  time  is  near. 
 
 s  A  h  '  '^'  ^'^S^'  ■"'^s°  there  shall  be  an  universal  defection  and  darlmess  in  all 
 'sifmsofthe  the  churches  of  the  saints,  and  false  doctrine  and  errors  more  then  usual 
 last  days.  abound,  and  deadness,  security,  and  formality  increases  on  the  people  of  God, 
 so  that  all  the  virgins  seem  to  be  asleep,  then  is  the  time  near,  even  at  the  door.  "  The 
 sun  shall  be  turned  into  darkness,  and  the  moon  into  blood ;  or,  as  the  prophet  Joel  saith, 
 "  The  sun  and  the  moon  shall  be  darkened,  and  stars  shall  withdraw  their  shining,"  i.e.,  Joel, 
 iii.  If),  the  gospel  church,  that  great  light  of  heaven,  shall  lose  some  of  that  light  she  for 
 many  years  gave  to  the  world,  particularly  (from  the  time  of  famous  Luther)  in  the  doc- 
 trine of  justification  ;  and  many  ministers  who  seemed  like  stars,  shall  suck  in  corrupt 
 principles  about  that  glorious  tmth,  aud  so  withdraw  their  shining  ;  now  this  has  not  been 
 to  such  a  degree  until  of  late  years ;  and  then  the  earth  shall  be  turned  into  blood,  or  no- 
 thing but  blood,  blood  and  slaughter  almost  everywhere,  as  if  all  the  earth  was  like  to  a 
 common  shambles,  to  quarter  out  the  limbs  of  sinners.  The  woman  clothed  with  the 
 sun,  had  the  mnon  under  her  feet ;  what  moon  is  that,  but  this  world  in  its  external  aud 
 Jer.  sxv.  27:     changeable  gk-iy  ? 
 
 Jer.  xiix  12.  Sign  5.  AVhen  the  cup  of  trembling  shall  be  taken  out  of  the  hand  of  Siou, 
 eS.  '  xxiu.  and  pass  into  the  hands  of  her  enemies,  and  they  come  to  drink  the  dregs 
 |;  ...      thereof,  and  be  drunk,  spew,  and  fall,  they  shall  rise  no  more.     And  when 
 
 8.  '  '  ■  the  Lord  Jesus  makes  Jerusalem  a  cup  of  trembling  to  all  her  enemies,  Psa.  xi. 
 Isa.  X.  12.  Q^  jijgjj  ^jj.g^  j^jjj  brimstone,  and  hoirible  tempests,  shall  be  the  portion  of  the 
 oup  of  those  pretended  Protestants  that  ha\e  put  the  saints  to  grief.  But  then  fearful 
 trembling  shall  seize  upon  them ;  for  God  has  not  -'orgot  the  blood  they  have  shed  :  this 
 sign  draws  near.     Also, 
 
 Sign  6.  When  all  the  churches  (as  the  people  in  Egyjit)  groan  and  sigh  under  oppres- 
 sion, and  break  forth  into  ughty  crying  unto  God  with  %  loud  aud  hideous  noise,  as  a 
 woman  in  travaU,  Psa.  cii.  5,  6,  with  bitter  mourning,  Isa.  Ixii.  1,  and  an  universal  ciy 
 to  Jefiovih,  then  God  will  come  and  avenge  his  ovni  elect:  "  He  hath  a  respect  to  the 
 prayers  of  the  desolate — ^nov  '.'ill  I  arise,  saith  the  Lord,  and  devour  at  once,"  Isa.  xli. 
 14. 
 
 Sign  7.  When  the  Lord  sends  forth  variety  of  strange  sins  and  wonders  in  the  heavens, 
 in  the  earth,  Matt.  xxiv.  27,  and  in  the  waters,  strange  fish,  strange  birds,  strange  mon- 
 st<>rs,  strange  hail,  thunder,  and  lightning,  and  strange  and  universal  earthquakes,  and 
 men  are  filled  with  fear,  looking  for  what  shall  come  to  pass,  "  lift  up  your  heads,  your 
 redemption  draws  near,"  Luke  xxi.  25 — 28. 
 
 Sign  8.  Saith  a  worthy  and  ancient  author,  when  God  is  hammering  and  squaring  fit 
 instruments  for  his  great  work,  as  he  hath  done  in  all  times  of  his  church's  extremities  of 
 
SF.RM.    XXXIX.]  THE    PATiABLF.    OF    TIIF.    MrSTAr.D- JFFP   OPFXFTi.  243 
 
 old,  as  Moses  in  Plgj'pt,  Josluia,  the  Judges,  Ethniel,  Ehud,  Sampson,  Gidoon,  Baruk, 
 Sampson,  David,  Cyrus,  Zerobbabel,  &c.,  especially  when  he  malces  crooked  instruments 
 to  strike  a  straight  blow,  or  unlikely  persons  to  do  grfat  things  not  expected  from  them, 
 tliis  shows  Clirist  is  about  to  appear  in  his  glory. 
 
 Sign  9.  When  the  most  knowing  and  understanding  persons  in  the  prophecies  shall 
 agree  that  the  witnesses  have  been  slain,  and  are  upon  theii' feet,  Mahometan  ])ower  ceases 
 to  be  any  more  a  plague  to  the  auticliristian  party,  and  so  the  second  is  passed  away,  the 
 time  is  at  the  door,  Isa.  xxvi.  21.  « 
 
 Sign  10.  When  God  riseth  up  to  make  inquisition  for  blood,  and  puts  it  into  the  hearts 
 of  some  of  the  ten  kings  to  hate  the  whore,  and  a  religious  war  breaks  out  between  the 
 Papist  and  the  Protestant  princes,  and  God  takes  peace  from  the  earth,  so  that  the  breach 
 cannot  be  made  up,  lift  up  your  lieads. 
 
 Sign  11.  Before  tlie  Sun  of  righteousness  ariseth  to  build  up  Sion,  Psa.  xcvii.  2,  .3  ;  clouds, 
 great  darkness  will  be  round  about  him,  and  most  will  be  amazed,  and  not  know  what 
 to  think  ;  and  from  this  cloud  a  fire  wUl  break  out  before  him  ;  sword,  pestilence,  tem- 
 pests and  wliii-lwinds,  and  strange  plagues  upon  the  enemies  of  the  church.  Sirs,  the 
 morning  of  the  day  of  Christ's  power  is  like  to  be  very  cloudy  and  tempestuous,  and  full 
 of  trouble  ;  but  it  is  to  the  enemies  of  Christ ;  and  a  fire  shall  burn  up  and  consume  them  ; 
 but  the  saints  shall  be  preserved  in  those  times  in  a  wonderful  manner. 
 
 Sign  12.  When  the  errors  of  some  men,  who  have  prefixed  times,  shall  tend  so  to 
 blind  and  harden  the  world,  and  also  to  deceive  the  godly,  that  there  wiU  remain  but 
 little  faith  iu  any  about  Christ's  glorious  appearance  in  his  wonders  ;  but  most  will  con- 
 clude the  time  afar  off;  then  he  is  just  at  the  door.  Matt.  yx.  4. 
 
 But  to  proceed,  I  have  showed  you  how  small  the  church  was  at  first,  also  the  causes 
 of  her  decay  and  withermgs,  until  antichrist  was  revealed,  and  that  she  hath  of  late  looked 
 out  as  the  morning,  which  began  about  Luther's  time ;  and  how  her  path  hath  shone,-and 
 shall  shine  more  and  more  to  the  perfect  day ;  with  the  signs  of  her  near  approaching 
 glory. 
 
 Now  to  close  ;  I  shall  prove  she  sliall  become  a  great  and  mighty  tree  in  The  _pow" 
 the  last  days.  "  Glorious  things  are  spoken  of  thee,  0  city  of  God,"  Psa.  the  ^IScu 
 Ixxxvii.  3.  'ij^^'j        t"" 
 
 "  It  shall  come  to  pass  in  the  last  days,  that  the  mountain  of  the  Lord's 
 house  shall  be  established  in  the  top  of  the  mountains,  and  shall  be  exalted  above  thee,  and 
 all  nations  shall  flow  unto  it,"  Isa.  ii.  2.  That  is  the  time  when  birds  shall  dwell  in  her 
 branches,  the  mountain  of  the  Lord's  house  is  the  regal  power  and  authority  of  the  church  ; 
 and  this  shall  be  established  in  the  top  of  all  earthly  powers,  governments,  and  pre-emi- 
 nence whatsoever,  viz.  ;  the  saints  shall  have  the  supreme  authority  and  rule  over  all 
 powers  and  governments  of  the  earth ;  "  And  the  stone  that  smote  the  image  became  a 
 a  great  mountain,  and  filled  the  whole  earth,"  Dan.  ii.  35. 
 
 This  is  expounded  by  Daniel,  ver.  44,  "  And  in  the  days  of  these  kings,  shall  the  God 
 of  heaven  set  up  a  kingdom  which  shall  never  be  destroyed  ;  and  the  kingdom  shall  be 
 left  to  another  people  ;  but  it  shall  break  iu  pieces  and  consume  all  these  kingdoms,  and 
 it  shall  stand  for  ever,"  See  Mich.  iv.  Some,  through  ignorance,  have  thought  that  this 
 kingdom  refers  to  the  gospel-church  set  up  by  Christ  and  his  apostles  in  the  primitive 
 time  ;  but  that  cannot  be,  because  this  kingdom  is  set  up  when  the  government  of  the 
 Boman  monarchy  is  in  its  feet.  The  stone  smote  the  image  on  the  feet ;  the  Roman 
 power  in  the  apostles'  days  was  in  its  iron  legs,  i.  e.,  in  its  greatest  strength  :  besides,  the 
 stone  then  did  not  smite,  but  was  smitten  by  the  Romish  jiower  for  near  three  hundred 
 years  ;  the  ten  toes  of  the  image  and  the  ten  horns,  refer  to  the  same  state  of  the  Romish 
 monarchy,  compare  this  with  Dan.  vii.,  "  And  the  kingdom,  and  dominion,  and  the  great- 
 ness of  the  kingdom  under  the  whole  heaven,  shall  bo  given  to  the  people  of  the  =aiuts  of 
 the  Most  High,  whose  Idngdom  is  an  everlasting  kingdom,  and  all  dominions  shall  serve 
 and  obey  Him,"  Dan.  vii.  27,  that  is,  the  Lord  Jesus  Christ. 
 
 The  samts  had  never  yet  all  the  power  and  kingdoms  under  the  whole  heavens  given 
 unto  them,  but  they  shall  have  it  in  the  last  days. 
 
 "  The  kingdom"  of  this  world  are  become  the  kingdoms  of  our  Lord,  and  of  his  Christ," 
 Rev.  xi.  15  ;  that  is,  upon  the  seventh  angel  sounduig  his  trumpet,  they  shall  become 
 Christ's  kingdom. 
 
 "  Tby  people  also  shall  be  all  righteous,  and  they  shall  inherit  the  land  for  ever,  the 
 branch  of  my  planting,  the  work  of  my  hands,  that  I  may  be  glorified,"  Isa.  Ix.  21. 
 See  here  what  a  glorious  tree  this  mustard-.;feod  will  grow  unto.     "  A  little  one  shall  be- 
 
 r.  2 
 
244  THE    PARABI.F.    OF    TIIF.    MUSTAHD-SliFD    OPFNFD.  [hOOK;  I. 
 
 come  a  thousand,  and  a  small  one  a  strong  nation.  I  the  Lord  will  Jiasten  it  in  his 
 time,"  ver.  22.  "  Arise,  shine,  for  thy  light  is  come,  and  the  glory  of  the  Lord  is  risen 
 on  thee,"  Isa.  Ix.  1.  "  And  the  Gentiles  shall  come  to  thy  light,  and  kings  to  the  bright- 
 ness of  thy  rising,"  ver.  3.  "  Lift  up  thine  eyes  round  about,  and  see  all ;  they  gather, 
 themselves  together,  they  come  to  thee ;  thy  sons  shall  come  from  afar,  and  thy  daughters 
 shall  be  nourished  at  thy  side,"  ver.  4.  "  Who  are  these  that  lly  as  a  cloud,  and  as  doves 
 to  their  windows  ?"  ver.  8.  Time  would  fail  to  give  the  multitudes  of  Scriptures  which 
 fully  confirm  this  truth,  which  make  good  the  predictions  of  our  blessed  Saviour  in  this 
 parable. 
 
 The  glory  of  the  church  will  appear  in  those  times  to  consist  in  these  things  following. 
 In  what  1.  In  the  abundance  that  shall  be  added  to  her;  she  shall  fill  the  whole 
 tiie  glory  of    earth. 
 
 shall  consist.         2.  In  that  mighty  power  and  authority ;  she  shall  be  clothed  with  the 
 government,  being  wholly  put  into  the  hands  of  the  saints. 
 
 3.  In  that  kings  shall  be  converted,  and  bring  their  glory  unto  her ;  they  shall  throw 
 their  crowns  at  his  feet. 
 
 4.  In  respect  of  that  holiness  and  purity  that  shall  be  in  all  the  Lord's  people,  both  in 
 doctrine,  discipline,  and  conversation  ;  all  errors  will  be  vanquished  ;  "  Thy  people  shall 
 be  all  righteous." 
 
 5.  In  respect  to  outward  peace  ;  oppression  shall  rise  up  no  more  ;  wars  shall  cease  to 
 the  ends  of  the  earth. 
 
 P.  In  respect  of  love,  peace,  and  union,  amongst  all  the  people  of  God  ;  no  more  any 
 names  of  infamy,  nor  of  distinction ;  all  shall  be  of  one  heart,  and  of  one  way,  and  all  serve 
 tlie  Lord  with  one  consent. 
 
 7.  In  respect  had  to  the  glorious  presence  of  Christ ;  his  glory  shaU  then  be  seen,  and 
 shine  forth  ;  the  latter  house  shall  exceed  the  gloiy  of  the  first. 
 
 Lastly,  In  respect  of  the  church's  stability,  safety,  and  security ;  "  And  the  Lord  will 
 create  upon  every  dwelling-place  of  mount  Zion,  and  upon  her  assemlilios,  a  cloud  and 
 smoke  by  day,  and  the  shining  of  a  flammg  fire  by  night ;  for  upon  all  the  glory  shall 
 be  a  defence,"  Isa.  iv.  5. 
 
 APPLICATION. 
 
 1.  We  infer,  that  the  love  of  Christ  to  his  church  is  very  great  and  wonderful,  and  he 
 will  make  it  manifest  to  all  the  earth  ;  in  a  short  time  it  will  appear  he  hath  not  forgotten 
 Sion. 
 
 2.  Let  us  learn  from  hence  not  to  despise  the  day  of  small  things ;  see  how  little  and 
 small  the  church  was  at  the  beginning,  and  to  what  greatness  and  glory  God  will  raise 
 her  at  last :  small  besjinnings  may  have  glorious  endings. 
 
 Though  the  church  is  now  low  and  small,  yet  God  is  able  to  raise  her. 
 
 3.  Let  no  weak  beginner  in  religion  be  discouraged  ;  "  God  will  bring  forth  judgment 
 unto  victory,"  Matt,  xii  20.  Nor  let  him  that  has  the  smallest  talent  neglect  the  improve- 
 ment thereof ;  he  knows  not  ■what  it  may  increase  to. 
 
 4.  Let  none  proudly  overlook  nor  exult  over  weak  Christians. 
 
 6.  And  let  all  the  saints  be  of  good  cheer,  and  lift  up  their  heads  ;  though  now  under 
 sorrow  and  affliction,  their  i-edemption  draws  near. 
 
 See        the         6.  Let  US  Cry  mightily  to  God  to  arise  and  have  mercy  upon  Sion ;  be 
 parable     of    much  in  prayer  ;  let  us  fast  and  pray,  pray  day  and  night, 
 foolish    vir-         7.  Watch  ;  be  on  your  watch-tower  ;  take  heed  you  sleep  not,  and  "  So 
 B'°*-  the  day  comes  upon  you  unawares,  while  the  bridegroom  tarried,  they  all 
 
 slumbered  and  slept :"  the  midnight  cry  will  amaze  if  you  awake  not  until  it  is  heard. 
 
SEEM.    XL.]  THE  PARABLE   OF   TUE   MUSTARD-SEED.  245 
 
 SERMON  XL. 
 
 Another  parable  put  he  forth  unto  them,  saying,  the  kingdom  of  heaven  is  like  unto  a  grain 
 
 of  mustard-seed,  which  is  indeed  the  least  of  all  seeds,  &c. — Matt.  xiii.  31,  32. 
 By  the  grain  of  Jlustard-seed,  chiefly  is  meant  the  church  of  Christ,  which  was  very  small 
 at  first ;  this  I  have  spoken  to  :  hut  some  conclude  by  it  also  may  be  meant  true  faith  : 
 though  from  the  latter  part  of  the  parable  I  doubt  whether  our  Lord  does  refer  to  faith  or 
 not :  yet  because  faitli  in  another  place  is  compared  to  a  grain  of  mustard-seed,  I  shall  speaic 
 to  this  second  thing,  but  rather  from  Matt.  xvii.  20,  "  If  ye  have  faith  as  a  grain  of  mustard- 
 seed,  ye  shall  say  to  this  mountain,  remove  hence  to  yonder  place,  and  it  shall  remove," 
 Matt.  xxi.  21.  "  Verily  I  say,  if  ye  have  faith,  and  doubt  not,  if  ye  shall  say  to  this  moun- 
 tain, he  thou  removed,  and  be  cast  into  the  sea,  it  shall  be  done." 
 
 Faith  is  compared  to  a  grain  of  mustard-seed.     Some  thmk  that  it  only      to  a  grain  of 
 refers  to  the  faith  of  miracles  ;  but  sure  such  have  a  gi'eat  and  strong  faith  :     ^^d''^'' 
 for  the  faith  of  mu:ac)es  is  in  its  nature  or  kind  no  weak  faith. 
 
 I  conceive,  as  our  annotators  observe,  it  may  refer  to  the  gi'ace  of  faith  in  any  believer. 
 There  is  nothing  too  hard  which  God  hath  promised  for  faith,  when  a  believer  doubts  not ; 
 but  certainly,  not  simply  considered  as  a  gi-ain  of  mustard  when  it  is  first  sown  ;  (for  our 
 Lord  shows,  as  so  considered,  it  is  small  and  weak)  but  when  it  is  grown  high  and  strong  : 
 nothing  is  too  hard  for  faith, — for, 
 
 1.  Is  tliere  a  mountain  of  guilt  lying  upon  our  consciences  ?  Faith  will  re-  ^n^  power 
 move  it,  and  by  enabling  us  to  cast  it  upon  Jesus  Christ,  (who  hath  borne  our  ceiiency  of 
 sins,)  thrown  them  into  the  bottom  of  the  sea. 
 
 2.  Or  is  there  a  mountain  of  opposition  against  us,  or  in  our  way  of  following  of  Christ  ? 
 True  faith  will  cast  it  out  of  its  place. 
 
 3.  Or  is  there  an  evil  habit  like  imto  a  strong  tree  deeply  rooted  ?  Faith  wiU  pull  it  up. 
 From  hence  note, 
 
 Doct.  True  faith  or  gi'ace  in  a  believer  may  be  small,  little,  or  weak  at  first ;  yet  it  is 
 of  a  growing  nature  ;  and  it  will  become  strong  by  exercise,  through  Christ's  watering,  and 
 gracious  influences. 
 
 1.  I  shall  show  that  true  faith  is  small  or  weak,  at  first,  in  some  Christians. 
 
 2.  That  it  is  of  a  growing  nature. 
 
 3.  How  we  may  know  a  weak  faith  from  a  strong  faith. 
 
 4.  Apply  it. 
 
 First,  That  there  is  a  weak  or  small  faith  is  evident,  "  0  ye  of  little  faith,  •'^''^tV^tu 
 wherefore  did  ye  doubt?  why  are  ye  fearful,  0  ye  of  little  faith?"  Matt.     There  is  a" 
 
 vi.  30,  Matt.  viii.  2(5.  strong  faith. 
 
 There  is  also  mention  made  of  a  great  faith  ;  "  And  Jesus  unto  her,  0  woman,  great  is 
 thy  laith,"  JIatt.  sv.  8,  Rom.  iv.  20.  Also  we  read  of  a  strong  faith  ;  "  Abraham  was 
 strong  in  faith,  giving  glory  to  God."  "  Be  strong  in  the  grace  which  is  in  Christ 
 Jesus,"  2  Tim.  ii.  1. 
 
 How  weak  was  the  disciples'  faith  when  they  feared  that  the  sliip  would  sink  to  the  bot- 
 tom, where  Christ  the  eVer-blessed  God  was  ?  also  when  some  of  them  doubted  whether 
 Christ  was  the  true  Messiaii ;  "  We  trusted  it  had  been  he  that  should  have  redeemed 
 Israel,"  Luke  xxiv.  21.  And  others  talked  of  going  again  to  their  old  trade  ;  "  I  go  a 
 fishing,"  John  xxi.  3.     This  shows  the  weakness  of  their  faith. 
 
 Secondly,  Faith  is  of  a  growing  nature,  it  may  become  great  and  strong,  though  at  first 
 but  little,  like  a  grain  of  mustard-seed.  Faith  is  of  a 
 
 To  what  a  degree  was  Peter's  faith  grown  (who  before  deniedhis  Master?)  growing  na- 
 "  If  we  this  day  be  examined  of  the  good  done  to  this  impotent  man,  by  what 
 means  he  is  made  whole,  be  it  known  to  you  all,  and  to  all  the  people  of  Israel,  that  by 
 the  name  of  Jesus  Christ  of  Nazareth,  wliom  ye  crucified,  whom  God  raised  from  the  dead, 
 even  by  him  doth  tliis  man  stand  here  before  you  wliole,"  Acts  iv.  8,  9.  Who  more  strong 
 now  than  blessed  Peter?  his  faith  was  grown  already  to  a  great  degree,  like  a  mighty  tree. 
 
 "  We  are  bound  to  thank  God  always  as  is  meet,  because  that  your  faith  groweth  exceed- 
 ingly, and  the  charity  of  every  one  of  you  towards  each  other  abouudeth."' 
 
 truest.  Doth  grace  grow  by  infusion  of  new  degrees,  or  by  co-operafion  grows."''' 
 with  it  ?  Or  is  it  increased  by  exercise  only  ? 
 
 Ans.     I  doubt  not  but  both  fliese  ways  faith  may  be  said  to  grow  and  increase.     (IJ 
 
noraiicti  is 
 
 146  TilE  PARABLE   OF   THE   MDSTAED   SEED.  [doOK   I. 
 
 The  Lord  Jesus  dotli  increase  and  streugthen  our  i'aitli  liy  the  infliu'iices  of  !iis  Spirit : 
 "  Lord,  increase  our  faith  :"  and,  (2)  It  also  gi'ows  by  feeding  on  the  word,  ordinances,  and 
 promises  of  tlie  Lord  Jesus  Clirist,  as  a. child  grows  by  the  nourishment  it  receives ;  "  As 
 new-born  babes  desiring  the  sincere  milk  of  word,  that  they  may  grow  thereby." 
 
 (S.)  By  a  constant  use,  study,  and  exercise,  faith  is  increased  in  behevers,  until  they 
 come  to  a  more  perfect  stature  in  Christ  Jesus. 
 
 Thirdly,  What  is  the  nature  of  a  weak  faith,  and  wherein  doth  it  differ  from,  a  strong  ? 
 Heb.  V.  14. 
 
 I.  A  weak  faith  is  commonly  attended  with  many  doubts  and  fears ;  as  appears  by  what 
 our  Saviour  said  unto  his  disciples,  "  0  yu  of  little  faith,  wherefore  did  ye  doubt  ?"  Matt. 
 „.       .       xiv.  31. 
 
 Theiiature  ..i    -  .  t  .  i  -  -i  i  •/•         t 
 
 of  a  we:ik  Christ  appears  in  an  orduianee,  in  a  duty,  or  m  providence,  and  manilesleth 
 
 faith.  himself ;  but  the  soul  doubts  whether  it  be  Christ  or  not ;  it  may  be,  saith  he, 
 
 a  temiitation,  or  delusion  of  Satan.  Also  Christ  appears  m  a  promise,  and  sets  some 
 sweet  word  upon  the  heart ;  but  yet  the  weak  Christian  doubts  still  whether  it  be  by  the 
 Much  le-  g'^o''  Spii'it  or  not. 
 
 II.  A  weak  faith  is  attended  with  much  remaining  ignorance,  or  wants  clearer 
 "ak  be-      Jigbt  in  the  mysteries  of  Christ  and  of  the  gospel ;  tliey  cannot  see  wherein  their 
 lievers.  gTeat  Strength  lieth,  (to  wit)  in  our  head,  the  Lord  Jesus  Christ ;  as  Sampson's 
 
 great  strength  lay  in  his  hair  ;  but  weak  Christians  look  for  it  in  themselves.  (1.)  Tliey 
 see  not  that  abundant  grace  that  is  in  Christ,  and  that  it  is  for  them  that  there  is  in  him 
 such  a  fulness.  (2.)  They  see  not  so  clearly,  that  the  righteousness  of  Christ  is  continually 
 imputed  to  them,  or  that  they  always  are  clothed  with  that  blessed  garment.  (3.)  They 
 cannot  discern  clearly  that  Christ  is  theu"  life,  and  "  that  because  he  lives  they  shall  live 
 also,"' John.  xiv.  I'J.  (4.)  They  see  not  their  conquest  and  victory  that  is  in  Christ,  but 
 look  and  expect  a  perfect  conquest  in  themselves  over  all  their  enemies  ;  which,  while  in 
 tiiis  body,  we  shall  never  find ;  but  sometimes  we  may  be  foiled,  and  have  the  worst  of  it; 
 nay,  come  off  with  broken  bones,  as  David  and  Peter  did. 
 
 III.  Ignorance  in  respect  of  God's  eternal  love,  the  covenant  of  grace,  together  with 
 the  power,  promises,  and  faithfulness  of  God. 
 
 IV.  Ignorance  of  the  suretyship  of  Christ,  and  of  that  blessed  union  which  is  between 
 the  Lord  Jesus  and  every  believer,  though  never  so  weak ;  also  they  may  be  ignorant  of 
 the  nature  of  grace,  and  of  true  liiith  itself;  1  John.  v.  13.  They  may  not  know  that 
 they  do  beheve,  and  that  they  have  eternal  life.  Hence  it  is  that  we  are  exhorted  to  grow 
 in  knowledge  as  well  as  in  grace,  2  Pet.  iii.  18. 
 
 V.  Weak  believers  must  see  and  feel ;  they  live  nior''  by  sense  than  faith  : 
 vers'''  "^  Hve  Thouias  must  see  and  feel  before  he  would  beheve  ;  "  because  thou  hast  seen, 
 much  by  thou  hast  believed  ;  blessed  are  they  that  see  not,  and  yet  believe,"  John  xx. 
 Ecnse.  ^- — ^y^     Thou  believest  upon  the  testimony  of  thy  senses,  but  it  is  a  more 
 
 noble  act  of  faith,  to  beheve  without  such  a  sensible  evidence  ;  not  to  give  credit  to  any- 
 thing but  upon  the  evidence  of  our  senses,  can  hardly,  in  a  proper  sense,  be  called  faith, 
 it  is  only  what  sense  confirms,  which  before  we  had  tlie  relation  of,  but  did  not  beheve. 
 
 Therefore  by  how'  much  we  live  by  sense  and  the  sensitive  evidences,  or  by 
 He  that  lives  seeing  or  feeling,  the  weaker  our  faith  is  ;  and  from  hence  some  arc  ready  to 
 but  little  say,  1  will  open  my  Bible,  and  observe  what  place  my  eyes  are  first  cast  upon, 
 ^'^'■^-  and  also  desu-e  that  God  would  some  way  or  another,  in  a  visible  way,  satisfy 
 
 them  about  theu'  state  and  condition ;  which  as  it  is  dangerous,  so  no  doubt  but  it  is  from 
 Satan ;  yet  I  intend  not  by  this  an  exclusion  of  signs  or  marks  of  saving  grace,  or  a  refix 
 act  of  faith  ;  but  a  weak  Christian  is  ready,  I  say,  to  give  up  all  his  hope,  if  he  finds  and 
 feels  corruptions  bubbling  up,  and  fears  they  are  not  mortified.  What,  saith  he,  h.ive  1 
 so  many  evil  thoughts,  earthly  thoughts,  nay,  blasphemous  thoughts,  and  am  I  so  dead  in 
 duty,  and  yet  a  believer  ?  'Though  they  are  grievous  to  him,  and  are  his  biu-deu,  and  the 
 sickness  of  his  soul,  and  he  cries  out  for  help  against  them,  and  will  not  give  the  least  con- 
 sent to  their  quiet  lodging  in  his  heart ;  yet  he  is  ready  to  give  up  all  his  hope ;  which 
 argues  great  wealoiess  of  faith. 
 
 Were  my  sins  crucified,  and  could  I  but  obtain  power  against  them,  and  was  I  in  a  holy 
 and  lively  frame  of  spirit,  1  could  believe  ;  but  une  that  is  strong  in  Jiiith,  though  they 
 find  great  deadness,  and  want  of  such  strength  and  victory  which  they  desire  ;  yet  beheve 
 and  rest  with  comfort  upon  Jesus  Christ,  knowing  that  their  acceptance  and  justification 
 rises  not  from  any  sensible  internal  hohness  or  righteousness  in  themselves,  but  from 
 Clirist's  merits  and  righteousness  only  ;  and,  as  a  presumptuous  and  impenitent  sinner  can 
 
.SEEM.  XL.]  THE  PAHABLE  OF  TUE  MUSTARD-SEED.  247 
 
 be  no  true  believer,  so  he  whose  faitli  is  grounded  on  that  inherent  holiness  wliich  is 
 wrought  in  him,  is  but  a  weak  beUever  :  for  as  our  own  righteousness  and  holui'jss  adds 
 uothiiig  to  our  justiticatiou  before  God,  so  our  huujan  frailties  cannot  diminish  anything 
 from  it.  Yet  I  deny  not  but  mortification  of  sin,  holiness,  and  heaviness  of  spirit,  may  be 
 evidence  to  our  own  consciences  of  our  justification  and  comfort :  "  for  faith  without  works 
 is  dead,"'"  Jam.  i.  12,  8,  26. 
 
 VI.  A  weak  faith,  or  one  that  is  weak  in  ftuth,  cannot  either  bear  the     j^  ^^^^ 
 frowns  nor  smiles  of  God ;  for  when  afflicted,  he  is  ready  to  conclude  it  is     f»ithc;m 
 in  wrath,  and  that  God  loves  him  not;  and  when  in  a  pro    orous  state,  and     weube:ir 
 he  enjoys  the  lavoiu-  of  God,  and  the  light  of  his  countenance,  and  is  in  a     '™wnsnor 
 lively  and  fruitful  frame  of  heart ;  he,  with  David,  is  ready  to  say,  he  shaU 
 never  be    removed ;  "  in  my  prosperity  I  said  I  shall  ne\  r  be  moved,"  Psal.  xxx.  6. 
 "  Lord,  by  thy  favour  thou  hast  made  my  mountain  to  stand  strong:  thou  hidest  thy  face, 
 and  I  was  troubled,"  ver.  7.     Weak  Christians,  when  fruitful,  are  ready  to  say  with  Leah 
 (in  another  case)  "  Now  will  my  husL^ud  love  me,   because  I  have  borne  him  six  sons," 
 Gen.  XXX.  20.     Now  will  God  love  me,  because  I   have  done  so  much  good,  mortified 
 such  and  such  corruptions,  and  with  holy  zeal  discharged  such  and  such  holy  duties.    When, 
 alas  !  it  is  not  for  any  of  these  things  we  are  accepted  and  beloved,  but  only  in  Christ,  and  be- 
 cause he  hath,  and  will  love  us;  it  is  from  himself,  and  in  Christ,  and  not  for  the  sake  of  any 
 thing  we  do,  or  have  done.  True,  we  are  beloved,  and  accepted  (iu  Christ)  and  when  we  do 
 well,  it  is  approved  by  the  Lord ;  but  it  is  not  for  our  doing  it,  or  because  we  do  it. 
 Moreover,  infirmities,  sins,  and  corruptions,  believers,  may  offend  God,  and 
 cause  him  to  hide  his  face ;    but  pray  know  they  cannot  remove  his  love    believers 
 from  us ;  and  tliou<'h  our  holuiess  doth  please  him,  vet  our  want  of  such  de-     ffP^ate 
 
 ..,,■,.  r     ,  .  .  ,      tliem  not 
 
 grees  ol  holmess  that  are  m  some,  can  never  provoke  him  to  cast  us  on,  and     from  God's 
 disown  us  to  be  his  children :  for,  as  God  loved  us  not  for  our  righteousness,     ^°^^' 
 so  he  will  never  cast  us  oft'  for  oui'  unrighteousness,  if  we  are  his  elect  children  ;  and  though 
 he  afflicts  us,  yet  he  will  not  forsake  us  ;  "  i\Iy  loving-kindness  will  I  not  utterly  take  from 
 him,  nor  sufl'er  my  faithfulness  to  fail,"  Psal.  Ixxxix.  33. 
 
 VU.  Weak  believers  live  more  on  their  hard  labour  than  by  faith,  or  are  more  for  doing 
 than  for  believing ;  and  have  their  eye  more  upon  their  sore  and  sickness,  than  upon  their 
 physician  ;  or  more  on  what  they  have  done  and  do,  than  upon  what  Christ  hath  done  ; 
 and  have  their  eyes  more  upon  that  grace  that  is  iu  them,  than  upon  that  giace  which  is 
 in  Christ ;  they  can  hve,  they  think,  when  they  are  increased  in  goods  ;  but  cannot  live  so 
 as  to  hold  up  their  heads  when  they  cau  find  nothing  in  themselves.     See  Hab.  iii.  17. 
 
 VIII.  A  weak  behever  is  ready  to  let  go  his  hold  in  a  storm,  or  cannot  encounter  with 
 difficulties.  When  a  storm  rose,  and  tossed  the  ship,  the  disciples  feared  they  should 
 perish ;  Matt.  xiv.  30,  31 ;  and  when  Peter  saw  the  winds  boisterous,  he  began  to  sink. 
 A  storm  of  temptation,  reproach,  and  persecution,  is  ready  to  make  them  stagger,  nay,  to 
 fall,  as  many  did  in  the  late  persecutions ;  which  showed  their  faith  was  weak. 
 
 Quest.  From  whence  is  it  that  some  are  so  weak  in  faith  ? 
 
 Ans.  Some  believers  are  but  new-born,  they  are  but  babes  in  Christ ;  and     t,,^  ^^^^^ 
 can  you  expect  a  new-born  babe  should  be  as  strong  as  one  twenty  years'  old  ?     why  sonie 
 
 2.  Some  are  diseased,  may  be  consumptive  ;  distempers  cause  weakness :     m  faitii. 
 a  strong  man,  by  a  fit  of  sickness,  may  be  brought  to  great  weakness :  so  may 
 
 a  strong  Christian :  he  may  fall  into  a  consumption  of  his  faith,  love,  and  other  graces. 
 
 3.  Some  believers  have  not  such  strengthening  food  as  others,  or  are  not  fed  in  such  fat 
 pastmes  :  or  if  they  are,  yet  they  cannot  digest  strong  meat,  must  live  upon  the  milk  of 
 the  word,  Heb.  v.  i.2,  13. 
 
 4.  Some  fall,  by  soiuc  temptation,  under  the  power  of  some  sin :  and  these  strangers  de- 
 vour or  consume  tlieir  strength.  Grace  is  a  tender  flower,  which  weeds  are  ready  to  choke, 
 or  hmder  the  growth  tliertof,  Hos.  vii.  9. 
 
 5.  And  lastly,  God  may  not  give  to  some  the  like  degree  of  faith  which  he  gives  to 
 others :  or  they  may  not  improve  that  measure  of  grace  they  have  by  daily  exercise. 
 
 Secondly,  True  faith  is  of  a  growing  nature  :  that  faith  that  is  weak  may  become  strong. 
 
 1.  AVe  have  proved  this  huth  been  so  in  many  Christians.  j,-j,jm  (^.^f 
 
 2.  And  now  I  shall  give  you  some  reasons  to  prove  it  shall  grow  if  it  be    »  growinj; 
 
 ..  .,,     ^  nature, 
 
 true  laith,  true  grace. 
 
 1.  Because  gi'aee  is  a  vital  principle,  it  hath  life  in  it ;  it  is  of  a  fructifying  qualitj', 
 
 tliough  it  be  at  first  but  as  a  grain  of  mustard  seed.     (2.)  Because  this  seed  is  sown  in 
 
 good  ground ;  God  hath  made  the  hearts  of  believers  good  and  upright,  they  have  honest 
 
248  THE  PARABLE  OF  THE  MUSTAKD  SEED.  [bOOK  I. 
 
 hearts  ;  "  The  righteous  shall  hold  on  his  way,  and  he  that  hath  clean  hands  shall  wax 
 stronger  and  stronger,"  Job  xvii.  0.  (3.)  Because  they  are  gi-afted  into  a  living  stock  or 
 root,  which  is  full  of  sap;  "  Because  I  live,  ye  shall  live  also,"  John  xiv.  19.  (4.)  Be- 
 cause undergrowing  and  strengthening  promises,  "  They  shall  revive  as  the  corn,  and  grow 
 as  the  vine,"  &c.,  Hos.  xiv.  7.  "  They  shall  grow  up  as  calves  of  the  stall,"  Mai.  iv.  2. 
 "  The  righteous  shall  grow  as  the  cedar  in  Lebanon,"  Psal.  xcii.  12.  Christ  hath  promised, 
 he  will  bring  forth  judgment  in  these  unto  victory. 
 
 5.  Because  they  are  planted  in  a  very  fruitful  place,  or  hOl,  even  on  Mount  Sion  :  "  Those 
 that  are  planted  in  the  house  of  the  Lord  shall  flourish  in  the  courts  of  our  God,  they  shall 
 bring  forth  fruit  in  old  age,  they  shall  be  fa  t  and  flourishing,  to  show  that  the  Lord  is  righteous, 
 and  that  there  is  no  unrighteousness  in  him,"  Psal.  xcii.  13,  14,  15.  (6.)  Because  they  are 
 continually  under  growing  influences,  the  Holy  Spirit  daily  quickens  and  operates  upon  their 
 hearts,  and  blesseth  the  word  and  ordinances  unto  them  :  "  They  that  wait  upon  the  Lord 
 shall  renew  their  strength,"  &c.,  Isa.  xl.  31.  (7.)  Because  "  They  are  ordained  to  go  and 
 bring  forth  fruit,  and  that  their  fniit  should  remain,"  John  xv.  16.  They  are  not  chosen 
 only  to  beheve,  but  to  be  fruitful,  to  be  holy,  and  to  continue  so  as  well  as  to  be  eternally 
 happy. 
 
 1.  Counsel.  Trust  not  in  your  own  strength,  neither  judge  of  thy  strength  by  the 
 strength  of  those  gi-aces  that  are  in  thy  own  heart,  but  by  the  grace  that  is  in  Christ. 
 
 2.  Caution.  Do  not  give  up  thy  hope  because  thy  faith  is  but  small. 
 
 Obj.  But  I  fear  I  have  no  gi-ace  at  all ;  what,  such  a  deceitful  heart,  and  yet  lave 
 grace  ?  attended  with  so  many  evils  in  heart  and  life,  and  yet  have  grace  ?  what  such  dead- 
 ness  and  coldness  in  holy  duties,  and  yet  have  grace  ?  what,  so  dark  and  so  little  sense  of 
 divine  power,  and  yet  have  grace  ?  what,  temptations  and  unbelief  so  prevalent,  and  yet  1 
 have  grace  ?  so  unworthy,  and  so  unUke  Christ,  and  yet  have  grace  ? 
 
 Ans.  All  this  may  be,  and  yet  thou  have  grace,  and  be  a  true  behever :  a  Uttle  seed 
 may  be  overlooked,  especially  when  thou  hast  but  a  very  little  light  in  thy  house. 
 
 Thudly,  I  shall  show  you  in  the  next  place,  who  they  are  that  have  a  great  faith,  whose 
 faith  is  become  a  tree. 
 
 1.  Show  how  they  come  by  it. 
 
 2.  The  nature  or  quahty  of  it. 
 
 How  some  ^-  God  gives  Some  a  great  faith,  or  much  grace,  and  great  knowledge  : 
 
 come  to  be       some  have  five  talents,  and  others  but  two. 
 
 faiith.^ '°  2.  They  have  more  fruitful  showers  and  shinings  than  others. 
 
 3.  They  are  singled  out  for  special  use  and  services  above  others. 
 The  quality  Secondly,  The  nature  of  a  strong  faith  is  such,  that  it  grows  the  more  by 
 
 of  a  strong       weishts  and  pressures :  "  The  righteous  shall  flourish  like  the  palm-tree,"  &c., 
 
 faith.  Ti     1         ■•    T  .^  c  '  ' 
 
 Psal.  xcu.  12. 
 
 Nothing  can  hinder  their  growth.  (1.)  The  palm-tree  is  amiable  to  look  on ;  all  its 
 branches  shoot  upwards,  none  grow  out  of  the  side  of  this  tree  ;  so  aU  the  desires,  thoughts, 
 and  aflections  of  these  are  heavenly. 
 
 The  nature  (^-j  The  palm-tree  is  very  weak  when  first  planted.     Plmy  says,  they 
 
 of  the  palm-     therefore  planted  three  or  four  together,  and  by  that  means  they  strengthen 
 one  another  ;  so  those  saints  that  grow  strong  cleave   one  to  another  in  all 
 cordial  affections,  and,  like  the  palm-tree,  clasps  together  in  close  and  sweet  communion. 
 
 (3.)  The  palm-tree  thrives  the  more  by  having  weights  hung  upon  it ;  and  nothing  can 
 bend  it,  or  make  it  grow  crooked  :  though  this  tree  be  oppressed,  yet  it  endureth  and  pros- 
 pers, saith  Ainsworth.  So  strong  believers  grow  and  thrive  under  all  weights  and  oppres- 
 sions of  sin,  the  world,  the  devil,  and  wicked  men  without,  and  false  brethren  within  ;  yea, 
 nothing  can  hinder  them  from  going  straight  on  in  their  way ;  no,  though  God  seems  to 
 frown,  and  good  men  frown  upon  them,  and  strive  to  discourage  them  ;  yet  they  grow  the 
 more  in  faith,  hupe,  loye,  humility,  and  in  patience,  though  they  want  sensible  comfort  from 
 God,  and  respect  and  love  from  the  saints. 
 
 (3.)  A  great  faith,  or  a  strong  believer,  will  take  hold  of  Christ,  though  it  has  not  such 
 a  particular  promise  set  upon  his  heart  as  others  have  :  thus  it  was  with  the  woman  that 
 had  the  bloody  issue,  and  the  woman  of  Canaan  :  what  promise  had  they  ?  and  yet  with 
 what  a  strong  faith  did  they  take  hold  of  the  Lord  Jesus  !  "  I  say  unto  you,  I  have  not 
 found  so  great  faith,  no,  not  in  Israel,"  Matt.  xv.  zH. 
 
 (4.)  Much  more  if  it  hath  but  one  word  from  Cluist,  such  believe;  "  Speak  the  word, 
 
SERM.  XL.]  THE  PARABLE  OF  THE  MU«r.UlD-SEED.  249 
 
 and  my  servant  shall  be  healed,"  Matt.  viii.  10,  Luke  vii.  9,  Matt,  viii,  8. 
 
 (5.)  A  great  faith  lays  the  soul  very  low  iu  his  own  sight,  yet   hath  much     beil've"^ 
 confidence  in  Christ :  "  I  am  not  worthy  thou  shouklest  come  under  my  roof."     an  immblo 
 
 (0.)  All  strong  believers  were  ever  very  humble.    How  humble  was  Abra-     P'-'''""- 
 ham,  and  David  ?  "I  am  a  worm,"  Agar,  Job,  "Iloatlie  myself"  Isaiah,  "I  am  undone,"  &c. 
 Paul,  "  I  who  am  less  than  the  least  of  all  saints,"  <S:c.  They  have  greater  hght  that  have 
 a  great  faith,  or  have  great  discoveries  of  God,  of  his  holiness,  love,  and  goodness,  and  of 
 their  own  vileness. 
 
 (7.)     A  great  faith,  or  a  strong  Christian,  will  not  be  discouraged,  though     ■^,if^°^1|i 
 he  meets  with  repulses  from  Christ,  and  from  his  disciples  or  ministers.  What     have  no  de- 
 repulses  did  the  woman  of  Canaan  meet  with  ?  lirst,  she  cried,  "  0  Lord,  thou     discouragea 
 Son  of  David,"  &c.  Matt.  XV.  22 — 2Q.     "  But  he  answered  her  not  a  word."     by  repulses. 
 
 2.  Then  the  disciples  came  and  besought  him  to  send  her  away ;  but  still  she  cries  to  him. 
 
 3.  Then  our  Lord  said,  "  I  am  not  sent  but  to  the  lost  sheep  of  the  house  of  Israel,"  yet 
 she  continues  her  request,  then  she  came  and  worshipped  him,  "  Sajing,  Lonl,  help  me."' 
 
 4.  On  this  he  said,  "  It  is  not  meet  to  take  the  chililrens'  bread  and  give  it  to  dogs," 
 What  a  repulse  was  that  ?  "  She  said.  Truth,  Lord,  yet  the  dogs  eat  the  crumbs  that  fall 
 from  their  master's  table,"  verse  27.  Lonl,  though  I  am  a  Gentile  sinner,  or  a  dog,  yet 
 let  me  have  the  crumbs  that  fall  from  the  table  thou  hast  sjiread  for  the  children. 
 
 "  Then  Jesus  said,  0  woman,  great  is  thy  faith,  be  it  unto  thee  even  as  thou  wilt," 
 verse  28.  Thus  it  appears  no  discouragement,  no  repulses  will  such  who  have  a  great  faith 
 regard ;  they  will  have  no  denial.  Such  say,  with  Jacob,  "  I  wiU  not  let  thee  go  until 
 thou  hast  blessed  me."  A  weak  faith,  if  it  meets  with  repulses,  or  is  denied  the  mercy 
 desired,  is  ready  to  give  up  all  hope,  and  leave  off  praying.  But  a  strong  faith  will  "  wait 
 upon  God,  that  hideth  his  face  from  the  house  of  Israel,"  Isa.  viii.  17. 
 
 C^.)     A  great  faith,  or  a  strong  believer,  believes  in  hope  against  hope,     a  stroiig 
 This  did  Abraham  ;  he  was  strong  in  faith,  and  believed  when  he  could  not     on"atrong 
 see  by  any  human  reason  how  the  promise  of  God  could  be  accomplished,     iu  faith  be- 
 "  And  being  not  weak  in  faith,  he  considered  not  his  own  body  now  dead,     i,ope  against 
 neither  yet  the  deadness  of  Sarah's  womb,"  Eom.  iv.  18,  19,  20,  "but  was     '"'P'=- 
 strong  in  faith,  giving  glory  to  God." 
 
 9.  A  strong  faith  can  live  in  a  famine  of  the  word,  or  when  all  outward  means  fail, 
 weak  Christians  must  have  fresh  provision  every  day.  A  man  strong  in  faitli  lives  upon 
 the  fulness  of  the  fountain,  and  can  live  when  the  stream  seems  dried  up ;  such  bring  forth 
 fruit  in  times  of  drought ;  "  They  are  not  careful  in  years  of  di'ought,  neither  shall  cease 
 from  yiekliug  fruit,"  Jer.  xvii.  8. 
 
 10.  A  strong  Christian  can  trust  God,  and  wait  patiently  upon  him,     ^*f™"§ 
 though  he  hath  it  not  given  unto  him  every  day  ;  but  weak  believers  ai'e  like     trust  God. 
 to  poor  men,  they  must  have  present  money,  all  in  hand,  they  cannot  live  upon  a  bare 
 promise." 
 
 (11.)  One  strong  can  get  up  a  high  hill,  when  a  weak  person  is  ready  to  famt,  and  be 
 weary  ;  so  a  strong  believer,  one  strong  in  faith,  can  ascend  courageously  up  the  hill  of 
 opposition,  and  get  over  the  stile  of  carnal  reason,  and  go  through  the  valley  jsa'i^v'7  '*' 
 of  the  shadow  of  death,  and  not  faint ;  but  the  weak  are  weary  by  running  is. 
 with  foot-men,  and  how  then  can  they  '"  contend  with  horses,  or  live  in  the  overflowing  of 
 Jordan,"  Jer.  xii.  5. 
 
 12.  A  believer  who  hath  a  gi-eat  faith,  can  obey  God  in  the  hardest  thing,  though  it 
 be  to  offer  up  an  only  and  a  beloved  son,  whereas  a  weak  believer  cannot  hardly  yieUl  iu 
 a  way  of  obedience,  to  precepts  very  easy  ;  when  opposition  is  made  against  him,  a  strong 
 believer  consults  not  with  flesh  and  blood,  nor  his  own  strength,  nor  who  are  against  him ; 
 but  the  worth  and  worthiness  of  Jesus  Christ,  and  what  strength  is  engaged  for  him. 
 
 APPLICATION. 
 
 Exhort.     Be  exhorted  to  labour  for  a  great  faith. 
 
 MOTIVES. 
 
 1.  Thou  hast  strong  corruptions  that  daily  beset  thee,  and  a  strong  devil  Motives  to 
 to  tempt  thee,  and  a  world  full  of  powerful  enticements  to  deceive  thee.  iVbour  f..r  a 
 
 2.  Consider  that  the  work  is  great  thou  hast  to  do,  and  it  needs  great  '"■""'■'  '"'"'• 
 strength,  or  a  strong  faith,  it  is  fighting  work,  and  set  forth  by  running  of 
 
 a  race ;  also  it  is  called  wrestling,  all  which  reiiuire  much  strength. 
 
250  TUE  PARABLE  OF  THE  LEAVEN.  [boOK  I. 
 
 3.  Because  tliou  knowest  not  what  sufferings  thou  mayest  be  called  unto,  though 
 we  have  hberty  now,  peace  now,  prosperity  now,  yet  persecution,  trouble,  and  adversity 
 may  break  in  upon  us ;  our  way  may  be  rough  and  rocky,  wliich  will  be  difficidt  for  weak 
 believers  to  pass  through. 
 
 4.  Because  a  great  faith  (as  you  have  heard)  tends  most  to  glorify  God,  or  to  bring 
 honour  to  his  great  name,  and  it  argues  also  that  thou  hast  the  clearer  knowledge  of  God. 
 "  They  that  know  thy  name  will  put  their  trust  hi  thee,"  Psal.  ix.  10. 
 
 5.  A  strong  believer  meets  with  the  strongest  consolation,  or  with  the  sweetest  com- 
 fort ;  commonly  according  to  the  degree  of  our  faith,  or  measure  of  grace,  is  our  peace,  joy, 
 and  consolation.  Plow  often  do  weak  believers  droop  iu  their  spirits,  and  at  every  turn  are 
 ready  to  let  their  anchor,  hope,  slip  ?  therefore  labour  after  a  strong  and  great  faith. 
 
 6.  Have  you  not  been  a  great  while  a  gathering,  and  have  had  fruitful  seasons  to  grow 
 and  gather  strength  in  ?  wha.t,  alas  !  be  always  babes  in  Christ  ?  This  is  a  reproach  to  the 
 ministry,  and  a  dishonour  to  yourselves. 
 
 1.  If  you  Would  have  a  great  or  strong  faith,  be  sure  see  your  faith  is  of  the 
 Y^at  we  j-igiit  ]imi,  1  mean,  the  faith  of  God's  elect :  for  i^"  it  be  not  of  the  right  kind, 
 ^et  a  strong  it  is  not  worth  improving,  for  at  the  best  it  will  be  but  a  strong  presumption, 
 laith.  j^jjj  deceive  your  souls  at  last. 
 
 2.  If  thou  wouldst  have  a  great  faith,  pray  hard,  be  much  ia  prayer  ;  he  that  believes 
 not  effectually,  will  not  pray  fervently  :  cry,  Lord,  increase  our  faith;  this  was  the  prayer 
 of  all  the  disciples. 
 
 3.  Consult  the  power,  goodness,  love,  mercy,  and  faithfulness  of  God,  who  hath  pro- 
 mised, and  cannot  deny  himself. 
 
 4.  Take  heed  of  the  least  sin ;  for  nothmg  tends  mare  to  spoO.  the  growth  of  faith,  and 
 to  sow  the  seeds  of  doubts  and  fear  in  the  soul  thou  sin. 
 
 5.  Give  all  diligence  ;  the  faith  of  assurance  is  not  easily  obtained,  attend  upon  the 
 word  and  ordinances,  give  all  diligence  to  make  your  calling  and  election  sure,  that  is,  sure 
 to  yourselves. 
 
 Lastly,  call  to  remembrance  your  former  experience,  and  do  your  first  works,  and  that 
 is  the  way  to  recover  lost  strength,  and  to  grow  iu  grace.     So  much  to  this  parable. 
 
 PARABLE 
 
 OP 
 
 LEAVEN  HID  IN  THREE  MEASUEES  OE   MEAL. 
 
 SERMON    XLJ. 
 
 AnotJier  parable  spake  he,  sayinc/,  the  Mrxjdom  of  heaven  is  like  unto  leaven,  lohich 
 a  woman  took  and  hid  in  three  measures  of  meal  until  the  whole  was  leavened. — 
 Matt.  xiii.  33. 
 
 The  scope  of  this  parable,  or  the  design  of  the  Lord  Jesus  in  speaking  of  it, 
 Jnd  ^design     is  doubtless  much  the  same  with  the  iormer,  viz. 
 of  this  para-         y.     To  show  the  quick  i.nd  powerful  nature  of  the  word  of  God  upon  the 
 
 hearts  of  men. 
 
 2.  To  show  his  disciples  that  the  word  must  be  received  into  the  heart  before  it  can  operate. 
 
 3.  To  let  them  know  that  though  the  gospel  had  then  but  small  success,  yet  ui  the  end 
 it  would  wonderfidly  spread  and  prevail  throughout  all  the  world. 
 
 Leaven  is  spoken  of  in  the  gospel  under  a  threefold  consideration,  or  as  referring  to 
 three  things  : 
 
 1.  To  the  doctrine  and  hypocrisy  of  the  Pharisees  ;  "  Beware  of  the  leaven  of  the 
 Pharisees,  which  is  hypocrisy,"  Luke  xii.  1. 
 
SERM.    XLI.]  TlUi   P-UIAELE    OF   THE   LEAVEN.  251 
 
 2.  To  malice  and  wiekediiess  ;  "  Purge  out  therefore  tlie  okl  leaven,  tlierefore  let  us 
 keep  the  feast  neither  with  the  leaven  of  malice  and  wickedness,  but  with  the  unleavened 
 bread  of  sincerity  and  truth,"  1  Cor.  v.  7,  8.  lu  both  these  places  it  is  meutiuued  as  an 
 evil  and  hurtful  thinij. 
 
 3.  In  this  place  tlie  kingdom  of  heaven,  or  the  holy  word  aud  gospel,  is  compared  unto  it. 
 I'rom  lieuce  we  may  perceive  what  different  use  our  Saviour  wakes  of  the 
 
 same  thing,  whicli  ariseth  from  the    different  nature  or    quality    of   that    {;',"';, J;°ujJ,  ^f 
 which  he  refers  unto,  as,  in  another  case,  Christ  is  compared  to  a  thief,  and     one  tiling  for 
 Satan  also  is  compared  to  a  thief ;  the  first  in  respect  of  the  suddenness  and     cmisf  |v'„„ 
 uncertainty  of  his  coming  at  the  last  day,  tiie  second  upon  the  account  of  his     the  diiicreut 
 evil  anil  abominable  design,  which  is  to  steal,  rob,  aud  destroy  ;    so  upon  the     lUtreof. 
 account  of  these  noble  and  excellent  qualities  of  a  lion,  our  Saviour  is  compar- 
 ed to  a  lion  ;    and  upon  the  cousideraiion  ^of  those  evil,  ravenous,  and  devouring  qualities 
 of  a  lion,  the  devil  is  also  compared  to  a  lion  ;  and  so  iu  several  other  cases. 
 
 1.  Hy  the  kingdom  of  heaven  I  understand  is  meant  the  gospe -church,  or  the  dispen- 
 salion  thereof. 
 
 2.  Hy  leaven  is  meant  the  "Word  of  God,  which  our  Lord  intunates  hereby  (where  it  is 
 received  and  hid  in  the  heart),  powerfully  works  and  operates. 
 
 "  "Which  a  woman  hid." 
 
 Jesus  Christ,  no  doubt,  is  meant  hereby  ;  but  because  it  is  a  woman's  work  to  leavon  her 
 meal,  he  saith,  "  A  woman  hid,"'  &c, 
 
 "  In  three  measures  of  meal."  That  is,  but  a  small  quantity,  denoting  the  see  parable 
 "Word  of  God  was  received  at  first  but  by  a  very  few  persons,"  Luke  sv.    plpj.*'-"   '"^f 
 
 8 — 10.  money. 
 
 "  Until  the  whole  was  leavened."     That  is,  all  the  whole  body  of  the  elect. 
 He  shows  hereby,  that  when  the  Gospel  began  first  to  be  preached,  and  in  a  spuritual  way, 
 to  leaven  the  souls  of  men ;   it  should  wouilerfully  succeed,  and  never  totally  cease,  until 
 muhitudes,  even  all  that  shall  be  saved,  were  leavened  therewith.     Note. 
 
 Doct.     The  Word  of  God  may  be  compared  to  leaven. 
 
 1.  I  shall  show  you  in  what  respects  the  Word  may  be  compared  to  leaven. 
 
 2.  Apply  it. 
 
 1.  Leaven  is  of  a  diffusive  quality.     So  the  Word  of  Ciod,  through  the 
 
 Spirit,  is  of  a  diffusive  natme,  both  in  respect  to  every  soul  that  receiveth  it,  ^oniofGoa 
 
 and  also  in  respect  of  people  to  whom  it  comes  ;  for  though  at  first  but  a  few  at  is  compared 
 
 Jerusalem,  and  the  regions  thereabout,  received  the  Gospel;   yet  how  did  it  '°  leaven, 
 
 spread  aud  diffuse  itself  into  many  ni;tions  iu  a  short  time  V  ^.|^^     ^^    - 
 
 2.  Leaven  diffuseth  itself  graduidly ;  it  doth  not  leaven  the  whole  lump  like  to  it. 
 presently. 
 
 So  the  Gospel  spread  and  operated  by  degrees ;    as  it  ditfuseth  itself  into  a'^^^aiiiu'sive 
 
 every  faculty  of  the  soul  at  first,  so  it  never  ceaseth  until  the  hfe,  and  whole  nature. 
 
 man,  is  leavened  therewith.     And  thus  also  it  shall  never  cease  iu  the  world  ^ 
 
 in  its  workings  and  operations,  until  all  nations  are  spiritualljf  enlightened  and  uue    leavea 
 
 leavened  with  the  quickening  and  saving  inffueuces  thereof.  makes  meal 
 
 ^       .     .     ^.  ^  as     01     one 
 
 '6.     Leaven  is  of  assimilating  nature  :  makes  all  the  meal  that  is  leavened     lump. 
 to  be  of  one  and  the  same  lump.     So  the  Word  and  grace  of  God  makes  the 
 whole  soul  like  itself,  or  a  whole  family  or  nation,  where  it  is  once  in  truth     hu^  icavVu"is 
 received,  the  very  same  people,  both  m  doctrine  aud  conversation.  '-^  ipiickening 
 
 4.  Leaven  is  of  a  quickening  and  powerful  nature.     So  is  the  Word  of 
 
 God  "  both  quick  and  powerful,"  Heb.  iv.  12.  It  searcheth  and  operates,  and  quickeueth 
 the  whole  soul,  and  all  that  receive  it.     "  Thy  Word  hath  quickened  me,"  Psal.  cxix.  50. 
 
 5.  Leaven  is  hid  in  the  meal  which  leavcneth.     So  the  Word  of  God  must 
 
 be  hid  in  the  heart,  both  ui  ihe  understanding,  will,  aud  affection,  if  the  jier-  JJ|  ^°^ 
 son  be  spiritually  leavened  with  it.  "  Thy  Word  iiave  I  hid  iu  my  heart,  that  must  be  hidl 
 I  might  not  sin  against  thee,"  Psal.  cxix.  11. 
 
 It  is  not  enough  to  receive  it  into  our  mouths,  or  to  have  it  in  our  Bibles,  but  we  must 
 receive  it  (in  the  love  thereof)  into  our  hearts,  or  else  Satan  will  steal  it  away,  or  it  will 
 not,  it  cannot  work  either  upon  our  hearts  or  li\cs. 
 
 6.  Leaven,  it  is  observed,  is  of  a  softening  nature  ;   though  the  meal  be     'ii>e     ^Vor.i 
 crushed  down  hard,  yet  if  the  leaven  be  hid  iu  it,  it  wdl  make  it  soft,  and  mel-     „'f"ii  suflen- 
 low.     So  the  ^^■ord  of  God  njakes  the  hard  heart  soft  and  tender.     How  soft     '"S  nature, 
 were  their  hard  hearts  made  by  the  Word  of  God  that  St.  Peter  preached  to.     Acta  li.  36. 
 whom  lie  charged  with  mmdering  the  Lord  of  life  aud  glory  ?    U  iiow  did 
 
252  THE  PARABLE  OF  THE  LEAVBN.  [b^OK  I. 
 
 they  weep  and  mourn  for  tlieir  great  sin  and  wickedness  !  Let  a  man  be  never  so  stout 
 and  hard-hearted,  if  once  he  is  helped  to  receive  the  Word  of  God,  he  will  find  his  heart 
 broken,  and  made  soft  and  pliable  to  the  will  of  God.  Sirs,  "  What  must  I  do  to  be  saved," 
 Acts  xvi.  30,  saith  the  jailor.  0  now  he  trembles,  now  he  is  melted,  who  before  was  a 
 hard-hearted  wretch,  having  bitterly  scourged  Paul  and  Silas,  and  put  them  into  the  inward 
 prison,  and  he  being  not  contented  with  that  neither,  he  made  their  feet  fast  in  the  stocks. 
 But  0  what  a  change  did  the  Word  make  ! 
 
 7.  Leaven  secretly  and  invisibly  worketh  and  altereth  the  meal,  and 
 The  Word  maketh  a  change  of  it,  turning  it  into  dough.  So  the  workings  and  operations 
 of  a  Chan™  of  the  Word  of  God  are  secret  and  invisible.  Our  Saviour  alludes  to  this 
 ina  nature.       ^ijen  he  Compares  the  workings  of  the  Spirit  in  regeneration  to  the  wind  ;  and 
 
 as  the  Word  works  invisibly,  so,  (as  was  hinted  before,)  it  makes  a  mighty 
 change.     The  Word  is  that  incorruptible  seed  by  which  regeneration  is  wrought  in  the  soul. 
 
 8.  A  little  leaven  will  leaven  the  whole  lump  ;  so  a  small  quantity,  or  but 
 1  Cor.  V.  6.  a  dram  of  grace,  or  one  word  set  home  upon  the  heart  of  three  thousand  souls, 
 ?kl  }^°In,    it  will  leaven  them  all.  Acts  ii.  4. 
 
 leuveneth  '  <).  Leaven  answers  a  great  design.  It  is  to  prepare  the  meal  to  be 
 lumpatonce!     moulded  into  a  loaf,  and  so  become  bread  for  the  family. 
 
 So  this  spiritual  leaven,  the  Word,  is  by  Jesus  Christ  appointed  for  a  great 
 design ;  viz.,  even  to  mould  and  fashion  poor  sinners  for  himself,  and  so  fit  them  for  his  own 
 use,  and  that  they  may  be  meet  and  fit  matter  for  his  church  on  earth,  and  for  the  church 
 triumphant  in  heaven.  The  whole  church  is  by  this  means  made  one  bread;  "  For  we  being 
 many,  are  one  bread,  and  one  body,"  1  Cor.  x.  17. 
 
 APPLICATION. 
 
 Caution.  Let  all  from  hence  learn  rightly  to  distinguish  between  one  quality  and  another. 
 Of  that  thing  our  Lord  refers  to  in  symbohcal  and  parabolical  Scriptures  ;  for  from  the  sour 
 quality  of  leaven,  (and  in  some  other  respects,)  false  doctrine,  hypocrisy,  and  mahce  (as 
 you  heard)  is  compared  unto  it. 
 
 l!ut  the  Word  of  God  hath  no  unpleasant  nor  sour  quality  in  it ;  but  it  is  the  only  means 
 by  which,  through  the  Spirit,  the  old  leaven,  the  leaven  of  malice,  hypocrisy,  and  all  false 
 doctrine  is  purged  out. 
 
 2.  Froin  hence  we  may  infer,  what  a  great  difference  there  is  between  the  godly  and 
 the  ungodly ;  the  one  are  leavened  with  new  leaven,  i.  e.,  the  Word  and  Spirit  of  God  ;  and 
 they  are  assimilated  into  the  nature  thereof;  and  ihv  other  having  the  old,  corrupt,  and  sour 
 leaven  in  them  of  sin  and  hypocrisy,  remain  corrupt,  vile,  and  abominable  in  God's  sight. 
 
 3.  From  hence  we  also  learn,  that  the  Word  and  Spirit  of  God  works  and  operates 
 physically.  Mere  moral  suasions  can  never  change  the  smner's  heart :  no  the  grace  of  the 
 Word  must  be  hid  in  the  heart  by  Christ's  hand.  Leaven  put  into  the  meal,  and  hid  there 
 works  as  physic  that  is  given  to  a  sick  person ;  for  if  it  was  the  bare  preaching  of  the  Word 
 that  leavened  sinners,  why  are  not  all  quickened  and  changed  by  it  ?  Sirs,  hke  as  a  wo- 
 man opens  her  meal,  puts  in  her  leaven,  so  doth  the  Lord  Jesus  open  the  heart  of  his  Lydias, 
 and  puts  his  leaven,  his  Holy  Spirit,  mto  them  ;  by  which  means  they  are  renewed,  changed, 
 and  moulded  into  the  image  of  the  AVord. 
 
 4.  Let  us  cry  to  God  that  he  would  send  his  word  and  holy  gospel  forth  to  leaven  all 
 the  nations  of  the  world ;  the  whole  earth  shall  be  filled  with  the  knowledge  of  the  glory 
 of  the  Lord,  in  the  latter  days,  as  you  have  heard  in  my  opening  the  parable  of  the  mus- 
 tard-seed ;  which  occasions  me  to  speak  very  briefly  to  this. 
 
 Lastly,  By  what  hath  been  said,  let  us  try  and  examine  ourselves,  and  see  whether  we 
 have  been  and  are  leavened  throughout  with  this  spiritual  leaven,  the  Word  and  Spirit  of 
 God  :  You  have  heard  what  an  assimilating  nature  it  is  of,  and  how  it  diffuseth  itself  into 
 the  whole  man,  and  changes  both  heart  and  life. 
 
PARABLE 
 
 OF  TITE 
 
 NET   CAST   CAST   INTO   THE   SEA. 
 
 SERMON   XLII. 
 
 Again,  the  kingdom  of  heaven  is  like  a  net  cast  into  the  sea,  and  cjatherelh  of  ei^eri/  kind  ; 
 which,  when  it  was  full,  they  drew  it  to  shore,  and  sat  down  and  gathered  the  good 
 into  vessels,  and  cast  the  bad  away.  So  it  shall  he  at  the  end  of  the  world;  the 
 angels  shall  come  forth  and  sever  the  wicked  from  the  just ;  and  shall  east  the  wicked 
 into  a  furnace  of  fire;  there  shall  be  wailing  and  gnashing  of  teeth. — Matt.  xiii. 
 47—50. 
 
 1.    The  design  of  our  Lord  in  this  parable,  is  to  discover  that  in  the  church     The  scope  of 
 thei-c  shall  be  a  mixture  of  good  and  bad,  sincere  believers  and  hypocrites,     opced.'  - 
 until  the  end  of  the  world. 
 
 2.  To  show  that  tlie  gospel  is  appointed  as  an  instrument  to  gather  sinners  to  Jesus 
 Christ,  and  into  his  church,  by  the  preaching  thereof. 
 
 iJ.  That  at  the  end  of  the  world  tliere  will  be  a  full  and  perfect  separation  of  the  righ- 
 teous from  the  wicked  ;  and  as  the  one  will  then  appear  very  happy,  so  the  other  will  be 
 very  miserable  for  ever. 
 
 "  The  kingdom  of  heaven,'"  &c.  By  the  kingdom  of  heaven  I  understand  is     The  parts 
 meant  the  whole  dispensation  and  ministration  of  the  gospel,  and  so  taken 
 here  by  all  expositors  I  have  met  with,  both  the  grace  dispensed  in  it,  and  the     "Wh^^^  is 
 means  of  that  grace  how  dispensed,  viz.,  by  the  preaching  thereof  through  the     kiugrtonrof^ 
 operations  of  the  Spirit :  the  bare  preaching,  or  the  external  ministration  there-     heaveu. 
 of,  taketh  some,  so  as  to  bring  them  into  the  visible  church  ;  but  none  are     Year  of  his 
 caught  by  Christ,  but  those  the  Spirit  effectuaUy  worketh  upon  :    "  Many  are     """'«"?  *• 
 called,  but  few  chosen." 
 
 "  Is  like  to  a  net,"  &c.,  that  is,  the  ministration  of  the  gospel.  ^"'"'tb 
 
 Doct.     The  gospel  preached  may  be  fully  compared  to  a  net.  net. 
 
 I.  A  net  is  a  proper  engine  or  instrument  tc  catch  or  gather  fish  :  so  the  gospel,  or  word 
 of  God  preached,  is  a  proper  instrument  to  gather  sinners  out  of  the  world  into  the  church, 
 both  visible  and  invisible..  "  It  pleaseth  God  by  the  foolishness  of  preaching  to  save  them 
 that  believe,"  1  Cor.  i.  2. 
 
 II.  A  net  is  contrived  by  the  wisdom  of  men  to  take  fish  out  of  the  sea  or  river,  &e., 
 and  it  is  an  effectual  instrument  to  that  end  and  purpose :  so  the  gospel,  especially  by  the 
 preaching  thereof,  is  contrived  or  appointed  by  the  wisilom  of  God  to  convert  the  souls  of 
 men,  and  it  is  efiicaciuus  or  powerful  to  this  end,  "  I  r.m  not  ashamed  of  the  gospel  of 
 Christ,  for  it  is  the  power  of  God  to  salvation  to  every  one  that  believeth,"  &c.,  Rom. 
 i.  IG,  that  is,  by  the  preaching  of  it,  through  the  operations  of  the  Holy  Giiost,  it  is  a  pro- 
 per instrument  of  God's  power.  "  The  preaching  of  the  gospel  is  to  them  that  perish  fool- 
 ishness, but  unto  us  which  are  saved  it  is  the  power  of  God,"  1  Cor.  i.  18. 
 
 III.  A  net  is  cast  into  the  river  or  sea  before  it  can  take  fish,  so  the  word  of  gospel  must 
 be  preached  that  sinners  may  be  converted  ;  the  preaching  of  the  gospel  is  tiie  casting  of 
 this  spiritual  net,  that  being  the  onlinary  way  or  moans  God  hath  appointed  to  work  up- 
 on the  souls  of  sinners.  There  are  other  ways  to  take  fish,  but  none  so  effectual  and  com- 
 mon as  that  of  a  net,  so  there  are  other  ways  by  which  God  is  pleased  to  convert  siuuers, 
 but  none  arc  so  effectual  and  common  as  the  preaching  of  tlie  gospel  may  be  ;  where  one 
 is  by  reading  or  by  the  rod,  &c.,  converte<l,  hundreds  arc  by  preaching.  • 
 
254  THE   PAEABLE   OF   THE   NET.  [bOOK  I. 
 
 IV.  A  net  takes  fish  out  of  their  proper  element,  •^^•here  thej'  live  and  love  to  he,  so  the 
 preaching  of  the  gospel  talceth  such  sinners  who  are  truly  wrought  upon  out  of  that  ele- 
 ment where  they  naturally  lived  and  loved  to  live,  viz.,  out  of  their  sins,  their  sinful  prac- 
 tices and  course  of  life,  where  once  they  were,  "  and  drinketh  in  iniquity  as  this  implies 
 water,"  Job.  xv.  16. 
 
 1.  Man  naturally  hath  a  strong  appetite  or  desire  to  sin,  "  What  is  man  that  drinketh 
 up  scorning  like  water  ?"  Job  xxxiv.  7,  he  drinks  full  draughts  of  sin,  they  sin  as  willingly 
 as  a  thirsty  man  drinks,  and  as  naturally  as  a  fish  drinks  water. 
 
 (2.)  To  drink  denotes  pleasure  and  content ;  as  a  thirsty  person  desires  See  Cany  i. 
 drink,  so  he  is  pleased  with  it :  so  sinners  naturally  do  not  or.ly  thirst  after  sin,  or  to  fulfil 
 the  lusts  of  the  flesh,  but  they  take  dehght  and  pleasure  in  wickedness  ;  this  shows  they 
 are  fish  in  their  natural  element,  and  not  yet  taken  out  of  it,  not  changed  or  converted. 
 
 (3.)  Naturally  a  man  sins  with  ease  even  as  a  man  drinks ;  it  is  no  pain  to  a  thirsty  man 
 to  drink,  a  little  matter  will  persuade  him  to  drink  that  which  he  loves.  So  sinners  need 
 not  to  he  entreated  to  commit  those  sins  they  love  and  are  naturally  inclined  to. 
 
 (4.)  Drinking  is  a  frequent  act :  fish  drink  every  day,  yea,  continually  ;  so  a  wicked  man 
 sins  often,  he  sins  continually  ;  he  cannot  cease  from  sin ;  the  cup  of  iniquity  (before  he  is 
 taken  out  of  the  sea  of  this  world)  is  never  from  his  mouth. 
 
 5.  To  drink  iniquity  like  water,  denotes  sinners,  abounding  in  sin  ;  he  sins  abundantly  ; 
 (some  men  drink  till  they  are  drunk,  and  their  reason  is  gone) ;  so  sinners  drink  in  iniquity 
 abundantly,  till  they  are  intoxicated  and  deprived  of  all  their  reason  and  spiritual  senses  ; 
 nay,  not  only  sin  away  their  reason,  but  their  substance,  theu'  health,  and  their  souls  also. 
 
 V.  It  is  the  proper  work  of  fishermen  to  cast  their  net  into  the  sea  to  catch  fish,  it  be- 
 longs to  them  ;  it  is  their  right ;  every  man  is  not  allowed  to  do  it,  so  it  is  the  proper  work 
 of  Christ's  ministers  to  preach  the  gospel ;  "  Follow  me,  and  I  will  make  you  fishers  of  men," 
 Matt.  iv.  18,  19.  It  belongs  to  them,  and  them  only,  to  cast  the  net  of  the  gospel,  that 
 Jesus  Christ  hath  made  ministers  orfishers  of  men,  viz.,  such  that  he  hath  endowed  with  grace, 
 and  ministerial  gifts  ;  and  hath  called,  and  whom  his  church  approveth  of,  and  also  hath 
 called  forth  to  attend  upon  this  work  and  ofiiee ;  men  cannot  make  ministers  of  Christ : 
 many  are  ministers  of  man's  making,  not  of  Christ's  makmg.  Also  human  learning  or 
 knowledge  of  ihe  tongues  will  not  do  it,  nor  can  bishops  do  it ;  no,  it  is  Christ's  work  only ; 
 nor  may  any  preach  that  think  they  are  gifted  ;  for  unless  they  are  regularly  called  by  a 
 true  church  to  whom  they  belong,  they  are  intruders  if  they  take  upon  them  to  preach  the 
 gospel,  "  How  shall  they  preach  excej)t  they  are  sent,"  "  I  will  make  you  fishers  of  men," 
 Rom.  s.  15.  Not  to  fish  for  a  livehhood,  or  good  benefice,  but  to  catch  and  save  the  souls 
 of  men. 
 
 YI.  A  net  takes  fish  (when  they  are  caught)  out  of  their  proper  element,  and  they  die 
 immediately,  so  those  sinners  who  are  indeed  taken,  or  spiritually  and  savingly  wrought 
 upon  by  the  preaching  the  word,  are  taken  out  of  that  element  where  they  lived,  and  loved 
 to  live  before  ;  i.  e.,  out  of  a  course  of  sin  and  wickedness  ;  and  such  die  presently  to  sin, 
 and  to  all  the  vanities  of  the  sea  of  this  wor'd.  But  as  a  parable  does  not  go  upon  all  four, 
 so  pray  observe  that  here  is  ajgreat  disparity  ;  fish  are  caught  to  be  destroyed,  or  devoured  ; 
 but  the  design  of  God,  by  the  net  of  the  gospel,  in  taking  of  sinners,  is  to  save  them  ;  it  is 
 not  for  their  Inu't,  but  for  their  eternal  good. 
 
 ^'11.  A  net  must  be  cast  into  the  sea  or  river  with  judgment,  by  a  skilful  fisherman  ;  it 
 rcquir  ;s  wisdom  to  use  it  to  answer  the  end  appointed.  So  ministers,  Christ's  spuitual 
 fishennen,  ought  to  be  men  of  great  knowledge,  skill,  wisdom,  and  experience.  "  I  being 
 crafty  (saith  Paul)  "caught  you  by  guile,"  2  Cor.  xii.  16,  what  was  this  craft?  Why,  he 
 made  no  gain  of  them  ;  he  laid  no  burden  on  them,  or  used  not  his  liberty,  but  he  used  far 
 gi'eater  wisdom  than  that  to  gain  sinners  to  Christ,  he  being  a  "  Steward  of  the  mysteries 
 of  God,"  1  Cor.  iv.  1. 
 
 AVith  what  wisdom  should  ministers  preach  the  gospel,  that  they  may  win  souls  to  Christ  ? 
 "  The  preacher,  because  he  was  wise,  sought  out  acceptable  words,  even  words  of  wisdom," 
 Eccl.  xii.  10. 
 
 They  are  to  open  dark  and  obscure  texts,  and  wisely  to  unfold  the  deep  mysteries  of 
 Christ  and  the  gospel ;  they  must  discover  the  miserable  condition  sinners  are  in,  the  evil 
 also  of  sin,  and  the  absolute  necessity  of  Christ,  and  show  the  way  hov/  sinners  must  be 
 saved,  and  receive  the  Lord  Jesus,  they  must  not  use  the  words  of  man's  wisdom,  but  the 
 wisdom  of  Christ,  "  My  speech  and  my  preaching  was  not  with  enticing  words  of  man's 
 v^nsdom,  but  in  the  demonstration  of  the  Spirit,  and  with  power,  that  your  faith  should  not 
 stand  in  tlie  wisdom  of  men  but  in  the  power  of  God,"  1  Cor.  ii.  4.     He  acted  not  the  part 
 
SERM.   XLn.]  THE   PAT!\BLE   OF   THE   NET.  255 
 
 of  a  philosoplicr  or  orator  at  Athens,  but  used  plainness  of  speech,  and  dis-  Human  cio- 
 ownfd  human 'eloquence,  and  checked  all  plausible  affectations  and  aitifico  of  ^cmlicdTn' 
 words,  which  the  orators  of  his  time  used  ;  lie  was  not  for  rhetorical  flourishes,  neachiiip; 
 or  persuasive  oratoiy  ;  not  for  the  inductions  of  I'lato,  uor  the  sylogisms  of  ""'S""i"-i- 
 Aristotle,  nor  the  subtiltiesof  Seneca,  nor  the  smooth  and  elaborate  blandishments  of  Cicero. 
 No,  no,  he  delivered  the  gospel  freely,  boldly,  and  plainly,  without  rhetorical  persuasions, 
 in  the  demonstration  of  the  Spirit ;  and  so  ought  all  Christ's  ministers. 
 
 VIII.  A  net  is  cast  where  a  fisherman  hath  ground  to  hope  he  may  take  store  of  fish, 
 so  a  Eiiuister  should  preach  where  multitudes  of  ;->eople  are  <,'at!iered  together,  wlicn  an 
 0]  portunity  doth  present ;  thus  did  our  Lord,  when  he  "  saw  the  multitude,  he  sat  down 
 and  opened  his  mouth,"  Matt.  v.  1,  and  began  to  teach  them,  or  to  cast  in  his  blessed  net; 
 sometimes  he  preached  in  the  temple ;  and  at  the  last  day,  the  great  day  of  the  feast,  when 
 many  thousands  were  togetl'.sr,  "  He  cried  with  a  loud  voice,  if  any  man  thirst,  let  him 
 come  to  mo  and  driulc,"  John  vii.  27.  Yet  a  minister  is  to  preach  to  a  few,  when  but  a 
 few  will  come  to  hear  him  ;  and  may  be  may  catch  as  many  souls  then  as  when  he  casts 
 in  his  net  where  a  thousand  are  assembled  together. 
 
 IX.  Sometimes  iishermen  labour  all  night  (as  Peter  and  John  did)  and  take  nothing  : 
 it  is  God  that  blesses  their  labour  when  they  succeed  well ;  but  when  they  succeed  not, 
 they  must  not  be  discouraged ;  they  may  prosper  well  at  another  time. 
 
 So  ministers  sometimes  preach  month  after  month,  and  not  one  sinner  is  converted,  and 
 all  the  increase  is  of  God,  1  Cor.  iii.  G  ;  also  it  is  Christ  that  directs  them  to  cast  in  the 
 net  on  the  right  side  of  the  ship  ;  but  though  but  few  or  none  are  caught  for  one  season, 
 yet  they  ought  not  to  faint  or  be  discouraged,  for  their  labour  shall  not  be  in  vain  in  the 
 Lord  ;  and  perhaps  at  another  season  many  may  be  brought  home  to  God. 
 
 X.  A  net  takes  fish  of  every  kind,  some  great  ones,  some  small  ones  ;  some  good,  and 
 some  bad  :  so  the  gospel  net  gathers  of  every  sort,  some  rich  some  poor,  some  great  oaes, 
 (but  not  many  of  that  kind)  some  little  ones,  who  are  despised  in  the  eyes  of  the  world  ; 
 and  also  some  who  are  great  sinners,  and  some  more  civilized  and  sober  persons  ;  some 
 old,  and  some  young,  nay,  some  good  and  some  bad  ;  (we  have  a  proverb  that  they  are 
 not  all  fish  that  comes  to  the  net ;)  so  they  are  not  all  true  Christians  that  seem  to  be 
 taken  by  the  net  of  the  gospel.     Many  prove  foolish  virgins,  or  abominable  hypocrites. 
 
 XI.  A  fisherman's  work  is  very  hard,  and  he  is  exposed  oftentimes  to  be  tossed  on  the 
 tempestuous  seas  ;  so  is  the  work  of  a  mmister  of  Christ,  they  labour  in  the  word  and 
 doctrine,  they  labour  in  their  study,  and  also  in  the  pulpit,  and  are  frequently  exposed  to 
 the  storms  of  reproaches,  temptations  of  the  world,  and  to  the  bitter  storms  of  persecution 
 of  wicked  men  ;  as  Paul  shows  what  storms  he  met  withal. 
 
 XII.  A  fisherman  sometimes  encompasseth  a  great  multitude  of  fish  at  one  draught ; 
 what  a  multitude  Peter  took  when  his  Master  bade  him  cast  in  the  net  on  the  right  side 
 of  the  ship  !  But  Peter  catched  a  better  draught  when  he  became  a  fisher  of  men,  even 
 not  fewer  than  three  thousand  at  one  time,  Luke  v.  4 — G. 
 
 XIII.  A  fisherman  taketh  commonly  more  small  fish  than  gi-eat ;  so  a  minister  finds 
 that  more  of  the  poorer  sort  are  converted  than  the  rich,  more  ignoble  in  the  eyes  of  the 
 world  than  noble  ;  "  the  poor  received  the  gospel,"  Matt.  xi.  5.  "  Ye  see  your  calling, 
 brethren,  how  that  not  many  wise  men  after  the  flesh,  not  many  mighty,  not  many  noble, 
 are  called,"  1  Cor.  i.  26.  ■  "  Have  any  of  the  Pharisees  or  the  rulers  believed  on  him," 
 John  vii.  48. 
 
 XIV.  It  is  not  known  what  fish  are  caught  in  the  not,  until  the  net  be  pulled  up  to  the  / 
 shore  ;  so  it  is  not  known  what  sort  of  persons  the  net  of  the  gospel  hath  taken,  until  the' 
 last  day,  when  Jesus  Christ  will  draw  the  goSpel  net  to  the  eternal  shore  :  and  then  those 
 wdio  are  truly  gi-acious,  shall  be  received  by  him  unto  heaven ;  and  the  bad,  or  all  bypo- 
 cr'tes,  shall  be  thrown  into  hell. 
 
 Like  a  net  cast  into  the  sea,  which  taketh  of  every  kind.  By  the  sea  is  meant  the 
 ■world,  out  of  wliich  all  believers  are  taken  by  the  net  of  the  gospel :  "  I  have  chosen  you 
 out  of  the  world."  The  world  is 
 
 Doct.     This  world  is,  and  may  be,  compared  to  the  sea.  the's^!'    '° 
 
 I.  I  shall  show  you  in  what  respects  it  may  be  so  compared.     2.  Apply  it. 
 
 1.  The  sea  is  a  turbulent  element,  full  of  commotions,  full  of  swelluig  and  threatening 
 waves  ;  so  this  world  is  fuU  of  commotions  ;  and  I  think  never  fuller  than  it  is  at  this 
 time  ;  certainly  those  days  are  upon  us,  of  which  oui-  Saviour  spake,  "  the  sea  and  the 
 waves  roaring,"  Lidce  xxi.  25.  He  alludes  to  this  world,  the  mystical  sea;  and  by  the 
 sea  and  waves  roaring,  doubtless  is  meant  distress  of  nations,  or  those  gi-eat  and  amazing' 
 
250  TirF,  PARADT.r  or  the  net.  Tbodk  i. 
 
 commotions  that  shall  be  in  the  world,  aiul  dreadful  threats  of  the  enemies  of  the  cluirch  ; 
 but  as  the  sea  is  the  Lord's,  and  he  made  it,  so  he  also  alone  can  and  doth  master  it ;  lie 
 stays  its  proud  waves,  and  saith,  "hitherto  shalt  thou  come,  and  no  further,"  Job  xxxviii. 
 11,  And  as  God  sets  bounds  and  bars  to  the  sea,  so  he  doth  to  this  metaphorical  sea  ; 
 "  Thou  rulest  the  raging  of  the  sea ;  when  the  waves  arise,  thou  stillest  them,"  Ps. 
 Ixxxix.  9.  God  maketh  the  stormy  sea  calm  !  so  did  our  Lord  Jesus  Christ,  he  rebuked 
 the  wind  and  the  sea,  and  there  was  a  great  calm. 
 
 The  winds  and  the  sea  obey  him  ;  even  so  the  Lord  can  soon  make  the  swelling  sea  of 
 this  world  still  and  quiet.  Matt.  viii.  26,  27 ;  "  He  stilleth  the  noise  of  the  sea,  the  noise 
 of  the  waves,  and  the  tumult  of  the  people,"  Psal.  Ixv.  7.  "  The  wrath  of  man  shall 
 praise  thee,  and  the  remainder  of  wrath  shalt  thou  restrain,"  Psal.  Ixxvi.  10. 
 
 II.  The  sea  is  sometimes  ,so  tempestuous  that  fishermen  cannot  work  ;  so  persecution 
 ariseth  sometimes  so  high  in  these  figurative  seas,  that  Christ's  ministers  have  been  tossed 
 with  the  waves  into  prison,  and  taken  off  their  work,  and  others  have  laboured  in  great 
 danger  both  of  their  goods,  liberties,  and  lives. 
 
 III.  In  the  sea  are  many  strange  monsters,  called  sea-monsters ;  the  "  Sea-monsters 
 draw  out  their  breasts,  they  give  suck  to  theu-  young,"  Lam.  iv.  3  ;  so  in  the  sea  of  this 
 world  are  many  cruel  tyrants,  who  like  strange  monsters  devour  mankind.  What  strange 
 monsters  were  those  four  beasts  which  Paniel  saw  to  rise  up  out  of  the  sea  ?  The  four 
 grand  monarchies  of  the  world.  But  the  fourth,  the  Roman,  was  the  worst,  Dan.  vii. 
 3 — 4.  What  monsters  have  the  papists  been,  and  their  evU  offspring.  What  traiterous, 
 what  bloody,  what  persecuting,  what  profane,  and  what  hypocritical  monsters ;  what  a 
 strange  monster  is  the  French  tyrant  at  this  day  ! 
 
 IV.  The  sea  is  the  proper  element  of  fish,  both  great  and  small  1  so  this  world  is  the 
 proper  element  for  ungodly  sinners  of  all  sorts  and  kind,  who  in  sin  live,  sport,  and  delight 
 themselves. 
 
 V.  There  is  no  sailing  through  the  sea  without  the  compass,  or  having  skill  in  naviga- 
 tion ;  nor  without  wind,  or  a  fit  and  proper  gale  ;  so  there  is  no  sailing  through  this  world 
 to  the  regions  of  eternal  blessedness  above,  without  the  rule  or  compass  of  God's  word, 
 nor  unless  we  have  Christ  for  oui'  Pilot,  and  a  sweet  gale  of  the  Holy  Spirit  to  fill  our  sails. 
 
 VI.  There  are  many  sea  pirates ;  so  there  are  also  in  this  world  many  deceivers,  so 
 spiritual  thieves  and  impostors,  who  are  the  worst  of  pirates ;  and  these  make  our 
 passage  through  this  troublesome  ocean  very  dangerous  ;  many  by  these  deceivers,  have 
 been  robbed  of  much  treasure. 
 
 VII.  There  are  likewise  many  rocks,  dangerous  rocks,  and  sands  in  the  sea,  which 
 mariners  ought  to  know,  and  strive  to  escape,  or  they  may  soon  sufl'er  shipwreck  ;  so  we 
 who  sail  through  the  sea  or  ocean  of  this  world,  ought  to  know  and  labour  to  escape  all 
 those  spiritual  rocks,  which  many  for  want  of  wisdom  and  cave  are  daily  split  upon,  and 
 perish  for  ever ;  there  is  the  rock  of  presumption  on  the  one  hand,  and  the  quicksands  of 
 desperation  on  the  other  hand,  and  the  nature  of  both  I  have  elsewhere  opened,  (see 
 "  Every  mountain  and  hill  brought  low,  and  every  valley  exalted,"  at  the  beginning  of  this 
 book.)    Paul  tells  us  of  some  who  suflered  shipwreck,  1  Tim.  i.  19,  20,  in  his  days. 
 
 VIII.  A  ship  had  need  to  have  a  strong  anchor ;  "  Hope  is  the  anchor  of  the  soul, 
 both  sure  and  steadfast,"  Heb.  vi.  19  ;  and  it  enters  within  the  vail,  it  is  cast  upward  ; 
 the  rock  it  must  take  hold  of  is  Jesus  Chi-ist,  and  to  strengthen  it  we  have  the  promise, 
 the  covenant,  and  the  oath  of  God,  Heb.  vi.  18.  This  hope  is  safe  and  firm,  and  secures 
 the  soul  in  the  midst  of  all  storms  and  tempests  whatsoever :  were  it  not  for  this  anchor, 
 when  the  soul  like  a  ship,  is  tossed  with  a  tempest,  it  would  be  broken  to  pieces.  Afflic- 
 tions, temptations,  delusions,  and  persecutions,  are  like  storms  and  billows  in  a  trouble- 
 some sea. 
 
 My  brethren,  I  prosecute  this  and  some  other  parables  according  to  the  analogy  of 
 faith,  though  perhaps  farther  than  the  main  scope  will  bear ;  which  tropical  writers  are 
 allowed  to  do.  The  world  is  in  this  parable  campared  to  the  sea,  and  our  souls  (though 
 not  here)  are  compared  to  a  ship.  Moreover,  here  smners  are  compared  to  fish ;  and  this 
 brings  me  to  another  proper  allusion. 
 
 IX.  There  are  in  the  sea  a  multitude  of  fish,  but  yet  but  a  very  few  of  them  compa- 
 ratively, are  ever  taken  by  the  fishermen's  net.  So  in  this  world  are  a  multitude  of  sin- 
 ners, but  yet  very  few  are  ever  converted :  "  NaiTow  is  the  way,  and  straight  is  the 
 gate,  that  leadeth  unto  life,  and  very  few  there  he  that  find  it,"  jMatt.  vii.  1 3. 
 
 X.  Several  fish  that  fishermen  take  (I  told  you)  are  not  good  ;  and  so  many  sinners 
 the  gospel-net  takes,  who  are  brought  into  the  church,  are  not  sincere  believers.    For,  as 
 
SEItM.   XLU.]  THE   PAEABLE   OF   THE   NET.  257 
 
 a  fisherman  sometimes  takes  fish  out  of  the  sea,  which  he  knows  not  what  they  are,  (as  I 
 have  heard  ;)  so  ministers  know  not  what  kind  of  persons  some  are  which  the  church  re- 
 ceives :  and  this  is  one  of  the  cliief  things  our  Saviour  signifies  by  this  and  some  other 
 precedent  parable  ;  viz.,  that  in  the  church,  while  this  world  continueth,  there  will  be  a 
 mixture  of  good  and  bad. 
 
 Quest.  But  are  there  not  marks  or  characters  whereby  good  and  sincere  Christians  may 
 be  known  ? 
 
 1.  Answ.  Yea,  the  Holy  Ghost  hath  left  many  characters  how  we  may 
 know  ourselves  and  others :  but  many  hypocrites  are  so  much  like  sincere  be-     J'  ■'  •""■<•  t? 
 
 ,.  .  ,  .  ,  ,-1  1         ^    1        •     ■  1        1  ■    ,.  ,        know  a  cood 
 
 uevers  m  many  things,  (as  tares  are  like  to  wheat]  that  it  is  very  hard  lalal-  nnu  sincere 
 libly  to  judge  who  are  good  and  who  are  bad.  Legal  convictions  and  out-  fTO!Jf'a1i°hy- 
 ward  reformation  of  life,  seem  very  much  to  resemble  evangelical  con-  pocrite. 
 version ;  and  common  illuminations,  the  special  illuminations  of  the  Holy 
 Ghost.  Also  what  outward  act  of  obedience  may  not  a  hypocrite  perform,  which  is  per- 
 formed by  a  true  believer  ?  Sloreover,  a  bad  professor  may  not  fall  into  such  gross  sins 
 which  a  true  and  good  Christian  may ;  so  that  it  is  difficult  to  discern  who  are  upright  in 
 heart,  and  who  are  not. 
 
 Yet  I  shall  add  here  a  few  marks  of  a  good  and  sincere  Christian,  whereby  he  may 
 
 know  himself.  How    a  sin- 
 
 1.  He  may  know  partly  by  the  doctrine,  or  good  principles  of  religion  he  "^^  niayle 
 hath  received,  or  by  that  good,  safe,  and  only  foundation  on  which  he  builds     known. 
 
 all  his  hope,  trust,  comfort,  and  salvation,  which  is  Christ;  "For  other  foundation  can  no 
 man  lay  than  that  is  laid,  which  is  Jesus  Christ,"  1  Cor.  iii.  11. 
 
 He  that  builds  his  faith,  his  justification,  his  hope,  and  salvation,  on  anything  else  than 
 on  Chi'ist,  on  Christ's  obeiUence,  merits,  and  righteousness,  is  a  false  professor. 
 
 2.  He  may  be  known  by  the  goodness  of  his  state ;  I  mean,  by  that  blessed  change 
 that  hath  passed  upon  him,  it  being  not  a  change  of  his  life  only,  but  an  efiectual  change 
 of  his  heart  also. 
 
 3.  He  may  be  known  by  that  faith  and  other  graces  he  hath  received  :  where  true 
 faith  is  wrought  in  any  person,  there  is  very  grace.  Moreover,  where  true  faith  is  wrought, 
 there  the  fruits  of  faith  presently  appear,  and  such  operations  do  attend  it,  that  ail  that 
 obtain  it  are  humble  and  self-denying  persons  ;  their  hearts  also  are  purged  Acts  xv.  9. 
 and  sanctified  in  a  gi-acious  manner ;  and  as  to  hope,  he  that  hath  a  true  and  lively 
 "  hope,  purifies  himself,  even  as  Christ  is  pure,"  1  John  iii.  3,  and  he  that  has  the  grace 
 of  faith  and  love,  esteems  of  Christ  as  most  precious,  1  Pet.  ii.  7,  he  is  to  that  soul  the 
 "  Chiefest  among  ten  thousand,"  Cant.  v.  10  ;  and  also  such  dearly  love  all  the  children  of 
 God.  "  By  this  we  know  that  we  are  passed  from  death  unto  life,  because  we  love 
 the  brethren,"  1  John  iii.  14. 
 
 4.  He  may  be  known  to  himself  by  that  hatred  he  hath  of  all  sin  ;  not  only  because  of 
 the  guilt  of  it,  and  as  it  is  against  his  good,  but  also  because  of  the  filth  of  it,  and  as  sin 
 is  against  God.  This  was  the  cause  why  Joseph  durst  not  commit  foUy  with  his  mistress, 
 and  why  sin  makes  a  true  child  of  God  to  go  mourning  all  the  day.  0  he  wants  a  clearer 
 likeness  and  conformity  to  the  image  of  God,  and  to  Jesus  Christ,  as  holy  Paul  shows 
 us  in  respect  of  himself ;  they  would  be  holy  as  we,  as  happy,  Phil.  iii.  14. 
 
 5.  They  may  judge  of  themselves  by  considering  those  principles  by  which  they  act,  and 
 by  the  main  end  they  aim  at  iu  all  they  do  in  religious  matters  ;  it  is  that  God  may  be 
 glorified,  and  Jesus  Christ  magnified  in  their  bodies,  whether  it  is  by  life  or  death. 
 
 6.  By  the  goodness  and  godlmess  of  theur  whole  lives  and  conversations,  and  heaven- 
 liness  of  their  desires  and  affections,  as  also  by  the  constancy  of  their  course,  in  their  uni- 
 versal obedience  to  Christ ;  they  following  him  always  whithersoever  he  goes,  being  the 
 same  in  private,  as  in  public,  in  whom  no  changes  makes  a  change,  though  they  may  fall 
 into  sin,  or  under  temptations,  and  not  be  in  that  good  frame  at  one  time,  as  at  another  ; 
 and  may  be  also  iu  a  withering  condition  in  their  own  apprehensions,  through  the  preva- 
 lency  of  corruption,  temptation,  or  God"s  hiding  his  face  from  them  ;  yet  they  rise,  and 
 shall  rise  again,  and  revive  as  the  com.    Tiif  se  are  some  of  those  signs  of  good  Christians. 
 
 Quest.  What  do  you  think  of  them  that  decry  all  signs  of  grace,  or  marks  of  justified 
 persons  ? 
 
 Ans.  I  thmk  they  are  under  a  delusion  of  Satan  ;  and  such  who  hearken     Suchthatde- 
 to  them,  for  want  of  trying  themselves,  may  soon,  with  a  presumptuous  faith     a  justified 
 and  hope  of  heaven,  blindfold  fall  down  to  hell :  will  they  contemn  the  teach-     p^J^P     ''•■ 
 iugs  of  the  Holy  Ghost  and  the  holy  apostles  ?     Are  there  not  many  signs 
 
268  THE   PARABLE   OF   THE   NET.  [bOOK   I. 
 
 laid  down  in  God's  word,  whereby  we  may  and  ought  to  try  and  examine  ourselves  ? 
 
 XI.  There  are  some  dead  lisli  in  the  sea  and  in  rivers  which  stink  abominably  ;  so  there 
 are  some  sinners  in  the  workl  who  lie  dead  in  sin  to  such  a  degree,  or  lie  dead  in  the 
 wicked  one,  that  they  stink  in  the  nostrils  of  God,  and  in  the  nostrils  of  all  holy  and  good  men. 
 Moreover,  it  is  observed,  that  a  dead  fish  always  swims  down  the  stream,  it  goes  as  the 
 tide  carries  it ;  so  such  men  who  always  swim  with  the  tide,  or  walk  according  to  the 
 course  of  this  world,  and  turn  as  the  times  turn,  who  will  be  of  tliat  religion  that  is  up- 
 permost, it  is  to  be  feared  are  dead :  for  a  living  fish,  it  is  observed,  always  swims  against 
 the  stream  ;  so  a  living  and  a  true  spiritual  Christian  will  swim  against  the  stream  of  temp- 
 tations, and  opposition  of  what  natm-e  soever ;  he  will  not  be  borne  down  by  the  stream 
 of  delusions,  nor  by  the  stream  of  persecution  ;  lie  never  changes  his  course  ;  let  what 
 religion  soever  be  countenanced,  or  set  up  by  authority,  he  is  still  the  same. 
 
 XII.  The  sea  drowns  many  a  man  who  ventures  thereon ;  so  this  world  drowns  and 
 utterly  destroys  a  multitude  of  sinners,  by  the  snares  of  the  riches,  honours,  pleasures,  and 
 perplexing  fears  and  cares  thereof. 
 
 XIII.  Tliose  that  go  to  sea  should  look  for  storms  ;  and  not  only  look  for  them,  but 
 also  prepare  for  them.  Moreover,  there  are  many  signs  by  which  seamen  perceive  a 
 storm  is  near ;  as  by  the  winds,  the  working  of  the  sea,  and  by  the  gathering  of  the 
 clouds. 
 
 So  believers  who  are  sailing  through  the  sea  of  this  world,  should  look  and  prepare  for 
 storms,  afBictions,  temptations,  persecution,  and  amazing  revolutions  :  "  In  the  world  you 
 shall  have  tribulation,"  John  xvi.  33. 
 
 Our  Lord  also  hath  given  us  warning  of  them  that  we  might  be  ready.  "  These  things 
 have  I  spoken  unto  you  that  ye  should  not  be  offended  in  me  ;  they  shall  put  you  out  of  the 
 synagogue  ;  yea,  the  time  cometh  that  whosoever  killeth  you  w'ill  think  he  doth  God's  ser- 
 vice," John  xvi.  1,  2.  Likewise  God's  people  perceive  storms  may  be  near  by  observing 
 the  signs  of  the  times. 
 
 1.  When  sin,  more  than  ordinarily,  abounds. 
 
 2.  When  the  clouds  gather,  and  the  sea  begins  to  roar  afar  off:  i.  e.,  when  the  nations 
 in  an  unusual  manner,  prepare  for  war. 
 
 3.  When  general  deadness,  security,  and  formality  seizeth  upon  the  people  of  God,  all 
 being  fallen  into  a  sleeping  and  slumbering  condition,  and  love  grows  cold  to  one  another, 
 and  the  power  of  religion  is  much  gone. 
 
 4.  When  divisions,  animosities,  strife,  and  contentions  amongst  Christians  increase,  this 
 hath  always  been  the  presage  of  a  storm. 
 
 5.  When  the  most  knowing  and  discerning  saints  and  ministers  of  Christ  are  in  great 
 expectation  of  some  amazing  judgments,  God  hath  always  given  some  hints  of  his  dread- 
 fid  approaches  to  some  of  his  people. 
 
 6.  When  the  price  of  gospel  seasons,  gospel  liberty,  and  gospel  ordinances,  is  grown 
 very  low,  or  is  but  little  prized,  God  commonly  brings  a  storm  of  one  kind  or  another, 
 and  raises  the  price  of  them. 
 
 7.  When  strange  signs  and  prodigies  happen  in  a  nation,  or  kingdom,  this  hath  been 
 looked  upon  as  the  presage  of  approaching  calamities ;  and  also  of  that  great  storm  of 
 God's  wrath  upon  Babylon  :  and  what  prodigious  earthquakes,  and  commotions,  and  other 
 amazing  signs,  have  we  had  in  the  air,  waters,  and  on  the  earth,  of  late  years  ?  certainly 
 we  are  near  some  great  storm,  or  amazing  revolution. 
 
 "  Which  gathereth  of  every  kind." 
 
 Every  kind  may  refer  to  people  of  every  nation  where  the  gospel  comes,  and  the  net  is 
 cast ;  as  at  Jerusalem,  (when  Peter  threw  his  net  into  the  sea)  there  were  people  of  many 
 nations  f  the  text  says,  "  Devout  men  of  every  natiun  under  heaven,  Parthians,  Modes, 
 Elamites,  Phrygia,  Pamphylia  in  Egypt,  Jews,  and  jirosyletes,  Cretes,  and  Arabians," 
 Acts  ii.  5,  9,  10,  &c.,  and  some  of  these  might  afterwards  be  converted,  or  at  leastwise 
 many  of  the  Gentiles  in  divers  nations  were  taken  by  the  net  of  the  gospel ;  (2.)  or,  some 
 of  all  degrees  and  ranks  of  men  ;  or,  (3.)  As  I  hinted,  sinners  of  all  sorts,  great  sinners 
 and  small,  old  and  young.  (4.)  Moreover,  it  gathers  some  who  prove  good,  and  others 
 who  prove  bad. 
 
 "  And  when  it  was  fidl,  they  drew  it  to  shore,"  Matt.  xiii.  48  ;  that  is,  when  a  fisher- 
 man hath  taken  all  he  concludes  his  net  can  take,  he  draws  it  to  shore ;  so  when  the  gos- 
 pel net  hath  gathered  all  that  God  intends  to  call,  to  save,  and  bring  into  Christ,  then  it 
 may  be  said  to  be  full ;  even  when  the  fulness  of  the  Gentiles  is  brought  in,  and  the 
 Jevvs«i?«  called,  and  God  is  risen  up  from   the  mery-seat,  and  the  summer  is  ended,  or 
 
SERJi.  XLii.]  Tii;:  i'\;;u;n.  'F  Tin:  n..t.  2i)'J 
 
 the  end  of  the  world  is  come,  tlien  the  net  of  the  gospel  shall  be  drawn  to  shore,  and 
 never  be  cast  into  the  sea  any  more,  for  time  then  shall  go  into  eternity. 
 
 "  And  gathered  the  good  into  vessels,  but  cast  the  bad  away  ;  so  shall  it  be  at  the  end 
 of  the  world,  the  angels  shall  come  forth,  and  sever  the  wicked  from  the  just,"  ver.  49. 
 
 Our  Lord  hath  opened  this  part  of  the  parable  himself;  when  the  end  of  the  world 
 Cometh,  it  shall  be  known  what  kind  of  professors  the  gospel  net  hath  taken  ;  that  will 
 be  a  discriminating  day,  and  also  a  time  of  separation  ;  the  angels  shall  gather  the  wheat 
 from  the  tares,  the  sheep  from  the  goats,  the  wise  virgins  from  the  foolish,  and  the  good 
 fish  from  the  bad. 
 
 The  nature  of  this  separation  being  showed  in  ray  opening  some  other  parable,  I  shall 
 not  speak  farther  to  it  here. 
 
 "  And  shall  cast  them  into  a  furnace  of  fire  ;  there  shall  be  wailing  and  gnashing  of 
 teeth." 
 
 1.  The  gathering  the  good  into  vessels  may  denote  two  things :  (1.)  That  the  saints, 
 when  Christ  comes,  shall  possess  the  earth,  or  inherit  the  earth ;  even  when  the  wicked 
 are  cut  off,  this  is  promised  to  the  meek  ;  "  Blessed  are  the  meek  for  they  shall  inherit 
 the  earth,"  Matt.  v.  5,  that  is,  peaceably  and  quietly  possess  the  earth  ;  "  All  the  king- 
 doms under  the  whole  heaven&shall  be  given  to  the  people  of  the  saints  of  the  Most  High," 
 itc,  Dan.  vii.  27 ,  which  may  refer  to  the  thousand  years'  reign  of  Christ  and  the  saints 
 upon  the  earth  ;  Rev.  xx.  "  The  meek  shall  inherit  the  earth,  and  delight  themselves  in 
 abundance  of  peace,"  Psa.  xxxvii.  .11.  This  is  one  vessel  into  which  all  sincere  believers 
 shall  be  put.  (2.)  It  no  doubt  signifies  their  being  gathered  into  heaven ;  that  glorious 
 vessel  is  preparetl  for  them  ;  "  for  great  is  your  reward  in  heaven,"  JIatt.  v.  12. 
 
 2.  The  casting  of  the  bad  into  a  iurnace  of  fire,  signifies  their  being  thrown  into  hell, 
 which  is  sometimes  called  a  furnace  of  fire,  and  sometimes  a  lake  of  fire  and  brimstone  ; 
 liev.  XX.  15,  and  very  remarkable  it  is,  that  thus,  or  much  to  the  same  pui-pose,  our 'Lord 
 closes  with  several  parables.  The  wrath  of  God  is  often  compared  to  fire,  because  of  the 
 pain  and  anguish  that  such  feel  that  are  cast  into  a  furnace  of  fire.  "  Go  into  everlasting 
 fire,  prepared  for  the  devil  and  his  angels,"  Matt.  xxv.  41.  What  fire  can  that  be  in 
 which  angelical  nature  can  be  tormented,  but  the  dreadful  wrath  of  God,  who  is  called 
 "  a  consuming  fire  ?"  Heb.  xii.  29.  "  What  fire  is  that  (saith  a  reverend  Dr.  Goodwin, 
 writer)  in  which  the  devils  can  be  tormented  ?  outward  washings  may  as  soon  ^  ^°''  P'  •'''^• 
 reach  the  conscience,  Heb.  ix.  9,  as  created  fire  torment  an  angel," — yet,  as  he  saith,  I 
 deny  not  when  hell  is  called  a  furnace  of  fire,  and  a  lake  of  fire,  but  that  it  imports  a  fire 
 without,  into  which  the  matter,  or  persons  of  the  wicked  shall  be  cast :  more-  gi-.^  (],p  ..,,j. 
 over,  when  our  Lord  speaketh  of  fire  that  cannot  be  quenched,  or  to  a  fur-  bie  of  the 
 nace  of  fire,  and  of  the  worm  that  dieth  not,  I  apprehend  he  alludes  both  to  Lazarus!"" 
 the  wrath  of  God  within,  gnawing  and  tormenting  the  conscience,  and  a  crea- 
 ted lake  or  furnace  of  fire  to  torment  the  body  of  the  wicked  ;  for  they  shall  be  in  a  fire, 
 both  in  respect  of  soul  and  body  for  ever. 
 
 APPLICATION. 
 
 Let  all  ungodly  sinners  praise  the  holy  God  for  the  net  of  the  gospel,  and  that  yet  it  is 
 not  gathered  to  the  shore ;  it  is  not  yet  full. 
 
 Christ's  fishermen  have  not  yet  done  fishing ;  there  are  many  of  God's  elect  not  yet 
 caught,  not  yet  converted,  or  gathered  unto  Christ ;  and  until  that  time  oomes,  the  gospel 
 shall  be  continued  to  the  world. 
 
 But  certainly  it  grows  towards  evening  time  ;  the  day  is  well  spent,  and  the  summer 
 near  ended  ;  it  will  not  be  long  before  Christ  will  say,  "  let  him  that  is  holy  be  holy  still, 
 and  him  that  is  filthy  be  filthy  still,"  Rev.  xxii.  11 ;  when  all  means  of  making  the  good 
 better,  or  the  bad  good,  shall  cease  for  ever. 
 
 2.  Let  ministers  also  from  hence  be  exhorted  to  work  hard  to  catch  the  souls  of  men, 
 or  to  bring  them  to  God  through  Jesus  Christ,  because  we  have  a  fair  day  to  work  in ; 
 storms  may  rise,  and  the  sea  of  tliis  world  be  so  turbulent,  that  we  may  not  be  able  to 
 work  :  "  I  must  work  tlie  work  of  him  that  sent  me  while  it  is  day  ;  the  night  comes 
 when  uo  man  can  work,"  John  ix.  -4. 
 
 3.  It  may  be  of  use,  by  way  of  lamentation.  0  how  do  many  of  us  labour,  and  yet 
 hardly  catch  anything ;  how  few  souls  come  into  tiie  net ;  it  is  a  great  discouragement 
 to  a  fisherman,  when  he  cannot  get  one  good  ilranght.  We  have  laboured  and  toiled  all 
 night  (saith  Peter)  and  have  caught  nothing.  And  we  may  complain,  who  are  spiritual 
 fishermen,  almost  in  the  same  manner.     Also, 
 
 s  2 
 
260  THE   PAKABLE   OF    THE    SCRIBE.  [bOOK    I. 
 
 4.  It  may  be  for  reproof  to  such  ministers  who  labour  not ;  some  fishermen  are  idle, 
 and  mind  not  the  fishing  season  ;  and  so  are  some  spiritual  fishermen  ;  they  are  more  in- 
 dustrious to  catch  a  good  benefit  or  maintenance,  a  good  livelihood,  than  to  bring  souls  to 
 Christ. 
 
 5.  Prize  the  gospel,  it  being  ordained  to  convert  and  save  the  souls  of  men,  as  an  in- 
 strument in  the  hands  of  Christ ;  and  look  upon  ministers  as  necessary  in  his  hand,  as 
 fishermen  are  needful  to  cast  their  nets  into  the  sea. 
 
 Moreover,  cry  to  God  to  bless  this  fishery,  and  pray  that  he  would  raise  up  more  to 
 labour  with  this  net,  and  also  direct  them  to  cast  it  on  the  right  side  of  the  ship,  for  as  God 
 speeds  the  plough  of  the  gospel  in  convictions,  so  he  doth  also  the  net  of  the  gospel  in  con- 
 version ;  it  is  God  that  gives  the  increase. 
 
 0.  Terror.  Woe  to  them_  sinners  who  are  not  taken  by  this  blessed  net  before  the  sea- 
 son is  ended  :  many  will  say  hereafter  as  the  prophet  intimates,  "  The  harvest  is  past,  the 
 summer  is  ended,  and  we  are  not  saved,"  Jer.  viii.  20. 
 
 7.  However,  there  is  comfort  to  Christ's  mmisters  who  labom-  with  this  net ;  they  may 
 say  with  their  Lord,  "  Though  Israel  be  not  gathered,  yet  they  shall  be  glorious  in  the 
 eyes  of  the  Lord,  and  then:  God  shall  be  their  strength,"  Isa.  xlix.  5  ;  they  shall  not  say 
 always,  we  have  laboured  in  vain,  and  have  spent  our  strength  for  nought ;  for  their  judg- 
 ment is  with  the  Lord  and  their  work  with  their  God  :  their  laboiu'  shall  not  be  in  vain  in 
 the  Lord. 
 
 8.  To  conclude,  this  parable  looks  with  a  terrible  brow  upon  all  hypocrites,  and  such 
 who  seem  to  be  taken  iu  this  net ;  and  yet  are  not  sincere  persons,  but  like  bad  fish,  for 
 such  shall  be  cast  into  that  terrible  furnace  of  fire,  where  there  will  be  wailing,  and  gnash- 
 ing of  teeth.  Hell  is  prepared  for  hypocrites  and  unbelievers  ;  let  both  fear  and  quake, 
 both  profane  unbelievers  and  secret  hypocrites;  for  as  such  will  be  surprized,  so  they  must 
 dwell  with  devouring  fire,  and  with  everlasting  burniug.     So  much  as  to  this  parable. 
 
 PAEABLE 
 
 SCRIBE  INSTRUCTED  UNTO  THE  KINGDOM  OF 
 HEAVEN. 
 
 SERMON    XLIII. 
 
 Then  he  said  unto  them,  every  scribe  which  is  instructed  unto  the  kingdom  oj  heaven  is  like 
 vnto  a  good  householder,  which  hringeth  forth  out  of  his  treasure  things  both  new  and  old. 
 — Matt.  xiii.  52. 
 
 This  is  the  last  parable  continued  in  this  chapter. 
 
 It  is  brought  iu  by  our  blessed  Lord,  upon  that  answer  his  disciples  gave  to  a  question 
 which  he  put  to  them  in  the  precedent  verse  ;  "  Jesus  said  unto  them,  have  ye  understood 
 all  these  things  ?  they  said  unto  him,  yea,  Lord,"  Ver.  15. 
 
 Our  Saviour  in  his  preaching  sought  chiefly  the  profit  and  instruction  of  his 
 own  disciples,  and  to  that  end  he  opened  and  explained  to  them  many  para- 
 bles :  moreover,  it  appears  by  their  answer,  they  did  understand  such  parables  that  he  put 
 forth,  which  he  explained  not. 
 
 Mmisters  should  labour  to  speak  so  as  they  may  profit  their  hearers  by  this  hoi}'  exam- 
 ple of  their  Lord  and  Master. 
 
 Now  they  answering  that  they  did  understand  all  those  things,  he  brings  in  this  parable, 
 viz.,  "  Then  said  he  unto  them,  every  Scribe  instructed  unto  the  kingdom  of  heaven,"  &c. 
 
 Seeing  then,  (as  if  he  should  say)  ye  know  and  understand  all  these  things,  communi- 
 cate your  knowledge  of  them  unto  others  :  do  not  know  for  your  own  profit  only,  but  be 
 
SEEM.   XLIU.]  TUB   PAKABI.E   OF   THE   SCKIBE.  261 
 
 like  a  good  householder,  "  every  scribe,"  &c.  Scribes  among  the  Jews  were  not  only  clerks 
 but  teachers  of  tlie  law  uuto  the  people,  "  for  he  taught  as  one  having  authority,  and  not 
 as  the  Scribe,"'  Matt.  vii.  29,  Ezra  vii.  G.    Ezra  was  a  ready  Scribe  of  the  law  of  Moses, 
 who  stood  upon  a  pulpit  of  wood,  and  read  the  law  of  God  unto  the  people,  and  gave  the 
 sense  of  it  to  them  ;  now  in  that  Jewish  teachers  were  called  Scribes,  it  may,  I     Ministers 
 think,  clearly  hold  forth  that  they  did  not  only  study  and  prepare  matter  to     using  of 
 deliver  unto   the  people,  but  that  they  did  also  commit  it  to  writing,  or  the     cedV     " '" 
 heads  of  what  they  had  so  studied,  which  to  me  may  serve  to  justify  ministers 
 who  use  notes,  that  have  not  the  natural  gift  of  memory.    I  say,  I  know  not  but  that  this 
 may  be  gathered  from  hence. 
 
 But  to  come  to  explain  this  parable. 
 
 1.  By  Scribes  here  our  Saviour  means  the  true  ministers  of  the  gospel, 
 
 who  are  furnished  with  all  divine  gifts  and  graces  proper  for  that  sacred  em-     J'm^j"" 
 ployraent,  especially  pastors  of  churches,  because  compared  to  a  good  house-     Scribes. 
 holder  that  hath  a  family  to  provide  for,  to  feed,  and  take  care  of. 
 
 2.  By  the  kingdom  of  heaven,  is  meant  (as  I  conceive)  the  dispensation  of  the  gospel, 
 or  in  a  remote  sense,  the  gospel  church. 
 
 3.  By  an  household,  is  (as  I  hiuted  before)  intended  a  spiritual  family,  or  a  particular 
 community  of  Christians,  under  the  special  care  of  a  godly  pastor. 
 
 4.  By  his  treasure  is  doubtlessly  meant  his  heavenly  wisdom,  knowledge,  gifts,  graces 
 and  experiences,  "  We  have  this  treasure  in  earthen  vessels,  that  the  excellency  of  the 
 power  may  be  of  God,  and  not  of  us,"  2  Cor.  iv.  7  ;  which  certainly  refers  to  that  know- 
 ledge they  had  of  Christ,  and  the  glorious  gospel ;  as  to  his  bringing  forth  things  both  new 
 and  old,  I  shall  open  that  in  the  perfection  of  that  truth  or  proposition  that  rises  from 
 hence,  which  take  as  here  followeth. 
 
 1.  Doct.  A  good  and  faithful  minister  of  the  gospel  ought  to  be  like  a  rich  householder, 
 ever  have  store  of  spiritual  provision,  or  have  a  well-freighted  store-house,  that  he  may 
 bring  forth  all  sorts  of  heavenly  food,  and  not  to  have  his  provision  to  seek  when  his  guests 
 are  come  together  to  partake  thereof. 
 
 Brethren,  do  not  mistake  me,  God  is  the  chief  and  proper  spiritual  householder,  minis- 
 ters and  pastors  of  churches  are  but  stewards  of  God's  house.  Indeed  it  is  an  high  honour 
 that  is  conferred  upon  them  when  Christ  calls  them  householders  ;  the  family  is  not  theirs, 
 but  the  Lord's. 
 
 In  speaking  to  this  proposition,  I  shall  do  these  things  following : 
 
 1.  I  shall  show  you  why  pastors  or  ministers  are  compared  to  householders. 
 
 2.  Show  you  why  they  should  be  well  freighted,  or  have  all  sorts,  and  also  great 
 store  of  heavenly  provision. 
 
 3.  Show  you  what  may  be  meant  by  their  bringing  forth  of  their  treasure  things  both 
 new  and  old. 
 
 4.  Apply  the  whole. 
 
 Pray  remember  that  I  said  before,  ministers  are  but  stewards,  or  deputy  householders  ; 
 as  a  king,  or  lord,  may  have  and  appoint  a  deputy  householder.     Now  tiien. 
 
 First,  they  may  be  called  houselioUlers  in  this  sense,  because  as  a  deputy  '^JJ'^^  nrl'""' 
 householder  is  chosen  by  his  Lord  to  that  office  ;  so  is  every  true  and  faithful  called  house- 
 minister,  or  pastor  of  a  church,  chosen  and  called  by  the  Lord  to  that  holy  holders, 
 office  and  employment.  Now  they  are  not  chosen  by  the  Lord  immediately,  but  mediately, 
 not  in  an  extraordinary  manner,  as  the  apostles  were,  but  in  an  ordinary  manner, 
 i.  e.,  by  the  election  and  sufferage  of  the  church,  as  Christ  hath  directed  in  his  word  ;  for 
 every  church  hath  power,  and  ought  to  choose  her  own  minister,  or  pastor,  yet  if  such  are 
 chosen  and  called  that  Christ  directeth  his  people  to  choose,  they  are  such  "  which  the 
 Holy  Ghost  is  said  to  make  overseers,"  Acts  xx.  28;  and  it  is  this  indeed  that  gives  them 
 this  great  dignity,  name,  and  office,  of  being  stewards  or  deputy  householders  in  a  spiritual 
 sense,  according  to  the  purport  of  this  parable. 
 
 Secondly,  tliey  may  be  called  householders  in  respect  of  that  great  charge  and  trust 
 which  is  committed  to  them  ;  a  steward  or  householder  of  a  lord  or  noble  person,  has  tiie 
 charge  of  all  the  family  committed  unto  him,  to  provide  all  things  necessary  for  them  out 
 of  his  master's  treasure. 
 
 So  a  pastor  or  minister  of  a  particular  church,  hath  the  charge  of  the  said  church,  and 
 every  member  thereof,  committed  unto  him,  to  provide  and  lay  in  provision  for  to  feed 
 theiu  with  suitable  and  proper  food,  though  it  is  ail  of  Christ's  own  charge  ;  it  is  his  Lord's 
 Dioney  which  he  hath  received,  I  mean  all  those  gifts  and  endowments  which  a  minister 
 
202  THE   PABABIiE   OF   THE    SCRIBE.  [bO&K   I. 
 
 liath,  by  wliicli  he  is  capacitated  to  provide  for,  and  feed  tliat  liouscholj  ;  lie  received  it 
 from  Christ.  No  man  hath  any  spiritual  ability  of  his  own  to  do  it ;  nor  would  it  be  to 
 the  honour  of  Christ  that  he  should,  at  his  own  proper  charge,  feed  his  Lord's  household, 
 their  talent  of  bodily  strength,  natural,  or  acquired  parts  and  improvements,  as  well  as  his 
 talent  of  time,  grace,  and  all  spiritual  gifts,  are  the  Lord's  ;  he  is  but  a  steward  of  all  these 
 things,  and  must  give  an  account  to  him  how  he  hath  improved  them  to  the  end  and  de- 
 sign for  which  they  were  given  to  him. 
 
 Thirdly,  a  minister  and  pastor  of  a  church  of  Christ  may  be  compared  to  a  steward  or 
 deputy  householder,  in  respect  of  that  faithfulness  that  he  ought  to  manifest  in  the  discharge 
 of  his  great  trust  and  office,  in  his  minding  or  having  a  regard  to  his  Lord's  true  interest. 
 
 "  Moreover,  it  is  required  in  a  steward  that  a  man  be  faithful,"   1  Cor.  iv.  2. 
 Wherein  the         ^°^  ^'^'^  faithfiduess  of  a  Steward  or  householder  consisteth  in  these  things 
 
 faithful  min-      following. 
 
 Bisteth.  1.     It  consisteth  in  his  seeking  and  preferring  the  honour  of  Iris  blessed 
 
 Lord  above  all  things  ;  he  is  not  to  seek  his  own  glory,  nor  his  own  self-inter- 
 est ;  he  is  not  to  act  so  as  if  his  knowledge,  parts,  and  endowments,  were  his  own,  thai  none 
 "  may  think  of  men  above  that  which  is  written,  that  none  of  you  be  puffed  up  one 
 against  another,"  1  Cor.  iv.  6. 
 
 "  For  who  maketh  thee  to  differ  from  another  ?  and  what  hast  thou  that  thou  didst  not 
 receive  ?  wliy  dost  thou  glory  as  if  thou  hadst  not  received  it  ?"  verse  7. 
 
 Some  seem  to  glory  in  themselves,  as  if  they  fed  the  people  and  household 
 ministers  "''  Christ  with  their  own  provision,  being  swelled  with  pride,  or  puffed  up  as 
 seek  Christ's  a  bladder  :  as  if  they  had  something  which  they  received  not  of  the  Lord. 
 the'g"ory'"of  ^"^  '■l"^  '*  ^'^^  to  be  faithful  to  Christ,  for  it  is  no  less  than  a  robbing  of  him 
 God  in  all        of  his  glory,  which  is  that  most  inestimable  jewel  which  is  most  prized  by 
 
 ^  "■  him  of  any  thing  in  heaven  and  earth. 
 
 They  also  2.     The  faithfulness  of  these  householders  or  stewards  of  Christ  doth  con- 
 
 mindChrist'B  gjgf  jjj  jj^gj].  great  Care  and  utmost  diligence,  in  seeking  after,  and  minding 
 chiefly.  their  Lord  s  concerns  and  business  m  his  house  and  family  where  they  are  set. 
 
 "  Give  thyself  up  wholly  to  them,"  1  Tim.  iv.  15.  It  ought  to  be  their  whole 
 and  principal  business  ;  none  of  them  should  entangle  themselves  with  the  affairs  of  this 
 life.  Such  that  will  not  leave  their  own  secular  affairs,  [if  the  churcli  is  able  to  provide 
 a  comfortable  maintenance  for  them,)  ought  to  have  this  office  conferred  upon  him.  Would 
 it  no.  tend  to  the  shame  of  that  steward,  that  a  nobleman  hath  chosen  to  be  his  steward, 
 to  take  care  of  his  household,  and  hath  also  allowed  him  a  sufficient  maintenance  to  employ 
 himself,  in  some  other  trade  and  calling,  to  enrich  himself,  when  his  place  and  office  calls 
 
 for  all  his  time,  strength,  and  diligence  in  attending  upon  it  ? 
 mtnMers  ^"     Their  faithfulness  consisteth  in  taking  care  rightly  to  dispense  their 
 
 rightly  dis-  master's  goods,  or  to  feed  Christ's  household  with  such  food  that  he  hath  or- 
 word^of  dained  or  appointed  for  them,  viz.,  with  sound  and  wholesome  doctrine,  or 
 
 truth.  with  "  the  sincere  milk  of  the  word,"  1  Pet.  ii.  2. 
 
 .Not  with  errors,  or  airy  speculations,  or  with  words  of  man's  wisdom,  to  please  the  ears 
 Inference.        of  the  people,  for  that  is  to  starve  their  souls. 
 
 "  Take  heed  unto  thyself,  and  unto  the  doctrine,  continue  in  them,  for  in  so  doing  thou 
 shalt  both  save  thyself  and  them  that  hear  thee,"  1  Tim.  iv.  16. 
 
 Inference.  They  are  not  to  preach  Moses,  not  mere  legal  doctrine,  or  Jewish  ordinance, 
 
 nor  heathenish  philosophy,  but  Jesus  Christ,  "  We  preach  Christ  crucified."  Christ  must 
 be  the  main  subject  of  all  their  mmistry. 
 
 They  must  not  preach  the  traditions  of  men,  or  human  rites  and  ceremonies,  not  the 
 decrees  of  general  counsels,  but  the  holy  and  pure  institutions  of  Jesus  Christ. 
 
 And  not  only  the  duties  of  men  one  to  another,  or  the  simple  principles  of  morality, 
 but  the  great  fundamentals  of  Christianity,  viz.,  the  saving  knowledge  of  God  in  Christ, 
 the  holy  doctrine  of  the  blessed  Trinity,  the  mystery  of  the  mcarnation  of  the  second  Per- 
 son, or  hypostatical  union  of  the  two  natures  of  the  person  of  Christ,  the  great  doctrine  of 
 Christ's  satisfaction,  reconciliation,  and  of  justification  by  the  imputation  of  his  righteousness 
 to  all  that  believe  ;  or  that  the  righteousness  of  Jesus  Christ  alone,  (excluding  all  works 
 done  by  us,  or  righteousness  wrought  in  us)  in  the  matter  of  our  justification  before  the 
 holy  God  ;  to  show  the  people,  that  it  is  Christ's  obedience  and  righteousness  only  that  is 
 their  title  to  heaven,  though  it  is  our  inherent  righteousness,  and  the  sanctification  of  the 
 Spirit,  that  tends  to  make  us  meet  for  it. 
 
 4.     The  faitlifulness  of  a  minister  of  Christ  consisteth  in  his  declaring  the  whole  coun- 
 
SF.EM.    XLIII.]  TITK   PARABLE   OF   THE    SCKIBE.  2'')3 
 
 sel  of  God,  and  not  to  keep  back  anything,  because  some  of  their  heavers     Faitiifni 
 (perhaps)  may  not  approve  of  it ;  for  if  they  do  so,  that  is,  seek  to  please  men,     "J.p|,c},''[L 
 they  are  not  any  longer  to  he  accounted  the  servants  of  Cluist ;  "  For  do  I  per-     whole  coun- 
 suade  men  or  God?  or  do  I  seek  to  please  men?  for  if  I  yet  please  men  I  should     *'''  "^ ^o"*- 
 not  be  the  servant  of  Christ,"  Gal.  i.  10.  0,  my  brethren,  how  faithful  was  Paul  upon  this  a.c- 
 count  ?  "  I  liave  shewed  you  all  things  ;  again  he  saith,  wherefore  I  take  you  to  record  this 
 day,  that  I  am  pure  from  the  blood  of  all  men,"  Acts.  xx.  3.5.  "  For  I  have  not  shunned  to  de- 
 clare unto  you  all  the  counsel  of  God,"  Acts  xx.  26.  Even  the  whole  doctrine  of  faith  and  prac- 
 tice ;  look,  saith  God  to  Moses,  "  that  thou  make  all  things  according  to  the  pattern  which 
 was  shewed  thee  in  the  mount,"     Exod.  xxv.  40.     They  must  not  add  to  nor  diminish 
 from  God's  word. 
 
 n.  The  faithfulness  of  a  minister  lies  in  his  frequent  preaching  the  word  ;  for  like  as 
 a  good  householder  knows  it  behovetli  him  to  provide  meat  in  due  season  for  Ther  preach 
 the  family,  and  not  to  put  them  off  with  a  good  meal  now  and  then,  but  let  '■■■«<i'"^""J'- 
 them  have  each  meal  in  order  day  by  day,  so  a  minister  must  provide  spiritual  food  in 
 season  even  day  by  day,  break  the  bread  of  life  unto  Christ's  family.  "  Preach  the  word, 
 be  instant  in  season,  and  out  of  season,  reprove,  rebuke,  exhort  with  all  long-suffering  and 
 doctrine,"  2  Tim.  iv.  2.  No  time  is  out  of  season  properly,  hut  comparatively,  i.  e., 
 there  are  sometimes,  as  on  the  Lord's  day,  that  is  more  seasonable  for  the  administration 
 of  the  word  ;  yet  that  should  not  be  all,  but  they  ought  to  preach  the  word  at  other  times 
 also  ;  "  Thus  Paul  preached  publicly,  and  from  house  to  house,"  Acts  xx.  20. 
 
 The  soul  stands  in  need  of  spu'itual  food,  and  ought  as  duly  to  be  fed  as  the  body  ;  he 
 therefore  is  no  faithful  minister  who  neglects  his  care  and  duty  herein,  and  preacheth  the 
 word  but  seldom,  perhaps  hardly  once  in  the  week  :  but  much  less  faithful  are  such  that 
 preach  but  once  in  a  month,  or  but  two  or  three  sermons  in  a  year. 
 
 6.  His  faithfulness  consisteth  in  his  care  of  the  whole  family,  and  of  every     ^nfj^-r*^ 
 one  in  particular,  so  as  to  know  then-  condition,  or  how  it  is  with  them,  whe-     takes  care  of 
 ther  dead  or  ahve,  growing  or  decaying,  weak  or  strong,  healthful  or  sickly,     flicku'nder 
 True,  if  any  be  sick  in  body  or  mind,  or  under  temptations  or  desertion,  it  is     his  charge, 
 their  duty  to  send  to  their  pastor  ;    "  If  any  be  sick,  let  him  send  for  the  elders  of  the 
 church,"     James  v.  14      A  minister  cannot  he  blamed  if  this  be  neglected,  for  he  may 
 not  know  his  freedom  in  some  families,  where  some  members  may  dwell ;  besides,  should 
 he  visit  them  this  day,  and  find  them  in  health,  yet  to-morrow  some  one,  or  more,  may 
 be  taken  sick,  or  fall  under  temptation.     Know  the  state  of  thy  flock,  saith  Solomon  ;  but 
 that  cannot  be,  unless  he  doth  oft  visit  them,  or  they  come  to  him. 
 
 7.  The  faithfulness  of  a  minister  consisteth  in  his  dealing  impartially  with     ^^fartiaUy' 
 every  one  in  particulaj-,  not  preferring  one  before  another,  not  visiting  the     withal, 
 rich  more  than  the  poor,  or  sparing  the  rich  when  in  a  fault,  because  he  is 
 
 rich  ;  or  the  poor  because  he  is  poor :  Levi  was  not  to  know  his  father  or  mother  in 
 judgment.  See  Paul's  charge  to  Timothy ;  "  I  charge  thee  before  God,  and  the  Lord 
 Jesus,  and  the  elect  angels,  that  thou  observe  these  thmgs,  without  preferring  one  before 
 another;  doing  notliing  by  partiality,''  1  Tim.  v.  21.  All  things  should  be  done  by  him 
 without  respect  had  to  persons,  rich  or  poor,  o'd  or  young. 
 
 8.  In  his  keeping  up  a  good  and  wise  discipline,  teaching  what  the  duty  of  *p|^^,o'"t,'j 
 every  member  is  to  each  other,  and  that  they  act  according  to  the  rule  Christ  kept  npin  a 
 hath  left  in  his  church,  towai-ds  oft'enders  ;  not  to  suffer  that  to  come  into  the  "''"' '' 
 church  wliich  ought  to  be  ended  privately,  or  to  enquire  whether  the  oft'euded  person  hath 
 proceeded  according  to  that  rule  in  Matt,  xviii.  It  is,  brethren,  a  sign  of  great  unfaith- 
 fulness in  a  pastor,  should  he  neglect  to  stir  up  the  church,  to  purge  out  such  that  are 
 scandalous  persons,  or  not  set  fit  or  jiroper  times  to  do  it.  Certainly  the  work  of  discip- 
 line sliould  not  interfere  with  the  public  worship  of  Ciod  ;  but  some  more  fit  and  proper 
 season  ought  to  be  chosen  and  appointed  by  the  church.  The  glory  of  a  family  lies  much 
 in  the  well  ami  wise  governing  of  it,  and  in  keeping  up  a  careful  and  strict  ihscipline,  and 
 so,  no  doubt,  it  doth  in  a  church  of  Jesus  Christ. 
 
 9.  His  faithfulness  consisteth  in  defending  the  truth  against  opposers,  and  ^in^J|?r"de- 
 .such  who  are  seducers  ;  therefore  he  ought  to  be  one  that  is  able  by  sound  fends  the 
 doctrine  to  convince  gainsayers  :  for  there  are  some  always  "  Whose  mouths  ™'  ■ 
 must  be  stopped,  who  strive  to  subvert  whole  houses,  teaching  things  which  they  ought 
 not,"  Tit.  i.  9 — 11.  Though  a  minister  raiinot  stop  their  mouths,  or  convince  them,  yet 
 lie  ought  to  be  able  to  lay  down  such  argumtnl?  thai  are  sufiicient  to  de  it:  he  must  not 
 be  an  ignorant  person,  not  careless  of  them  he  hath  the  charge  of;  he  must  not  let 
 
264  THE   PARABLE   OF   THE   SCRIBE.  [eOOK   I. 
 
 wolves  come,  and  carry  away  any  sheep  out  of  the  fold,  if  it  be  possible  to  be  pre- 
 vented. 
 
 Ministers  10.  A  minister,  or  pastor  of  a  church,  like  a  deputy-householder,  ought  to 
 
 humble  per-  ^6  an  humble  person  ;  he  being  but  a  servant,  should  not  carry  it  as  if  he 
 SODS.  -vjras  lord  of  the  family :  will  the  Lord  Christ  endure  such  a  steward  of  his 
 
 house  ?  What,  shall  he  seek  that  honour  which  belongs  to  his  blessed  Master,  not  being 
 lords  over  God's  heritage,  but  as  ensamples  to  the  flock. 
 
 Fifthly,  yet  the  office  of  a  minister,  or  pastor  of  a  church,  is  an  office  of 
 of  the  pasto-  dignity,  as  a  steward's  office  or  place  in  a  lord's  family  or  household  is;  for 
 rai  office.  jj,gy  represent  Christ's  person,  tlierefore  they  are  called  ambassadors,  rulers, 
 angels,  &c.  Let  none  from  hence  slight  or  despise  them  ;  for  they  that  despise  you  (saith 
 our  Saviour)  despise  me.  If  therefore  any  in  the  family,  do  cast  contempt  upon  them,  let 
 such  tremble.  Alas  !  they  know  not  what  they  do  ;  "  Obey  them  that  have  the  rule  over 
 you,  and  submit  yourselves  unto  them."  An  householder,  though  he  be  but  a  servant,  is 
 to  be  owned  as  the  chief  ruler  there  under  his  master ;  and  so  ought  a  pastor  of  a 
 church  :  and  such  that  will  not  be  under  his  just  government,  after  due  reproof,  ought 
 to  be  excluded  and  turned  out  of  the  church,  as  being  unruly,  and  as  contemning  Christ's 
 
 authority. 
 oii"ht*"'  be         -^  householder,  or  a  steward  of  a  great  family,  ought  to  be  one  that  is  well 
 well    stored     Stored  or  freighted,  or  to  have  much  of  his  Lord's  treasure  committed  to  him, 
 Suai''"trea-    because  he  is  to  provide  all  things  which  the  whole  household  needeth. 
 sure-  So  ought  a  minister,  who  is  a  pastor  of  a  church  of  Christ,  to  have  much 
 
 spiritual  treasure  in  his  earthen  vessel,  i.e.,  he  ought  to  have  much  spiritual  wisdom,  or^a 
 competent  measure  of  knowledge,  and  of  all  the  graces  of  the  Spirit,  and  be  a  man  of 
 some  considerable  parts  and  experience.  As  appears  by  those  qualifications  expressed,  1 
 Tim.  iii.,  Tit.  i.,  in  the  case  of  the  choice  of  them  to  that  office. 
 
 1.  They  should  be  such  who  well  know  or  understand  the  riches  of  Christ,  or  the  mys- 
 teries of  God.  "  Let  a  man  so  account  of  us,  as  the  ministers  of  Christ,  and  stewards 
 of  the  mysteries  of  God,"  1  Cor.  iv.  1.  If  they  are  ignorant  themselves  of  the  divine 
 mysteries  of  the  gospel,  how  shall  they  open  them  unto  tlie  people  ?  The  Lord's  people 
 ought  to  be  fed  by  pastors  "  after  his  own  heart  with  knowledge  and  understanding," 
 Jer.  iii.  15. 
 
 2.  They  ought  to  be  such  men  that  are  enriched  with  the  image  of  God  upon  their  own 
 souls  ;  for  if  they  know  not  that  by  their  own  experience,  how  shall  they  explain  and  open 
 it  unto  others?  Can  he  in  a  right  manner  show  what  regeneration  is,  that  never  felt  it  in 
 himself?  "  When  thou  art  converted,  strengthen  thy  brethren  ;"  then,  as  if  Christ  should 
 say,  thou  wilt  be  able  rightly  to  do  it ;  this  made  holy  David  to  say,  "  Restore  to  me  the 
 joy  of  thy  salvation,  and  uphold  me  with  thy  free  Spirit ;  then  will  I  teach  transgressors 
 thy  ways,  and  sinners  shall  be  converted  unto  thee,"  Psal.  li.  12,  IS. 
 
 3.  They  ought  to  be  enriched  with  faith,  love,  and  patience,  because  these  graces  will 
 be  tried.  As  to  the  grace  of  patience,  let  it  be  considered,  that  he  that  is  a  deputy-house- 
 holder will  find  it  a  hard  matter  to  please  all  the  family ;  no  doubt  but  some  discontented 
 persons  will  reproach  him,  as  weU  as  others  that  are  without,  therefore  he  will  find 
 great  need  of  a  good  stock  of  patience,  self-denial,  and  humility.  This  brings  me  to  the 
 next  general  head. 
 
 Secondly,  I  shall  show  you  why  a  minister  who  is  a  pastor  ought  to  be  well  provided 
 with  great  store  of  spiritual  riches  and  heavenly  treasure. 
 
 Why  minis-  1.  Because  Jesus  Christ  hath  substituted  and  appointed  him  to  hand  out 
 bc'weiu'tored  ^''  spiritual  provision  to  others :  he  hath  not  only  bread  to  provide  for  his 
 with  spiri-  own  soul,  but  is  to  provide  and  lay  in  for  all  the  household  :  "  Simon,  son  of 
 ua       ings.     jQpjg^  lovest  thou  me,  feed  my  sheep,"  John  xxi.  16. 
 
 II.  Because  the  household  which  he  is  to  take  the  care  of,  and  provide  for,  may  be 
 large  ;  he  may  have  many  to  feed  :  a  little  bread  will  not  serve  to  feed  a  great  family  ; 
 also  they  are  King's  children,  and  therefore  mean  and  ordinary  food  will  not  serve  their 
 turn  ;  they  must  have  rich  and  soul -fattening  food  ;  their  souls  are  born  from  above,  they 
 are  nobly  descended;  their  father  allows  them  to  eat  of  the  best,  even  of  his  most  choicest 
 dainties. 
 
 Mere  trash  will  serve  those  base-born  sons  of  nature,  or  of  the  first  birth,  who  are  bom 
 from  beneath  !  but  these  loathe  such  diet ;  they  cannot  digest  it ;  it  would  even  starve  the 
 King's  children. 
 
 III.  They  ought  to  be  well  stored,  because  the  wants  of  the  household  may  be  great. 
 
SKEM.   XLIII.]  THE   PARABLE    OF    THE    SCRIBE.  265 
 
 Some  being  also  too  apt  to  spend  and  waste  what  they  have.  If  tlie  wants  of  one  par- 
 ticular Christian  is  great,  what  must  be  the  want  of  so  many  that  are  in  some  congre- 
 gations ?  "  My  God,  (saith  Paul,)  shall  supply  all  your  needs,"  I'hil.  iv.  19.  And  now 
 it  is  by  the  hands  of  his  ministers  tliat  God  doth  supply  many  of  these  wants ;  he  is 
 pleased  to  give  unto  them  of  his  divine  riches  and  heavenly  treasure  to  this  very  purpose ; 
 though  it  is  true  there  is  none  but  God  himself  can  supply  many  of  the  wants  of  behevers, 
 which  he  doth  do  by  his  own  Spii'it :  they  are  to  supply  them  with  divine  knowledge, 
 which  is  one  main  thing  poor  Christians  need  ;  "  1  wiU  give  them  pastors  after  my  own 
 heart,  which  shall  feed  them  with  knowledge  and  understanding,"  Jer.  iii.  15. 
 
 Their  hands  are  often  weak,  their  knees  feeble ;  their  ministers  therefore  should 
 "  strengthen  their  weak  hands,  and  confirm  their  feeble  knees." 
 
 They  want  comfort  also  many  times,  and  ministers  are  to  comfort  them  with  the  same 
 "  comfort  wherewith  they  are  comforted  of  God,"  2  Cor.  i.  4.  God  is  pleased  to  comfort 
 his  poor  ministers,  under  their  troubles  and  temptations,  to  the  end  they  might  be  able  to 
 comfort  others,  that  is,  by  the  same  methods,  arguments,  or  promises,  by  which  God  com- 
 forteth  them :  though  all  support  and  comfort  is  from  God,  yet  he  makes  use  of  his  minis- 
 ters to  support  and  comfort  them. 
 
 IV.  They  ought  to  be  well  stored  with  all  divine  and  heavenly  treasure  and  experiences, 
 because  the  family  needs  various  and  variety  of  food,  by  reason  of  the  various  states  and 
 conditions  they  may  be  in ;  partly  by  reason  of  their  different  ages  and  standing  in  the 
 house  of  God ;  some  being  children,  some  young  men,  aud  some  fathers :  also  by  reason 
 of  their  various  temptations  they  may  meet  with,  and  be  exposed  unto. 
 
 APPLICATION. 
 
 1.  This  may  reprehend  such  churches  that  choose  ignorant  and  unexperienced  men  to  be 
 pastors.     Can  such  who  have  none,  or  but  little,  of  the  riches  of  grace,  knowledge,  and 
 experiences  of  God,  feed  others  ?    Can  they  bring  out  of  their  treasure  things     pjrst  rc- 
 both  new  and  old,  who  have  it  not  to  bring  forth  ?  proof. 
 
 Be  exhorted  to  stir  up  yourselves  to  pray  for  your  faithful  ministers  ;  we  shall  speed 
 the  better,  nay,  fare  the  better,  if  they  are  well  stored,  or  filled  with  divine  wisdom  and 
 knowledge  in  the  mysteries  of  God  and  of  Jesus  Christ.  If  you  forget  your  ministers 
 you  forget  j'ourselves :  do  you  expect  they  should  feed  you,  nay,  feast  your  souls,  and  do 
 you  not  ciy  unto  God  that  they  may  come  unto  you  in  the  fulness  of  the  blessings  of  the 
 gospel  of  Jesus  Christ  ?  For  they  must  receive  all  that  spiritual  food  wherewith  they 
 feed  you  from  God  ;  if  God  doth  not  hand  in  to  them,  they  cannot  hand  out  unto  )'ou. 
 
 i'ndly.  Be  exhorted  to  pity  j'our  ministers,  and  strengthen  their  hearts  and  E-xhort. 
 hands,  and  not  add  grief  to  them,  and  lay  heavy  burdens  upon  their  souls  ;  some  pastors 
 have  been  heard  to  say  (under  temptations)  that  if  they  were  not  in  that  place  and  station, 
 they  would  not  be  drawn  into  it,  and  this  by  reason  of  those  discouragements  they  meet 
 with  from  some  persons  in  the  family.  Many  are  never  satisfied  either  full  or  fasting,  no 
 food  will  please  them  ;  let  a  poor  minister  do  what  he  can,  and  study  never  so  hard  for  the 
 choicest  food,  either  the  matter  is  not  liked,  or  the  manner  of  the  bringing  of  it  forth,  viz., 
 it  is  not  brought  into  them  in  such  rare  carved  dishes,  nor  set  out  with  artificial  niceties 
 and  curiosities  as  they  woiild  have  it ;  but  it  argues  such  are  full  fed  with  worse  food,  and 
 are  not  sensible  of  spiritual  hunger  or  want. 
 
 Take  a  few  motives  to  stir  you  up  to  pray  for,  sympathize  witji,  and  pity  your  ministers. 
 
 1.  Consider  that  whatsoever  oflfence  is  taken  against  a  church,  or  fault  that  is  espied  in 
 it,  it  is  commonly  charged  upon  the  pastor,  though  possibly  it  may  be  for  such  thuigs  he 
 himself  is  not  a  little  grieved  at,  and  cannot  help  it. 
 
 2.  Consider  they  are  but  men,  and  of  like  infirmities  and  weaknesses  with  yourselves. 
 
 3.  Consider  what  temptations  they,  more  than  any,  meet  with,  Satan  having  such  im- 
 placable eimiity  against  them,  because  they  are  the  chiefest  instruments  in  pulling  down 
 and  undermining  of  his  kingdom. 
 
 4.  Consider  what  danger  they  are  exposed  unto  above  all  in  the  church  in  a  day  of  per- 
 secution :  they  then  are  singled  out  as  the  very  butts  of  the  wrath  and  rage  of  wicked  men, 
 against  whom  they  shoot  their  arrows. 
 
 Thirdly,  This  may  inform  us  who  arc  true  and  faithful  ministers ;  they  are  such  who 
 are  regenerated  persons,  holy  men,  men  of  great  light,  knowledge,  and  understanding  in 
 the  mysteries  of  the  gospel ;  such  "  that  are  well  instructed  unto  the  kingdom  of  heaven." 
 It  is  not  men,  but  God  only,  that  makes  gospel -ministers  ;  I  mean,  all  ministerial  gifts  and 
 
2GG  TIIK   PAI!AEI,F.    OF    THK    SCniBE.  [booK    I. 
 
 grace  is  given  of  God.  It  is  not  learning  of  Greek,  Latin,  and  Heln'ew,  nor  tlie  knowledge 
 of  philosophy,  or  any  human  arts  and  sciences  whatsoever,  that  can  make  a  man  a  true 
 minister  of  Christ,  but  those  spiritual  gifts  which  are  given  by  Jesus  Christ ;  who,  when  he 
 "  ascended  on  high,  he  gave  gifts  to  men :  and  he  gave  some  apostles,  and  some  prophets, 
 and  some  evangelists,  and  some  pastors  and  teachers,"  Eph.  iv.  8,  11.  The  first  were  but 
 temporary,  serving  only  the  first  age  of  the  churcli,  and  are  long  since  ceased  ;  only  pastors 
 and  teachers  abide,  and  must  abide  in  the  church  until  the  end  of  the  world. 
 I'here  are  two  essentials  that  tend  to  make  or  constitute  a  man  a  true  minister. 
 
 1.  The  gifts  and  graces  of  the  Holy  Ghost,  whereby  he  is  in  some  competent  manner 
 fitly  qualified  by  the  Spirit,  according  to  1  Tim.  iii. 
 
 2.  The  probation  and  election  of  a  particular  church. 
 
 Yet  as  to  pastors,  they  ought  not  only  to  have  these  two,  but  ought  also  to  be  orderly 
 ordained  by  the  laying  on  of  the  hands  of  the  eldership. 
 
 Fourthly,  This  also  shows  what  a  great  charge  ministers  have  committed  unto  them. 
 
 1.  They  have  the  doctrine  of  the  gospel  committed  to  their  charge,  to  maintain  the  pu- 
 rity of  it  without  corruption  or  mixture  ;  as  I  have  noted. 
 
 2.  The  true  constitution  of  a  gospel-church,  which  is  and  ought  to  be  only  congi-e- 
 gational,  not  national,  not  parochial.  Hence  the  church  is  compared  to  an  household  or 
 particular  family. 
 
 3.  The  order  and  true  discipline  of  the  church  is  committed  unto  them,  i.  e.,  to  take 
 care  about  it,  and  to  instruct  the  people  in  the  government  thereof.  I  do  not  say  a  pastor 
 hath  the  sole  government  of  it  in  his  own  hand  ;  though  he  is  the  chief  ruler,  yet  he  is  not 
 to  rule  without  the  church,  or  some  who  ought  to  be  chosen  as  helps  of  rule  and  govern- 
 ment. 
 
 4.  The  care  and  charge  of  the  whole  church,  and  every  member  thereof,  is  committed 
 to  him,  as  one  that  must  give  an  account  to  Christ,  the  great  Shepherd,  at  the  last  day. 
 
 5.  The  ordinances  of  the  gospel  are  committed  to  every  true  gospel-minister,  whicli  he 
 is  bound  to  see  duly  administered.  Yet  some  do  not  say  that  none  but  an  ordained  pastor 
 ouglit  to  administer  baptism,  and  the  Lord's  Supper.  Because  the  first  of  these  was  de- 
 livered to  Christ's  disciples  as  teachers  or  ministers,  not  as  apostles,  or  pastors  of  particular 
 churches;  he  that  is  approved  teacher  they  say  may  baptize  by  the  virtue  of  the  commission, 
 Matt,  xxviii.  18,  19,  20  ;  yet  if  there  is  a  pastor  m  the  church,  it  only  concerns  him  to  ad- 
 minister all  ordinances. 
 
 But  so  much  at  this  time. 
 
 SERMON    XLIV, 
 
 Then  said  he  wito  them,  every  scribe  which  is  iiistrucled  unto  the  kingdom  of  hear  en.  is  like 
 unto  a  householder,  &c. — Jlatt.  xiii.  52. 
 
 Sermon  2  ^HE  parts  of  this  parable  I  opened  unto  you  the  last  time,  and  took  notice  of 
 Kov.  4.  this  one  proposition  ;  viz. 
 
 '^""  Doct.  That  a  minister  of  the  gospel  is  and  may  be  compared  to  an  househol- 
 
 der that  is  well  stored  with  all  rich  and  choice  provisions. 
 
 1.  Why  they  are  compared,  and  ought  to  be  well  stored,  we  have  showed. 
 
 2.  I  shall  now  proceed  fm-ther  to  show  why  they  are  compared  to  an  housekeeper  or 
 householder,  that  brings  out  of  his  treasure  things  both  new  and  old. 
 
 3.  Show  you  what  is  meant  by  things  new  and  old. 
 
 I  showed  you  in  four  respects,  why  they  ought  to  be  well  stored. 
 Christ  hath  V.  They  ought  to  be  well  provided,  because  Jesus  Christ  hath  made  plen- 
 
 tif'l^  'ov?  ^'^''^  provision  for  his  spiritual  family,  which  blessed  food  he  hath  committed 
 sionforliis  to  them  to  distribute  tojiis  household,  children,  and  servants  : — his  storehouse 
 household.       IS  always  full,  which  is  the  holy  Scriptures,  from  whence  a  minister  is  to  fetcli 
 
 all  his  provision  with  which  be  is  to  feed  God's  church. 
 „.  J..     .  VI.  Because  their  blaster  is  a  great  King,  and  all  his  children  are  nobly 
 
 a  noble  descended ;  they  are  sons  and  daughters  of  the  mighty  God  of  heaven  and 
 
 householder,  ^^^.^j^^  gj^^jj  ^j^^  children  of  such  a  lather,  of  such  a  Prince,  live,  and  be  led 
 as  poor  peasants,  or  as  the  baser  sort,  or  like  unto  mean  cottagers? 
 
 "  In  my  Father's  houre  (said  the  prodigal)  is  bread  enough  and  to  spare."   He  (as  if  Ije 
 
SKRM.    XLIV.J  THE    PARABLE    OF    THE    SCRIBE.  2G7 
 
 should  say)  is  no  mean  person  ;  he  is  one  that  keeps  a  good  house,  he  hath  plenty  of  pro- 
 vision ;  "  Wisdom  hath  killed  her  heasts,  she  hath  mingled  her  wine,  she  hath  furnished 
 her  table,"  Prov.  ix.  2. 
 
 Yll.  Because  of  the  preciousness  of  the  souls  which  they  are  to  feed  ;  certainly  this  is 
 sufficient  to  convince  all,  that  ministers  ought  to  he  well  stored  with  all  sorts  of  spiritual 
 provisions. 
 
 1.  Brethren,  Jesus  Christ  saw  so  great  a  worth  in  the  soul,  that  he  gave  his  own  life  to 
 redeem  it ;  every  one  that  dwells  in  Christ's  family,  that  are  his  children  or  servants,  was 
 purchased  with  his  own  blood  :  this  was  the  argument  Paul  laid  before  the  ministers  and 
 elders  of  the  church  at  Ephesus. 
 
 "  Take  care  unto  yourselves,  and  to  all  the  flock  over  which  the  Holy  Ghost  hath  made 
 you  overseers,  to  feed  the  church  of  God,  which  he  hath  puixhased  with  his  own  blood." 
 
 0  what  care  ought  to  be  taken  that  such  a  family  be  well  fed,  that  were  purchased  by 
 him,  who  is  God,  co-equal  and  co-eternal  mth  the  Father !  What  is  the  nature  of  the  soul, 
 if  such  be  the  ransom  of  it  ?     And, 
 
 2.  The  soul  is  so  precious  a  thing,  that  as  Jesus  Christ  gave  himself  for  it,  so  he  like- 
 wise gives  his  own  flesh  and  blood  to  feed  it:  without  feeding  upon  his  flesli,  and  drinking 
 of  his  blood,  the  soul  cannot  live,  John  vi.  55. 
 
 3.  Jesus  Christ  also  gives  his  own  righteousness  to  clothe  the  soul ;  a  righteousness 
 which  he  wrought  out  in  the  days  of  his  flesh  by  his  holy  life,  in  conformity  to  the  holy 
 law  of  God,  and  his  death  on  purpose  to  put  upon  the  soul. 
 
 4.  The  souls  of  believers,  my  bretiiren,  do  partake  of  the  divine  nature  ;  the  image  of 
 God  is  formed  in  them;  tlierefore  most  dear  unto  him  :  they  that  touch  them  touch  the  ajjple 
 of  his  eye  :  no  tender  beloved  babe  can  he  more  dear  to  an  earthly  prince,  than  the  saints  are 
 to  Jesus  Christ,  therefore  ministers  should  see  that  they  are  nobly  fed,  even  with  kingly 
 food ;  they  are  not  to  be  fed  with  the  trash  of  human  inventions,  nor  with  gaudy  and  fleSli- 
 pleasiug  notions  or  airy  speculations :  it  is  not  the  head  that  is  to  be  feil,  but  the  heart ; 
 not  the  ear,  but  the  understanding :  it  is  not  the  boilies  of  behevers  ministers  are  to  feed, 
 but  their  jirecious  souls. 
 
 VIII.  Because  believers  are  the  members  of  Christ's  mystical  body,  they  are  "  Flesh  of 
 his  flesh,  and  bone  of  his  bone."  Tlie  church,  beloved,  is  the  spouse  and  wife  of  Jesus 
 Christ.  I  am  afraid  some  ministers  do  not  think  upon  this  as  they  ought ;  surely  the  Lord 
 Christ  will  take  it  very  ill  from  such  stewards,  who  instead  of  providing  rich  and  clioice 
 food  for  his  beloved  consort,  put  her  ofi"  with  anything,  even  with  that  that  comes  ne.xt  to 
 hand,  they  not  giving  themselves  up  to  the  study  of  the  word  ;  so  that  every  one  miglit 
 have  his  portion  of  right  and  proper  food,  as  well  as  in  due  season. 
 
 IX.  Ministers  ou^ht  to  be  well  stored  with  all  divine  treasure  or  spiritual  provision, 
 because  they  are  to  bring  out  of  their  treasure  things  both  new  and  old. 
 
 Whatever  they  have  it  is  the  church's,  both  themselves  and  their  gifts  ;  "  whether  Paul, 
 or  Apollos,  or  Cephas,  all  are  yours,"  1  Cor.  iii.  22.  Be  they  things  new  or  old,  all  things 
 are  given  for  the  sake  of  the  church  ;  as  the  riches  and  outward  wealth  some  members 
 have,  it  is  put  into  their  hands,  and  they  made  stewards  of  it  to  give  forth  to  the  use  of 
 the  church,  and  to  the  poor  thereof;  so  are  aU  the  spiritual  riches,  gifts,  and  grace, 
 which  ministers  have  received  :  gifted  men,  fitted  by  the  Lord  to  preach  the  gospel,  may 
 not  preach,  or  forbear  at  their  pleasure  ;  no,  no,  they  must  administer,  they  must  preach  : 
 "  As  every  one  hath  received  the  gift,  so  let  him  administer  one  to  another  as  good 
 stewards  of  the  manifold  grace  of  God,""  1  Pet.  iv.  10.  God  hath  not  only  set  pastors 
 in  his  churches,  but  teachers,  also ;  there  are  variety  of  gifts,  that  so  the  churches  might 
 have  variety  of  food. 
 
 Quest.  What  is  that  a  good  householder  is  to  bring  forth  out  of  his  treasure  ?  I  mean, 
 what  it  is  that  a  feitliful  minister  is  to  bring  forth. 
 
 Ans.  By  the  way  this  implies,  that  they  have  treasure  ;  ministers  should  ^iJUJ^  be''' 
 he  rich  in  spiritual  things,  though  many  of  them  may  be  poor  in  temporals  ;  "  as  ricb  inapir- 
 poor,  yet  making  many  rich."  .  thongh"'iwor 
 
 1.  They  should  be  rich  in  divine  knowledge,  because  they  are  to  feed  the  '» ii>e  world, 
 people  with  knowledge  and  understandmg,  Jer.  iii.  15. 
 
 1.  They  must  feed  them  with  the  knowledge  of  God,  with  the  knowledge  of    JSj'i''nSinK 
 the  holiness  and  purity  of  iiis  nature,  ami  with  the  knowledge  of  all  the  other     tcrs  should 
 glorious  attributes  and  perfections  of  his  blessed  majesty,  particularly,  that  he     oTti'elr 'iieu- 
 is  most  just,  as  he  is  most  gracious  and  merciful :  from  whence  rises  that     P'«- 
 absolute  necessity  of  a  complete  satisfaction  to  his  divine  justice  through  the  merits  of  his 
 Son  Jesus  Christ. 
 
268  THE   PARABLE   OF  THE   SCRIBE.  [bOOK   I. 
 
 2.  With  the  knowledge  of  the  holy  law  of  God,  that  being  a  transcript  or  impression 
 of  God's  holy  nature,  always  and  unchangeably  the  same,  so  that  without  we  are  found 
 clothed  with  a  righteousness  every  way  comporting  with  that  righteousness,  we  can  never 
 be  justified  in  his  sight :  God  neither  will  nor  can  make  void,  violate,  or  relax  the  purity 
 or  severity  of  his  own  law,  to  save  one  soul,  to  the  impeachment  of  his  truth,  justice,  and 
 liohness. 
 
 3.  With  the  knowledge  of  the  woful  state  of  mankind,  by  the  fall  of  our  first  parents  : 
 Also,  what  the  state  of  man  is  by  grace,  and  in  the  state  of  glory. 
 
 4.  With  the  knowledge  of  sin,  both  original  and  actual,  knowing  the  evil  of  it ;  and 
 that  it  is  the  plague  of  all  plagues,  even  worse  than  the  devil  or  hell  itself;  and  that  none  hut 
 one  that  is  truly  God,  as  well  as  man,  can  make  a  full  atonement  to  divine  justice  fur  the 
 evil  that  is  in  it. 
 
 5.  With  the  knowledge  of  Jesus  Christ,  i,  e.,  the  necessity  and  excellency  of  Christ,  in 
 his  person  and  offices,  and  to  understand  the  purpose  and  nature  of  his  incarnation,  birth, 
 life,  death,  resurrection,  ascension,  and  intercession. 
 
 They  should  understand  or  have  a  true  and  saving  knowledge  of  the  doctrine  of  justifica- 
 tion by  Jesus  Christ  ;  the  grace  of  God  being  the  original  and  efficient  cause  or  spirit  of 
 it ;  the  death  of  Christ  being  the  meritorious  cause,  and  the  righteousness  of  Christ,  in  his 
 perfect  active  obedience  and  suff'ering,  the  meritorial  cause  thereof ;  not  that  his  merits  and 
 righteousness  purchased  or  procured  such  favour  and  grace,  that  our  inherent  righteousness, 
 and  sincere  faith  and  obedience,  should,  with  his  merits,  justify  us  ;  but  that  all  our  own 
 righteousness,  faith,  and  obedience,  is  utterly  excluded  in  point  of  justification  before  God, 
 or  at  the  bar  of  his  justice  ;  and  that  it  is  Christ's  obedience  to  tlie  preceptory  and  penal 
 part  of  the  law,  which  is  the  matter  or  material  cause  of  our  justification  only :  for  "  as  by 
 one  man's  disobedience  many  were  made  sinners  :  so  by  the  obedience  of  one  shall  many  be 
 made  righteous,"  Rom.  v.  19.  Christ's  active  obedience  or  righteousness  being  our  only 
 title  to  heaven,  and  bis  bearing  the  pangs  of  hell  for  us,  and  in  our  stead,  that  only  which 
 delivers  us  from  hell  and  eternal  wrath  ;  also  that  the  imputation  of  the  righteousness  of 
 Christ  is  the  formal  cause  of  our  justification ;  and  the  glory  of  God,  in  all  his  holy  attri- 
 butes, and  our  eternal  happiness  the  final  cause  thereof. 
 
 6.  They  ought  to  know,  that  every  man  by  nature  is  alike  miserable,  even  the  elect 
 themselves,  being  all  dead  in  sin,  and  are  by  nature  the  children  of  wrath  as  well  as  others, 
 Eph.  ii.  3.  They  being  not  actually  justified,  but  contrariwise  condemned,  until  they  do 
 believe  in  Christ,  or  are  transplanted  by  the  Spirit  of  God  out  of  the  first  Adam  into  the 
 second  Adam  :  though  all  that  shall  be  saved  were  decretively  justified  from  everlast- 
 ing and  virtually  when  Christ  rose  again  from  the  dead,  yet  they  were  no  more  actually 
 justified  from  eternity,  than  they  were  actually  glorified  from  eternity,  which  was  only  de- 
 cretively, or  according  to  God's  decree  and  purpose  ;  nor  no  more  actually  justified  when 
 Christ  rose  from  the  dead,  than  they  actually  ascended  unto  heaven,  when  Jesus  Christ,  as 
 our  head,  representative,  and  forerunner,  ascended  to  heaven. 
 
 7.  They  ought  to  have  the  clear,  full,  and  saving  knowledge  of  regeneration  in  them- 
 selves, else  how  can  they  by  experience  tell  others  what  it  is,  or  in  a  right  manner  feed  them 
 with  the  knowledge  thereof ;  moreover,  they  ought  to  know  the  nature  of  true  grace  in  its 
 eflfects  and  operations  of  it  on  then-  own  souls. 
 
 8.  With  the  knowledge  of  Satan,  in  his  power,  pohcy,  malice,  and  unwearied  assaults 
 and  temptations. 
 
 9.  With  the  knowledge  of  this  world,  in  the  vanities,  snares,  and  allurements  thereof. 
 
 10.  With  the  knowledge  of  the  covenant  of  grace  ;  and  how  made  with  Christ  for  us 
 from  everlasting  as  our  covenanting  head  ;  and  how  and  when  we  actually  are  brought  in- 
 to the  bonds  of  it ;  and  the  nature  and  stability  thereof ;  with  all  the  precepts,  promises, 
 and  threatenings  contained  therein. 
 
 11.  With  the  knowledge  of  the  true  church  ;  I  mean,  a  visible  church  ;  the  constitu- 
 tion, the  order,  government,  discipline,  dignity,  and  privileges  of  it. 
 
 How  minis-         Secondly,  Ministers  or  stewards  of  Christ's  house  must  feed  them  with  the 
 tera  should       holy  sacrameuts. 
 
 p«)pi<!"^with  1-     They  must  show  what  their  duty  is  ;  or  what  is  required  of  all  those  that 
 
 the  sacra-         ^re  the  fit  and  proper  subjects  of  those  holy  ordinances,  viz.,  baptism  and  the 
 Lord's  Supper. 
 
 2.     The  end  and  usefulness  of  them. 
 
 •i.  The  danger  of  such  that  do  neglect  them,  or  partake  of  them,  without  having  those 
 previous  quahfications,  that  are  required  of  all  that  come  unto  them. 
 
SERM.    XLIV.]  THE    PARABLE    OF    THE    SClilliE.  269 
 
 Thirdly,  they  should  feed  Christ's  household  witli  their  own  experiences,  or  be  ahle  to 
 teach  others,  by  telling  them  what  God  hath  done  for  their  own  souls;  "  Come  unto  me  all 
 ye  that  fear  God,  and  I  will  tell  you  what  he  hath  done  for  my  soul,"  Psa.  Ixvi.  16.  "  That 
 which  we  have  seen  and  heard  declare  we  unto  you,  that  ye  also  may  have  fellowship  with 
 us,"  1  John.  i.  3.  They  are  to  "  comfort  others  with  the  same  comfort  wherewith  they 
 themselves  are  comforted  of  God,"  2  Cor.  i.  3.  4. 
 
 Query,  what  is  meant  by  their  bringing  out  of  their  treasure  things  both  old  and  new  ? 
 
 1.  Answer.  By  old  things  may  be  meant  all  such  truths  that  were  from  what  is 
 the  beginning  ;  viz.,  all  truths  that  are  purely  moral  in  their  own  natui-e,  or  "ringing' 
 principles  of  natural  reUgion  ;  such  as  love  to  God  and  to  our  neighbour  ;  or  out  or  our 
 God  to  be  worshipped,  and  none  else,  with  divine  worship  or  spiritual  adoration,     thingf  new 
 
 As  also  that  God  alone  is  man's  only  .and  chiefest  happiness,  and  that  salva-     and  old. 
 tion  alone  is  by  the  seed  of  the  woman  ;  these  were  old  things,  or  truths  taught  fi-om  the 
 beginning,  held  forth  by  promise  and  prophecies  in  the  Old  Testament. 
 
 Not  to  kill,  not  to  steal,  not  to  commit  adultery,  not  to  covet  our  neighbour's  wife,  servants, 
 goods,  &c.,  also  prayer,  praising,  and  singing  of  God's  praises,  are  old  truths. 
 
 Moreover,  fasting-days,  and  days  of  thanksgiving  ;  all  these  things,  and  some  others,  they 
 bring  out  of  their  treasure. 
 
 2dly,  They  bring  out  also  things  that  are  new.  meamby 
 
 1.  As  the  actual  incarnation,  birth,  life,  death,  resurrection,  ascension,  and  things  new. 
 intercession,  of  our  Lord  Jesus  Christ :  as  likewise  the  ratification,  establish- 
 ment, or  confirmation  of  the  new  covenant,  and  a  new  order,  constitution,  and  government 
 of  God's  church  being  new  things,  the  Jewish  church,  state,  rites,  ceremonies,  priests,  and 
 priesthood,  being  changed  and  gone,  with  many  other  of  old  things  which  were  under  the 
 law,  all  things  being  now  become  new,  2  Cor.  v.  17,  18. 
 
 Also  new  ordinances,  as  baptism,  and  the  Lord's  Supper ;  and  new  church  membership.; 
 none  being  to  be  admitted  into  the  gospel  church,  but  believers  only  :  the  gospel  temple 
 being  only  built  up  with  living  or  lively  stones,  1  Pet.  ii.  5,  0.  What  u 
 
 2.  By  old  truths  may  be  meant  such  truths  which  a  minister  brought    J??""'  ^y 
 forth  formerly ;  yet  he  may  put  them  in  remembrance  of  them  again.    And     and  uid,  may 
 thus  our  blessed  Saviour  did  himself,  who,  when  he  first  entered  upon  his  mi-     Truths^ibr- 
 nistry,  (Luke  iii.)  preached  repentance,  and  the  doctrine  of  faith  :  and  he     meriy  deii- 
 afterwards  brought  forth  the  same  doctrine,  Luke  xiii.  3.  5,  Mark  xvi.  16.     sirnis'tera 
 This  ffives  ministers  authority  to  brine;  out,  or  preach  the  same  truths,  the     J?"''  preach 
 
 ,         ■  ,  ■,•,,  ,,/.  ,  ^"^  same 
 
 same  doctrme,  nay,  the  same  sermon  agam  which  they  preached  formerly.  sermon 
 
 3.  By  things  new  and  old,  may  be  meant  new  and  old  experiences  which     "sa'Q- 
 they  have  had  of  God  ;  they,  for  the  comfort  of  the  believers,  tell  them  what     3  .^j 
 God  did  for  them  in  former  times,  when  under  troubles  and  temptations  ;     hoth  new 
 when  they  were  under  darkness  and  beclouilings ;  and  were  persecuted,  re-     beoMan^"' 
 preached,  and  ihstressed  ;  "  I  have  been  young,  saith  David,  but  now  am  old,     °^"  experi- 
 yet  I  never  saw  the  righteous  forsaken,"  &c.  2  Tim.iv.  16. 17.     Paul  also     ™''"' 
 takes  notice  of  old  things,  or  of  former  experiences  he  had  of  God's   presence  with  him  ; 
 "  At  my  first  answer  no  man  stood  with  me,  but  all  men  forsook  me  :  I  pray  God  that  it  may 
 not  be  laid  to  their  charge  ;  notwithstanding  the  Lord  stood  with  me,  and  strengthened  me, 
 that  by  me  the  preaching  might  be  fully  known,  and  that  all  the  Gentiles  might  hear,  and 
 I  was  delivered  out  of  the  mouth  of  the  lion  ;"  hence  David  saith,  "  that  he  would  remember 
 the  years  of  the  right  hand  of  the  Jlost  High." 
 
 Then  also  they  bring  out  things  new,  i.  e.,  they  declare  what  of  late,  or  at  this  present 
 time,  God  had  done  and  doth  do  for  them  ;  they  bring  out  old  promises,  and  new  promises, 
 old  wine  of  consolation,  and  new  wine  to  refresh  the  souls  of  God's  people.  Brethren,  I 
 have  told  you  what  choice  experiences  I  had  of  the  love  of  Jesus  Christ  unto  my  own  soul, 
 when  first  in  my  youthful  days  he  manifested  himself  unto  me  ;  I  was  so  raised  and  con- 
 solated  with  sweet  tastes  of  God's  love  to  me,  that  by  the  strength  of  those  cordials  I  have 
 been  supported  unto  this  very  day ;  and  doth  not  the  apostle  bring  out  of  his  treasure  old 
 things,  when  he  tells  the  saints  that  "  Fourteen  years  ago  he  knew  a  man  in  Christ,"  2  Cor. 
 xii.  2.  "Wonderfully  refreshed  and  transported  with  what  he  saw,  and  heard  ;  yet  what 
 store  of  new  things  after  that  did  he  bring  forth. 
 
 APPLICATION. 
 
 1.  We  infer  from  hence,  that  the  Lord  Christ  hath  a  family  or  a  household  to  take 
 care  of  iu  this  world ;  tioie,  all  the  earth  is  the  Lord's,  and  all  creatures  are  fed  and  sus- 
 
270  Tirr.  parable  of  the  scribe.  [book  i. 
 
 tained  by  him  ;  tliere  is  a  common  providence  over  all ;  he  is  the  Saviour  of  all  men  :  but 
 he  hath  a  special  love  to,  and  care  of  his  church  ;  others  are  not  fed  as  his  own  people  ; 
 he  hath  not  purchased  spiritual  food  for  all  men  on  earth  ;  no,  no,  he  laid  down  his  life  for 
 his  sheep,  for  his  elect,  for  his  church,  and  procured  all  good  things  for  them. "  If  he  that 
 spared  not  his  own  Son,  but  delivered  him  for  us  all,  how  shall  he  not  with  him  also  freely 
 give  us  all  things  ?"  Rom.  viii.  32. 
 
 2.  We  also  infer,  that  Jesus  Christ  keeps  a  good  house  ;  he  doth  not  spare  of  his 
 divine  treasure ;  as  he  is  very  rich,  so  he  feeds  his  people  richly,  plentifully,  and  nobly : 
 he  allows  them  to  eat  the  fat  and  drink  the  sweet  of  his  house  ;  "  Eat,  0  friends,  drink, 
 drink  abundantly,  0  beloved,"  Cant.  v.  1.  Christ  doth  not  only  feed,  but  feasts  his 
 friends  ;  "  Eat  you  that  which  is  good,  and  let  your  soul  delight  itself  in  fatness,"  Isa. 
 Iv.  2. 
 
 3.  I  also  infer  from  hence,  that  it  is  no  small  favour  and  blessing  to  dwell  among  the 
 saints  in  God's  house,  or  to  be  one  of  his  family  ;  "  I  will  abundantly  bless  the  provision 
 of  my  house,  and  satisfy  my  poor  with  bread.  I  will  also  clothe  her  priests  with  salva- 
 tion, and  her  saints  shall  shout  for  joy,"  Psal.  cxxxii.  15,  16.  This  made  the  prodigal  to 
 think  of  his  Father's  house,  and  to  desire  to  return  home.  God  "  will  give  grace  and  glory, 
 and  no  good  thing  will  he  withhold  from  them  that  walk  uprightly."  If  believers  did  truly 
 and  rightly  consider  of  their  high  and  choice  privilege,  in  that  they  have  a  place  in  Christ's 
 house,  it  would  not  a  little  affect  and  raise  their  hearts  ;  "  Those  that  are  planted  in  the 
 house  of  the  Lord  shall  flourish  in  the  courts  of  our  God  :  they  shall  still  bring  forth  fruit 
 in  old  age  ;  they  shall  be  fat  and  flourishing  ;  to  show  that  the  Lord  is  upright ;  he  is  my 
 rock,  and  there  is  no  unrighteousness  in  him,"  Psal.  xcii.  13,  14,  15. 
 
 4.  It  also  informs  us  of  the  great  love  of  God  to  his  people,  in  choosing  such  stewards 
 of  his  household  that  are  faithful  men,  men  of  integrity,  who  will  not  suffer  any  in  the 
 family  to  want  so  far  forth  as  they  have  ability  to  help  them ;  tliey  having  freely  received 
 they  freely  give.  They  will  not  make  a  prey  of  the  flock,  not  eat  the  fat,  and  clothe 
 themselves  with  the  wool,  (like  some  of  the  shepherds  of  old)  but  will  feed  the  flock  ;  they 
 will  strengthen  the  weak  hands,  and  confirm  the  feeble  knees,  and  heal  those  that  are  sick, 
 and  succour  such  who  are  tempted,  like  their  great  Lord  and  Master. 
 
 5.  It  may,  moreover,  inform  us  of  our  duties  who  are  of  Christ's  household,  or  members 
 of  tins  or  tliat  particular  clmrch,  that  we  are  to  abide  in  our  places  and  station 
 where  we  are  set,  and  expect  to  be  fed  there,  and  not  to  wander  abroad  to  seek  food  else- 
 where ;  but  to  consider  here  is  our  food  in  this  house  which  Christ  hath  provided  for  us, 
 upon  which  we  may  expect  a  blessing.  What  account  can  a  steward  give  of  such  who  make 
 a  breach  in  the  family,  and  will  not  come  where  and  when  he  is  bound  and  obliged  to 
 hand  out  to  every  one  their  portion  of  meat  in  due  season  ? 
 
 Would  it  not  be  a  dishonour  to  an  househohler  to  find  some  of  his  family  go  to  his 
 neighbour's  house  for  bread,  as  if  there  was  not  sufficient  for  them  in  his  house  ? 
 Brethren,  doth  not  this  greatly  tend  to  the  rebuke  of  sHch  ?  Pray,  sirs,  you  that 
 are  good  housekeepers,  would  you  not  be  troubled  to  see  some  of  your  children  or  servants 
 desert  your  famiUes,  not  liking  your  provision,  but  go  to  seek  their  food  at  some  other 
 house  ?     Would  you  not  look  upon  it  a  great  reproach  to  you  ? 
 
 6.  It  also  may  serve  to  inform  us  that  ministers  should  study  to  provide  variety  of 
 food  for  all  that  they  are  intrusted  to  feed  ;  they  are  not  only  to  bring  out  of  their  trea- 
 sures continually  old  things,  or  the  same  over  and  over  again,  but  to  make  some  new  dis- 
 coveries of  the  same  blessed  gospel  truths  ;  I  do  not  say  they  should  bring  forth  any  new  and 
 strange  doctrine  ;  no,  God  forbid  :  by  tilings  new  that  is  not  meant ;  there  is  nothing  new 
 (in  one  sense)  but  old  ;  even  the  same  which  we  heard  from  the  beginning  :  all  provision 
 is  to  be  fetched  out  of  the  word  of  God  ;  that  only  is  Christ's  great  store-house. 
 
 2.  It  may  reprove  such  who  dwell  in  Christ's  family,  and  are  daily  fed  with  good  and 
 wholesome  food  ;  who  are  not  content  with  it,  but  murmur  and  complaui  against  the  stewanl 
 of  Christ's  household,  like  as  the  Israelites  did  against  Moses,  saying,  the  manna  was  light 
 bread ;  and  yet  others  find  much  sweetness,  strength,  and  comfort  in  it. 
 
 This  argues,  that  such  who  thus  murmur  are  diseased  and  distempered  persons ;  the 
 full  stomach  loathes  the  honey-comb.  They  are  more  anxious  to  feed  their  heads  than 
 tlieir  hearts ;  many  in  this  age  are  gi'own  wanton,  and  know  not  what  they  would  have, 
 make  waste  and  despise  most  precious  provision. 
 
 3.  Ministers  may  learn  from  hence  to  see  to  the  nature  of  that  spiritual  food  wiili 
 which  they  feed  Christ's  family :  as  to  the  matter  of  the  provision,  it  must  be  Christ ;  he 
 is  only  the  biead  of  life  ;  it  is  Christ  he  must  preach  ;  Christ  must  be  the  subject  of  all 
 
SERM.   XLIV.]  THE   PARABLK    OF    Tllli    bCKICE.  271 
 
 his  preaching,  "we  preach  Christ,  and  him  crucified."  Christ  is  a  believer's  all,  and  should 
 be  the  all  of  gospel-administration;  all  is  provided  and  purchased  by  Christ;  all  is  enjoyed 
 in  Christ ;  nothing  will  do  us  any  good  without  Christ ;  the  word  and  ordinances  are  but 
 dry  bread  if  we  do  not  meet  with  Christ  in  tliem  ;  all  is  to  set  forth  the  honour  and  glory 
 of  Christ. 
 
 4.  Ministers  should  see  that  what  they  bring  forth  be  hot :  cold  meat  is  not  so  refresh- 
 ing and  sweet  as  that  which  is  hot ;  a  minister  must  preach  with  life,  and  holy  fervency  of 
 spirit ;  cold  and  lifeless  preaching,  makes  cold  hearing  ;  the  Lord  Christ  "  preached  as  one 
 having  authority,  and  not  as  the  Scribes." 
 
 5.  Ministers  may  also  from  hence  know  that  it  is  their  indispensible  duty  to  give  out 
 food  to  God's  people  always,  even  day  by  day  ;  for  like  as  a  household  must  daily  have 
 provision  prepared  and  set  before  them,  so  must  the  Lord's  people  have  spmtual  food 
 continually.  It  is  not  enough  to  provide  one  meal  iu  a  week  for  a  family,  certainly  that 
 is  the  way  to  starve  them,  and  doth  not  the  soul  neeil  to  be  as  often  fed  ?  Or  doth  it  stand 
 consistent  with  the  good,  profit,  and  edification  of  the  household  of  faith,  if  this  be  not  done  ? 
 "  Therefore  watch,  and  remember  that  by  the  space  of  three  years  I  ceased  not  to  warn 
 every  one  night  and  day  with  tears,"  Acts.  xx.  31.  Why  doth  he  bid  the  elders  of  this 
 church  remember  what  his  practice  had  been,  but  that  they  should  follow  his  example  in 
 frequent  preaching  ?  Though  trouble  arises,  or  persecution,  because  of  the  wonl,  yet 
 ministers  must  not  cease  preaching  ;  if  they  cannot  preach  publicly,  they  must  preach  in 
 ]irivate  families,  and  so  from  house  to  house.  "  He  that  withholdeth  corn  the  people  will 
 curse  him  ;  but  blessing  shall  be  upon  the  head  of  him  that  selleth  it,"  Prov.  xi.  2<i.  Cer- 
 taiidy  it  is  as  gi-eat  a  sin  to  withhold  the  food  of  the  word  in  a  time  of  scarcity,  as  it  is  to 
 withhold  external  food  in  a  time  of  famine. 
 
 Gthly,  and  lastly,  this  may  serve  to  provoke  or  stir  up  all  such  churches,  who  have  faith- 
 ful and  able  pastors  and  teachers,  to  bless  and  praise  God  they  are  fed,  when  perhaps 
 others  are  almost  starved,  or  pine  away  for  want  of  such  soul-strengthening,  refresliitlg, 
 and  feeding  doctrine,  which  is  necessary  for  t!iem ;  and  this  thaulvfuluess  of  theirs  should 
 also  be  showed  by  their  gi-eat  love  to,  and  care  of  their  painful  pastors,  in  providing  cheer- 
 fully a  comfortable  maintenance  for  them  and  their  families ;  what  a  shame  would  it  be 
 that  such  ministers  should  spend  their  whole  time  and  strength  in  providing  food  for 
 Christ's  household,  that  they  sliould  be  exposed  to  want  the  necessary  things  of  this  life 
 for  themselves  and  families,  when  the  church  is  in  a  capacity,  or  able  to  do  it  ?  "  Who 
 feedeth  a  flock,  and  eateth  not  the  milk  of  tlie  flock,"  1  Cor.  ix.  7. 
 
 Do  you  not  know  that  "  they  that  wait  at  the  altur  ai'e  partakers  with  the  altar," 
 ver.  13. 
 
 Even  so  hath  the  Lord  ordained,  that  they  which  preach  the  gospel  should  live  of  the 
 gospel.  God  may  justly  blast  and  not  bless  churches,  who  will  content  themselves 
 with  mean  and  inexperienced  teachers,  rallier  than  be  at  the  charge  of  maintaining  of  an 
 able  and  profitable  ministry,  when  they  are  able  to  do  it ;  seeing  God  has  ordained  that 
 niiuisters  should  live  of  the  gospel,  and  not  by  the  labour  of  their  hands,  by  going  to  plow 
 and  cart,  or  by  buying  and  selling,  or  following  of  this  or  that  trade.  So  much  as  to  this 
 parable. 
 
PARABLE 
 
 OP  THE 
 
 EICH  MAN  WHOSE  GEOUND  BEOUGHT  FOETH 
 PLENTIFULLY. 
 
 SERMON    XLV. 
 
 And  he  spake  a  parable  unto  them,  saying,  the  ground  of  a  certain  rich  man  brought  forth 
 •plentifully,  and  he  tliought  within  himself,  saying,  what  shall  I  do,  because  1  have  no  room 
 where  to  bestow  my  fruits  ?  and  he  said,  this  will  I  do,  I  will  pull  down  my  barns  and  build 
 greater,  and  there  will  I  bestow  all  my  goods. — Luke  xii.  16 — 18. 
 
 The  year  of      LooK  but  a  little  back,  and  vou  may  see  the  reason  why  our  Saviour  spake 
 
 Christ's  life,       4,  •  , ,  ,  ^1  ■     \^  r 
 
 32.  tuis  parable,  and  so  see  the  occasion  thereof. 
 
 The  year  of  "  And  One  of  the  company  said  unto  him,  Master,  speak  to  my  brother,  that 
 
 nistrv's"'"  ^^  divide  the  inheritance  with  me,"  ver.  13. 
 
 The  occasion         "  ^^^^ ''®  ^^^'^  ^^^°  '^™'  ^^^-i^;  ^^'^  made  me  a  judge  or  a  divider  over  you  ?" 
 
 of  this  para-       ver.  14. 
 
 "  And  he  said  unto  them,  take  heed,  and  beware  of  covetousness  ;  for  a  man's 
 life  consisteth  not  in  the  abundance  of  the  things  which  he  possesseth,"  ver.  15. 
 
 "  And  he  spake  a  parable,"  &c.  I  might  (by  the  way)  note  from  hence,  that  ministers  should 
 not  undertake  the  work  of  arbitrators,  to  terminate  matters  of  civil  right  and  justice  :  for 
 our  Lord  refused  to  do  it,  and  so  ought  we,  it  may  but  expose  a  mmister  to  reproach, 
 though  he  act  never  so  justly  :  but  to  proceed  : 
 
 The  design  1.    Our  Lord  spake  this  parable,  that  all  persons  might  take  heed  to  avoid 
 
 an    scope  o      covetousness,  and  be  admonished  of  the  danger  thereof. 
 
 2.  To  discover  how  uncertain  the  riches  of  the  world  are,  and  that  they  tend  to  entice 
 to  sinful  mirth  and  luxury.     "  Eat,  drink,  and  be  merry." 
 
 a.  To  make  known  the  folly  that  attends  such  whose  hearts  are  set  upon  worldly 
 riches. 
 
 4.  To  let  all  men  know,  that  a  man's  life  consisteth  not  in  the  abundance  of  what  he 
 possesseth,  i.  e.,  the  comfort  and  happiness  of  a  man's  life. 
 
 1.  But  to  proceed,  1  shall  speak  to  the  several  parts  hereof  by  way  of  paraphrase. 
 
 2.  Observe  one  or  two  propositions,  &c. 
 "  The  ground  of  a  certain  rich  man." 
 
 Eich  men  have  ground,  they  possess  much  land  ;  poor  men  have  none,  they  travel  to 
 and  fro,  but  tread  upon  other  men's  ground  ;  yet  nevertheless,  in  a  little  time  the  poor 
 shall  have  as  much  ground  as  the  rich  :  for  though  a  rich  man  glories  of  his  vast  fields,  and 
 abundance  of  land  he  hath,  yet  when  he  dies  he  wUl  have  no  more  than  will  bury  him ; 
 and  so  much  is  not  denied  the  poor. 
 
 "  Brought  forth  plentifully,"  Psal.  Ixxiii.  7.  The  rich  thrive  in  the  world  ;  their  riches 
 increase,  "  their  eyes  stand  out  with  fatness  ;  they  have  more  than  heart  could  wish." 
 This,  for  a  short  time,  laid  the  Psalmist  under  a  temptation,  "  Behold  these  are  the  un- 
 godly, w"ho  prosper  in  the  world ;  they  increase  in  riches,  ^'erily,  I  have  cleansed  my 
 heart  in  vain,  and  washed  my  hands  in  innocency ;  for  all  the  day  long  have  I  been 
 plagued,  and  chastened  every  morning,"  ver.  xii  13,  14. 
 
 But  he  recovered  himself  by  considering  the  end  and  design  of  God  therein. 
 
 "  When  I  went  into  the  sanctuary  of  God,  then  I  understood  their  end — how  are  they 
 brought  into  desolation  in  a  moment  ?  they  are  utterly  consumed  with  terrors ;  as  a  dream 
 when  one  awaketh,"  &c.,  ver.  17,  19,  20. 
 
 Their  seeming  happiness  is  Uke  that  when  a  man  dreams,  he  is  a  king  or  a  great  man, 
 and  this  pleaseth  him,  transports  him  ;  but  when  he  wakes,  he  finds  himself  deceived,  it 
 
SF.BM.    XLIV.]  TIIK    PARAI'.LE    OF    TUK    SCRIP.K.  27S 
 
 was  but  a  dream  ;  so  this  rich  man  did  but  dream  he  was  happy,  and  that  lie  should  pos- 
 sess what  he  had  for  many  years.  My  brethren,  God  gives  some  wicked  men  a  great  por- 
 tion in  this  world  ;  but  it  is  all  they  are  like  to  have  ;  they  have  their  good  things,  their 
 portion,  their  consolation  in  this  life,  "  he  thought  within  himself,"  Psal  xvii.  14.     Note, 
 
 Worldly  men,  earthly  men,  are  filled  with  thoughts,  but  not  of  God,  no,  "  God  is  not 
 in  all  his  thoughts,"  Psal.  x.  4,  (nay,  as  some  read  it)  all  his  thoughts  are,  there  is  no  God, 
 or,  no  such  God  as  concerns  himself  with  the  aftairs  of  this  world  :  he  is  (saith  one)  a  deist, 
 he  owns  a  God  in  words,  but  denies  his  providence. 
 
 "He  thought  within  himself."  A  wise  man  (as  one  notes)  would  have  consulted  God.  Men 
 should  ponder  well  their  thoughts  before  they  resolve  what  to  do,  "  in  all  thy  ways  ac- 
 knowledge him,  and  he  shall  direct  thy  paths,"  Prov.  iii.  6  ;  this  man  by  that  means  might 
 have  foreseen  it  was  better  for  him  to  have  had  thoughts  of  death  ;  for  it  appears  he  had 
 not  twenty-four  hours  to  live. 
 
 "  What  shall  I  do  ?"  It  is  not  what  shall  I  do  to  be  saved  ?  No,  but  what  shall  I  do  with 
 my  goods  ?  The  difference  betwixt  a  beggar  and  a  rich  man  is  but  this  ;  both  jhiipoom-id 
 are  saying,  what  shall  I  do  ?  The  beggar  saith,  What  shall  I  do  to  get  bread,  rich  cry  wii  it 
 to  get  a  little  money  ?  The  other  saith,  what  shall  I  do  now  I  have  it  ?  Where  *'"'  "* '  '' 
 shall^  1  lay  it  ?  And  how  shall  I  keep  it  ?  Both  are  in  perplexity,  riches  and  Annotatnr. 
 poverty  have  sad  snares  attending  them. 
 
 "  Because  I  have  no  room."     Yea,  (saith  one)  enough  and  to  spar?  :  there-     Live.sey's 
 fore  montiture,  as  Suella  tells  him,  he  lies,  the  poor  man's  belly,  is  the  rich     the  greatest 
 man's  barn :  had  he  thought  of  that,  he  might  have  found  barns  enough  with-     Em!in.  see 
 out  building  any  more  barns.  '"  '<"=■ 
 
 "  This  will  I  do."  Wicked  men  soon  come  to  a  resolution  what  to  do  to  secure  their  goods  ; 
 but  he  shows  him  a  graceless  wretch  ;  he  does  not  say  this  will  I  do,  if  God  permit,  or  if  God 
 will ;  no,  I  will  do  it,  though  he  knew  not  whether  he  should  live  till  harvest  came  or  not. 
 
 "  I  will  pull  down  my  barns."  It  is  wisdom  (saith  one)  to  think  how  to  build  ;  this  fool 
 talks  of  puUing  down  his  barns,  when  God  was  about  to  pull  down  the  barn  in  which  his 
 soul  was  housed.  When  wicked  men  should  think  how  to  build  their  souls  upon  Christ, 
 or  get  a  place  of  security  for  their  souls,  they  are  thinking  of  building  greater  barns  for 
 their  fruits,  and  warehouses  for  their  merchandizes. 
 
 "  There  will  I  bestow  all  my  fruits  and  my  goods.  What,  spare  none  for  the  poor?" 
 must  all  be  laid  up,  and  none  laid  out  ?  the  greatest  increase  is  by  laying  out,  than  by 
 laying  up,  "  he  that  gives  to  the  poor,  lends  to  the  Lord,"  Prov.  xix.  17.  But  not  one 
 thought  of  giving  any  thing  to  the  poor  was  in  this  man's  heart,  nor  one  word  of  any  such 
 matter  in  his  mouth ;  he  designs  to  keep  all  for  himself. 
 
 "  Aly  goods."  Eich  men  of  the  world  account  their  gold,  silver,  and  lands,     ^''=^f'  "^ 
 wares  and  fruits,  their  goods  ;  that  which  they  have  to  their  hurt  and  ruin  of    man's  chief-  ■ 
 their  souls,  they  esteem  their  good,  nay  their  chief  good  ;   indeed  they  know     *^'  '^°°^' 
 nothing  better  than  what  they  possess  of  the  things  of  this  world  ;  therefore  they  call  those 
 things  their  goods  ;  and  no  marvel,  because  they  are  their  God. 
 
 Yet  earthly  things  God  calls  good  things  :  they  are  good  things  under  a  threefold  con- 
 sideration. Earthly 
 
 1.  In  reference  to  the  judgment  of  worldly  men,  they  so  account  them  ;     {Jji'™  fn "** 
 
 nay,  the  best  good.  three  re- 
 
 2.  The  things  of  this  world  are  good  things,  as  they  are  the  creatures  of    "i"^'^"' 
 God,  and  come  from  him. 
 
 3.  In  respect  of  the  use  of  them  ;  they  suit  with  men's  outward  necessities  ;  and  being 
 rightly  used,  they  are  good  things,  and  a  great  blessing  to  them  that  have'them. 
 
 It  is  only  the  abuse  of  them  which  makes  them  evil  and  hurtful  things  ;  as  when  men 
 place  their  chiefest  happiness  in  them,  or  set  their  hearts  inordinately  upon  them,  and  their 
 whole  time  is  spent  about  getting,  care  in  keeping,  and  fear  of  losing  them  ;  some  use  not 
 their  good  things ;  though  they  have  them,  they  have  no  heart  to  use  then.  ;  and  these  may 
 be  as  great  fools  as  they  who  over-use  or  abuse  them ;  yet  there  is  more  evil  attends  the 
 having  these  good  things,  than  there  is  good  in  them,  though  the  temptations  Earthly 
 of  the  devil  and  corruptions  of  men's  hearts  :  though  they  are  good  things  in  no"t1Je'best 
 themselves  ;  yet  there  are  better  things,  they  are  not  the  best  good  things.         k<h«i  thingj 
 
 And  they  that  esteem  them  to  be  the  best  good,  make  them  their  God,  and  cast  con- 
 tempt upon  God,  valuing  the  creature  above  the  Creator. 
 
 "  And  I  will  say  to  my  soul,  soul,  thou  hast  goods  laid  up,"  iSrc. 
 
 A  lie  !  and  a  loud  one  too ;  his  soul  had  nothing  laid  up  but  liorror,  wrath,  an'i  vengeance. 
 
274  THE   PARABLE    OF    THE    RICH    MAN,    ETC.  [bOOK   I- 
 
 What  he  had  in  liis  barns  was  not  good  for  his  soul.  But  we  may  see  what  opinion 
 wicked  men  have  of  theii-  souls.  They  think  that  which  suits  the  body,  feeds,  clothes,  and 
 delights,  that  will  feed,  clothe,  and  delight  the  soul ;  as  if  they  had  nothing  but  a  sensual 
 soult  a  brutish  soul.  The  precious,  immortal,  and  rational  soul  is  forgot :  Bomivi  corporis 
 animus  honmn  Dens,  saith  one.  Sirs,  tliougli  outward  good  things  satisfy  the  outward  man, 
 yet  none  but  God  himself  can  satisfy  the  soul  or  inward  man ;  but  the  souls  of  the  wicked 
 are  forgot  and  starved,  whilst  their  bodies  are  fed  and  ft  asted. 
 
 "  Laid  up."  No,  his  soul  had  another  portion  laid  up,  even  a  great  heap  of  wrath  against 
 the  day  of  wrath.  "  Ye  have  heaped  treasure  togeiher  for  the  last  day,"  James  v.  3.  So 
 that  he  lied  again,  his  sjuI  had  not  good,  but  evil  laid  up  ;  and  that  not  for  many  years 
 only,  but  for  an  endless  eternity.  Whilst  wicked  men  heap  up  riches,  or  the  good  things  of 
 the  vvorld  for  the  bodies,  they  heap  up  wrath  and  evd  thmgs  for  their  souls.  But  see  how 
 cruel  these  men  are  to  their  souls ;  for,  if  their  souls  cannot  live  upon  that  on  which  their 
 bodies  live,  they  shall  starve  and  perish  for  ever.  But  should  they  feed  their  cows  and 
 sheep  with  carrion,  as  they  feed  their  dogs,  all  would  say,  they  were  either  fools  or  mad. 
 Alas !  cows  may  be  fed  with  carrion,  and  live  on  that,  grow  fat  with  that, 
 fwe'of  ''the  as  soon  as  the  precious  souls  can  be  fed  with  earthly  good  things, 
 prodigal  "  Goods  laid  up  for  many  years." 
 
 "P™'  ■  0  the  blmdness  (saith  Austin)  of  this  wretch  !      Una  nox  nonet  supererat. 
 
 He  had  not  one  night  to  live,  and  yet  projects  as  if  he  should  never  die.  Wicked  men 
 reckon  of  living  long  here ;  they  count  of  a  long  time  on  earth,  but  forget  the  length  of 
 eternity.     Sirs,  a  thousand  years  is  not  a  moment  compared  with  eternity. 
 
 "  Take  thine  ease,'"  &c. 
 A  guilty.  If  he  speaks  to  his  soul  (as  it  appears  he  does)  he  speaks  hke  a  fool  as  he  was ; 
 wounded,  '  f^j.  ]iy^^.  ^^oujj  i,is  ggul  have  ease,  that  was  under  God's  wrath,  and  sentenced 
 denmedBou'i;  to  hell  flames?  Cau  a  graceless  soul,  a  Christless  soul,  a  guilty  and  con- 
 trire"ease''and  demned  soul,  a  naked,  and  a  wounded,  and  a  starved  soul,  have  any  ease  ?  He 
 comfort.  flattered,  and  wofully  deceived  his  poor  soul. 
 
 "  Eat,  drink,  and  be  merry."  What !  merry,  and  just  falling  into  hell !  This  man  is  set 
 up  as  a  monument  of  folly,  being  branded  by  the  blessed  Jesus  for  a  fool,  and  in  this  it 
 appeared.  Who  can  eat,  drink,  and  be  merry,  but  he  whose  sins  are  pardoned,  or  who  hath 
 an  interest  in  God,  a  discharge  from  hell,  and  a  title  to  heaven  ?  Can  a  man  that  is  going 
 to  die,  or  to  be  executed,  and  so  to  pass  into  endless  torments,  eat,  drink,  and  be  merry? 
 The  prodigal,  when  he  was  returned  home  to  his  father,  when  he  was  clothed  with  the 
 best  robe,  and  had  a  ring  put  on  his  hand,  and  shoes  on  his  feet,  was  bid  to  eat,  drink,  and 
 be  merry  ;  and  he  had  cause  so  to  do.  But  this  wretch  had  more  reason  to  say  to  his  soul 
 mourn,  weep,  and  howl,  for  thou  art  undone  for  ever,  and  this  night  thy  soul  will  be  in  hell. 
 "  But  God  said  unto  him."  Note,  That  an  ungodly  person  says  one  thmg,  and  God  says 
 another :  he  says  he  is  happy,  but  God  says  he  is  miserable ;  he  says  he  is  blessed,  but  God 
 says  he  is  cursed  ;  lie  says  he  shall  have  peace,  but  God  says  his  wrath  shall  smoke  against 
 him  ;  he  says  he  shall  live  many  years,  but  God  says  he  shall  not  live  above  one  day  longer; 
 he  says  and  thinks  he  is  wise,  "  But  God  said  unto  him,  thou  fool."  Better  all 
 Wicked  men  ^j^g  j^gj,  jjj  jjjg  ^yorld  call  US  fools,  reproach  and  contemn  us,  than  to  have  God 
 God'l""''  ac°-  say,  thou  fool ;  that  man  is  a  fool  indeed  that  God  so  esteems  and  caUs. 
 count.  ,.  rpjjjg  j^gjjj  jj^y  gQjj  g]^j^ll  Ijg  required  of  thee."     The  man  talked  of  many 
 
 years,  but  God  says,  no,  not  one  year,  not  one  month,  not  one  week,  not  twenty-four  hours, 
 for  this  night  thou  shalt  die  ;  for  that  is  meant  by  requiring  of  his  soul.  Wicked  men  are 
 undone  by  reckoning  wrong  ;  they  do  not  keep  their  accounts  well ;  they  put  the  evil  day 
 »ren  may  far  off;  they  measure  their  days  not  by  the  king's  standai'd,  or  by  just  rules 
 think  oi  liv-  and  measures.  Perhaps  they  reckon  by  then-  present  health,  their  present 
 wifen  thef  Strength,  or  by  the  lives  of  their  progenitors.  Their  father  and  grandfather 
 have  not  jiygd^to  a  gi'eat  age,  and  so  they  measure  their  days  accordmgly,  and  conclude 
 horsViwe.  they  shalflive  long.  But  none  of  these  rules  are  allowed,  they  are  false 
 measures  of  our  days.  God  sends  us  to  the  mornmg  dew,  the  weaver's  shutUe,  to  the  sha- 
 dow, vapour,  a  swift  post,  and  to  the  flower  of  the  field,  that  to-day  is,  and  to-morrow  is 
 burned  in  the  oven. 
 
 "  Thy  soul  shall  be  required  of  thee."  ,     ,       ,    „ 
 
 Ungodly  men  must  give  an  account  of  their  souls,  and  when  death  comes, 
 At  ^  death  ^■^  j^^^j  gj^e  that  account.  Note  also.  The  soul  of  man  is  not  so  his  own, 
 "rr?equ?r"l  but  he  must  give  an  account  to  God  of  it.  Moreover,  some  men  are  unex- 
 of  the""-  pectedly  called  to  God's  bar  to  give  this  account,  or  to  give  a  sudden  account. 
 
SKEM.   XLV.]  THE    PARABLE    OF    THE   ItlCII    MAN,    ETC.  27^) 
 
 evc-u  before  tliey  are  prepared,  or  are  ready  to  give  up  iliis  acooiint ;  tliey  are  at  God's  call, 
 at  his  summous,  and  when  he  caUs  all  must  oljcy.     Likewise  God  sometimes  calls  men  away 
 without  giving  them  notice  or  warning  of  it ;   and  when  death  comes,  all  shall  know  how 
 matters  go,  and  shall  go  with  them  in  the  other  world,  and  to  eternity. 
 "  Then  whose  shall  these  things  be  that  thou  bust  provided  ?" 
 A  rich  man  wlieu  dead,  knows  not  who  shall  possess  his  estate,  who  shall 
 
 knows 
 
 enjoy 
 
 enjoy  what  he  left  behind  him,  or  what  he  got  with  the  loss  of  his  own  soul ;     3,"^" 
 
 he  may  think  his  wife,  his  children,  or  his  heirs,  or  executors,  administrators,     estate    after 
 
 or  assigns,  shall  have  it ;  but  they  may  be  cheated  of  it,  or  may  die  soon  after 
 
 him,  and  such  may  have  it  to  whom  he  would  not  have  given  a  shilling  of  what  he  had  whilst 
 
 he  lived :   or  if  his  son  hath  it,  he  knows  not  whether  his  sou  shall  be  a  wise  man  or  a  fool. 
 
 As  earthly  riches  are  uncertain,  so  is  the  life  of  him  that  possesseth  them. 
 
 "  So  is  every  one  that  layeth  up  treasure  for  himself,  and  is  not  rich  towards  God." 
 
 So  what  is  that  ?  He  is  a  fool,  for  it  was  that  which  God  said  unto  him  ;  but  God  said 
 to  him,  thou  fool. 
 
 "  So  is  every  man  that  layeth  up  treasure,"  &c.     That  is,  every  covetous  man,     Every  cove- 
 or  earthly  worldling,  who  prefers  the  riches  of  this  world  above  spiritual  riches,     ^("oi™""  '* 
 and  is  not  rich  in  grace,  rich  in  faith,  nor  rich  in  good  works.     He  is  a  fool. 
 There  is  only  one  point  of  doctrine  I  shall  observe  from  hence. 
 
 Doct.  That  he  (let  him  be  whosoever  he  will)  that  labours  for,  or  strives  more  to  lay 
 up  riches  in  tliis  world  than  to  be  rich  towards  God,  is  a  fool. 
 
 In  speaking  briefly  to  this  truth,  I  shall  endeavour, 
 
 1.  To  show  who  they  are  (or  how  they  may  be  known,)  that  strive  more  to  lay  up 
 earthly  riches  than  to  be  rich  towards  God. 
 
 2.  Show  how  it  appears  that  they  are  fools. 
 
 1.  Such  are  fools,  or  men  of  no  true  wisdom,  that  choose  a  base,  a  low,  and     7^'^^     ^''1 
 
 ,  ,  ,       ,  ,         ,  .    p  ,     .  ,  ,  ,  1       ,  •   1  .  labour    most 
 
 Ignoble  end,  above  the  chieiest,  choicest,  and  most  noble  end  winch  man  is,  for  earthly 
 able,  and  ought  to  choose  and  prefer.  Now  some  men  seek  themselves,  and  are't^erefore 
 prefer  earthly  things  above  God,  the  glory  of  God,  and  eternal  happiness  :  and  fools, 
 this  is  the  greatest  folly  any  can  be  guilty  of,  and  such  are  therefore  fools  ;  for  it  is  far 
 greater  folly  thus  to  do,  than  for  a  man  to  choose  a  brass  counter  before  a  pearl  of  incou- 
 ceivable  worth  and  value. 
 
 2.  He  that  chooses  the  greatest  evil  before  the  chiefest  and  greatest  good,  or  in  the 
 choosing  the  one  rejects  the  other,  is  a  fool,  the  greatest  fool  in  the  world  :  but  such  that 
 choose  sin,  and  reject  God,  do  thus. 
 
 How  often  in  the  scriptures,  upon  this  very  consideration,  are  wicked  men  called  fools, 
 particularly  by  wise  Solomon :  folly  is  written  in  the  foreheads  of  all  wicked  mcu,  if  sin 
 be  the  greatest  folly,  then  siuners  are  the  greatest  fools.  Now  covetousness  is  one  of  the 
 greatest  sins  in  the  world  ;  and  hence  it  is  called  idolatry :  it  is  as  bad  as  to  adore  a  graven 
 image.  The  voice  of  the  heart  of  an  earthly  worldhng  is,  that  there  is  more  good,  more 
 happiness  in  possessing  and  enjoying  the  riches  of  this  world,  than  to  have  a  portion  in  God 
 and  interest  in  God,  or  to  have  the  love  and  favour  of  God.  Now  these  men  are  known 
 many  ways. 
 
 1.  They  so  pursue  the  world,  that  they  seldom  think  of  God  ;  God  is  not     P">''  *  ">"" 
 in  all  their  thoughts,  or  rather  in  none  of  their  thoughts  ;  they  desire  not  to     a  fool, 
 think  of  God,  but  the  thoughts  of  God  are  grievous  to  them. 
 
 2.  Nay,  from  the  great  abundance  which  they  possess  of  the  things  of  this  world,  and 
 love  to  them  ;  they  say  to  God,  to  depart  from  us,  "  their  bull  gendereth,  their  cow  cal- 
 veth,  and  casteth  not  her  calf — they  spend  their  days  in  wealth,  tTierefore  they  say  to  God, 
 "  depart  from  us,  we  desire  not  the  knowledge  of  thy  ways,"  Job  xxi.  14.  They  like  not 
 to  approach  near  God,  nor  that  he  by  disquieting  their  consciences  should  draw  near  to 
 them. 
 
 3.  They  show  God  is  none  of  their  choice,  in  that  they  utterly  refuse  the  means  afford- 
 ed them  in  order  to  the  finding  and  enjoying  of  him,  "  Wherefore  is  there  a  prize  in  the 
 liand  of  a  fool  to  get  wisdom,  seeing  he  hath  no  heart  to  it  ?"  Prov.  xvii.  16. 
 
 No  pains  is  too  much  with  these  men  to  get  and  increase  their  earthly  riches ;  all  oppor- 
 tunities and  advantages  that  are  in  their  hands  in  order  to  it,  are  taken  hold  of,  and  im- 
 proveil ;  but  a  little  time  cannot  be  spared  to  meet  with  God,  or  to  advance  his  glory,  or 
 the  good  of  his  people. 
 
 II.  Such  are  fools  who  prefer  the  good  of  their  budios  for  a  short  time  in  this  worM 
 above  the  good  of  tiieir  souls  and  bodies  to  eternity  ;  should  a  man  only  take  care  to  hve 
 
 T  2 
 
276  THE  PAKABLE  OF  THE  RICH  MAN,  ETC.  [bOOK  I. 
 
 well  for  one  day,  aud  take  no  care  or  regard  what  becomes  of  him,  or  how  he  lives,  all 
 the  clays  of  his  life  after  that  one  day  is  ended,  all  would  say  he  is  a  fool ;  alas !  should 
 a  man  live  an  hiuidred  years,  that  is  not  as  one  day  when  compared  to  eternity,  no,  not 
 one  hour,  not  one  moment ;  and  yet  these  men's  care  is  only  to  live  well,  and  enjoy  earthly 
 good  for  this  one  moment  or  while  here,  but  regard  not  what  becomes  of  their  souls  and 
 bodies  when  this  life  is  ended  for  evermore. 
 
 III.  Such  are  fools  who  esteem  the  world  above  the  word,  nay,  reject  and  set  light 
 by  the  word  out  of  love  to  the  world  :  "  They  have  rejected  the  word  of  the  Lord,  and 
 what  wisdom  is  in  them  ?"  Jer.  viii.  9.  True  wisdom  is  to  walk  by  a  right  rule,  to  a 
 right  end  ;  but  these  men  reject  the  true  rule  ;  gain  is  their  rule,  and  self  is  their  end. 
 
 IV.  They  that  let  their  chiefest  thoughts  run  out  after  the  world,  whose  chiefest  love 
 is  set  upon  their  riches,  or  on  earthly  things,  and  whose  greatest  care  and  pains  is  to  ob- 
 tain, and  their  chiefest  fear  is  of  losing  them,  certainly  are  fools  ;  for  it  shows  they  are 
 blind  and  ignorant  persons,  even  such  that  know  not  what  is  good,  the  chiefest  good,  but 
 weary  themselves  for  very  vanity. 
 
 V."  Such  that  prefer  the  world  above  Christ,  and  will  leave  Christ  to  embrace  this  pre- 
 sent world,  are  the  fools  our  Lord  here  speaks  of ;  such  a  fool  was  "  the  young  man  tbat 
 came  running  to  Christ,"  Matt.  xix.  22  ;  who  when  he  heard  of  parting  with  what  he  had 
 if  he  would  be  saved,  left  the  Lord  Jesus,  "  and  went  away  very  sorrowful ;  for  he  had 
 great  possesssions."  Also  Dernas  was  another  of  them,  who  cast  off  the  Lord  Jesus  Christ 
 and  embraced  this  present  evil  world. 
 
 VL  Such  that  prefer  sinful  gain  above  the  peace  of  their  own  consciences,  are  fools.  I 
 mean,  such,  who  to  increase  their  riches,  deal  unjustly,  deceive,  defraud,  and  cheat  their 
 neighbours.  0  what  is  more  precious  than  inward  peace,  or  than  a  good  conscience?  and 
 what  is  worse  than  than  a  gnawing,  a  guilty,  and  an  accusing  conscience  ?  Is  not  he  a 
 fool  that  wounds  himself  or  seeks  to  set  himself  at  war  and  variance  against  himself ; 
 and  also  thereby  fights  against  his  Maker,  and  murders  his  own  soul  ?  If  this  man  is  not 
 a  fool,  there  is  none  in  the  world. 
 
 VII.  He  is  a  fool  that  prefers  corruptible  and  uncertain  riches  before  those  riches  that 
 are  incorruptible,  inconceivable  in  their  worth,  and  are  also  eternal. 
 
 VIII.  He  that  will  let  the  commonwealth  sink,  and  do  that  which  may  ruin  and  undo 
 a  whole  kingdom,  his  children,  and  posterity,  nay,  let  the  church  of  God  sink,  and  the 
 poor  perish,  to  enrich  himself,  or  rather  than  he  will  part  with  his  substance,  is  a  fool,  and 
 the  mark  of  a  fool  is  written  in  legible  characters  upon  his  forehead.  Many  such  fools  I 
 fear  we  have  now  in  England.  Ah,  poor,  miserable  England  !  What  monsters  hast  thou 
 brought  forth  and  nourished  in  thy  borders  and  bowels  ? 
 
 Secondly,  How  doth  it  appear  that  earthly  and  covetous  persons  are  fools  ? 
 How  it  ap-         1.  By  considering  the  nature  of  those  things  they  refuse  and  slight, 
 pears  wicked         9    -g^  considering  the  nature  of  the  things  they  choose  and  set  their  hearts 
 fools.  upon. 
 
 ■R-ijat  1.  The  things  which  they  refuse  are  of  inconceivable  value,  the  very  best 
 
 Jefi'se' whidi  things  of  heaven  and  earth  ;  things  did  I  say  ?  consider  what  is  comprehend- 
 proves^they  ed  in  them,  viz.,  God  the  chief  good  to  be  their  God,  and  Jesus  Christ ;  they 
 are  fools.  refuse  him,  an  interest  in  him  ;  they  see  nothing  in  him  to  desire  him  ;  they 
 
 refuse  God  to  be  their  Father,  their  Friend,  and  their  Portion  and  Inheritance,  and  re- 
 ject the  person  of  Christ,  the  righteousness  of  Christ,  the  love  and  riches  of  Jesus  Christ. 
 Moreover,  they  refuse  to  adhere  to  the  leadings,  the  guidance  and  conduct  of  the  Holy 
 Spirit,  which  strives  to  renew  the  image  of  God  in  them,  and  to  put  the  righteousness  of 
 Christ  upon  them,  and  be  an  earnest  of  eternal  life  and  glory  to  them ;  and  now  doth  not 
 this  show  them  fools  ?  They  know  not  what  is  good,  know  not  how  to  choose,  they  dis- 
 cern not  a  precious  pearl  from  a  worthless  pebble. 
 
 2.  They  refuse  incorruptible  things,  such  riches  that  are  durable  treasuie  that  moth 
 nor  rust  can  corrupt. 
 
 3.  They  refuse  (though  they  are  ready  to  perish  with  hunger)  that  which  is  bread,  nay, 
 Bread  of  Life,  most  rare,  sweet,  delicious,  aud  soul-nourishing,  fattening  and  satisfying 
 Bread,  and  all  things  else  that  is  good  and  proper  food  for  their  souls  ;  which  except  they 
 eat  of  they  must  die  and  perish  for  ever ;  and  doth  not  this  show  they  are  fools  ? 
 
 4.  They  count  those  things  not  worth  one  serious  thought  or  regard,  which  all  that 
 were  truly  wise  esteemed  above  all  the  treasures,  riches,  and  glory  of  the  whole  world  ; 
 nay,  more  worth  than  ten  thousand  worlds. 
 
 5.  Though  they  are   blind,  they  refuse   eye-salve   that   would    certainly  cause   them  to 
 
SERM.    XLV.]  THE   PAKABLE   OF   THE   RICH    MAN,    ETC.  277 
 
 see  ;  and  though  they  are  wounded  to  death,  they  refuse  that  balm  that  would  (if  applied) 
 infallibly  cure  them ;  and  though  they  are  naked,  yet  they  refuse  a  glorious  garment  (or  a 
 rich  robe)  to  clothe  them  ;  and  though  thej'  be  condemned  and  sentenced  to  die,  (a  gre- 
 vious  death)  yet  they  refuse  a  pardon ;  and  though  poor,  yet  they  refuse  great  riches  ;  and 
 though  in  shivery,  and  bound  with  fetters  and  cruel  chains,  yet  they  refuse  liberty,  and 
 freedom  from  bondage  and  slavery  for  ever ;  ami  though  they  are  under  contempt,  and 
 disgrace,  and  are  ignoble  persons,  yet  they  refuse  to  be  raised  to  the  greatest  houoiu- ;  nay, 
 tliey  refuse  a  crown  of  glory,  and  a  kingdom  that  abideth  for  ever,  and  are  they  not  fools  ? 
 Doth  not  this  show  and  prove  they  are  fools  ? 
 
 Secondly,  Let  us  consider  what  things  they  are  which  worldly  men  choose,  and  the 
 nature  of  them,  instead  of  those  things,  or  before  those  things  which  they  refuse. 
 
 1.  They  choose  things  unlawful,  or  such  things  that  are  forbidden,  and  in  The  things 
 their  choice  incur  the  wrath  and  displeasure  of  God,  and  are  thereby  pro-  ^ooseshmv" 
 claimed  enemies  and  rebels,  and  such  that  God's  soul  abhors,  for  by  an  inordi-  they  are 
 nate  love  of  riches  they  are  idolaters  :  and  the  covetous  God  abborreth.  '"*''' 
 
 2.  They  choose  such  things  that  are  the  portion  of  reprobates.     Jly  brethren,  God 
 gives  the  riches  of  this  world  to  his  enemies,  and  to  such  who  have  their     rsa.  xxii.. 
 portion  in  this  life,  to  whom  he  denies  his  choicest  and  chiefest  blessings  and  favours. 
 
 3.  They  are  corruptible  things,  things  which  perish  in  the  using,  things  also  that  are 
 uncertain.  Riches  of  this  world  are  called  uncertain  riches;  "  Charge  them  that  are  rich 
 in  this  world,  that  they  trust  not  in  uncertain  riches,  but  in  the  living  God,"  1  Tim.  vi.  17. 
 He  that  possesseth  them  to-day,  may  lose  them  to-morrow ;  they  are  things  that  are  not : 
 "  Wilt  thou  set  thine  heart  on  that  which  is  not  ?  For  riches  certainly  take  themselves 
 wings,  and  fly  away,  as  an  eagle  towards  heaven,"  Prov.  xxiii.  5.  Would  a  man  count 
 himself  rich  should  a  great  flock  of  doves  settle  upon  his  land,  which  on  a  sudden  fly 
 away  ?  But  men  count  themselves  rich  and  happy  that  have  abundance  of  earthly  trea- 
 sure, though  it  flies  away  on  a  suddeu,  therefore  they  are  fools. 
 
 4.  They  choose  the  riches,  pleasures,  and  gi-andeur  of  this  world,  which  ruui-the  souls 
 of  all  that  trust  in  them,  or  set  their  hearts  upon  them.  The  world,  in  its  riches,  is  a 
 cruel  enemy  to  poor  mortals,  and  such  who  over-prize  them  do  but  hug  a  viper  or  serpent 
 in  their  bosoms,  and  is  not  this  one  article  of  our  faith,  that  the  world  (as  well  as  the 
 flesh  and  the  devil)  is  a  mortal  enemy  to  the  soul  ?  What,  harbour  a  thief,  a  treacher- 
 ous and  cruel  murderer,  in  our  house,  who  will  soon,  if  not  overcome,  lay  all  the  family  in 
 their  blood,  and  dead  at  his  foot !  what  folly  greater  than  this  !  Ah  !  how  many  thousands 
 are  now  in  hell,  that  the  love  of  this  world  sent  thither,  or  brought  eternal  ruin  upon. 
 
 5.  The  things  wicked  rich  men  choose  are  but  mere  vanity  or  a  shadow.  "  Vanity  of 
 vanity,  all  things  are  vanity,"  Eccl.  i.  2  ;  not  vain,  but  vanity  in  the  abstract,  the  worst 
 of  vanities,  and  therefore  no  folly  greater  than  to  esteem  the  riches  of  this  world  as  a 
 man's  best  and  cliiefest  hajijpiness  ;  they  weary  themselves  for  very  vanity  ;  should  you 
 see  a  man  pursue,  or  run  after,  and  strive  to  catch  or  take  hold  of  a  shadow,  would  you 
 not  say  he  was  a  lunatic,  or  a  natural,  or  mere  fool  ?  Such  fools  are  the  rich  men  of  this 
 world.  Moreover,  empty  things  that  cannot  satisfy,  gold  and  silver  can  satisfy  no  man  : 
 "  He  that  coveteth  silver  shall  not  be  satisfied  with  silver,  nor  he  that  loveth  abundance 
 with  increase,  this  is  also  vanity,"  Eccl.  v.  10.  This  shows  his  folly  ;  he  hath  abundance, 
 and  yet  desires  more  as  if  he  had  nothing,  and  is  never  content  and  satisfied  with  what  he 
 hath,  and  yet  counts  these  things  the  best  of  all  good  ;  which  shows  he  is  a  fool. 
 
 6.  The  love  of  riches  is  the  root  of  all  evil ;  and  such  "  that  will  be-  rich  fall  into 
 temptations  and  a  snare,  and  into  many  foolish  and  hurtful  lusts,  which  drown  men  in  de- 
 struction and  perdition,"  1  Tim.  vi.  9.  Now  if  such  are  the  nature  and  dreadful  effects 
 that  attend  riches,  what  fools  are  they  that  set  their  hearts  upon  them  ?  They  do  but 
 "  Heap  up  treasure  against  the  last  day,"  James  v.  3,  or  treasure  up  wrath  and  divine 
 vengeance.  Such  that  love  the  world,  the  love  of  the  Father  is  not  in  them  ;  nay,  they 
 are  "  Adulterers,  and  adulteresses,  the  friendship  of  the  world  is  enmity  with  God ;  whoso- 
 ever will  be  a  friend  of  the  world,  is  an  enemy  of  God,"  James  iv.  4.  Piiches  alienate 
 the  heart  from  God,  and  cause  the  sinner  to  war  against  his  Maker :  besides,  it  is  hard  for 
 any  that  are  rich  to  enter  into  the  kingdom  of  heaven ;  and  therefore  rich  men,  who  pur- 
 sue the  world,  are  fools. 
 
 u  s  E. 
 Infer.  1.  I  infer  from  hence,  that  the  world  is  full  of  folly  and  madness,  what  a  nuilti- 
 
278  CHlLDIttN    SITTING    IN    ThVc    MARKET-PLACE.  [bOOK  I. 
 
 tude  of  fools  are  everywhere.  "  When  he  that  is  a  fool  walketh  by  the  way,  his  wisdom 
 faileth  liiin :  he  saith  to  every  one  that  he  is  a  fool,"  Eccl.  x.  3.  He  that  walketli  in  a 
 covetous  way,  in  a  way  of  eager  pursuit  after  the  world,  his  wisdom  faileth  hira.  He  saith 
 to  every  one  that  observeth  him,  that  he  is  a  fool ;  his  practice  says,  though  he  thinks  he 
 is  wise. 
 
 Infer.  2.  We  may  infer  also,  that  most  gi-eat  men,  noblemen,  are  fools.  "  Folly  is  set 
 in  great  dignity,  and  the  rich  sit  in  low  places,"  Eccl.  x.  6.  Wicked  princes,  and  such 
 that  they  advance,  are  fools ;  who  pride  it  in  their  riches,  and  vain  honour :  such  tliat  are 
 truly  rich,  rich  indeed,  rich  in  their  souls,  are  in  low  places :  they  are  neglected,  and  des- 
 pised, and  counted  fools,  because  poor  in  this  world. 
 
 Infer  3.  Eighteous  men  only  are  wise  men ;  such  that  contemn  the  world,  or  are  dead 
 to  the  world,  that  see  the  vanity  of  the  world,  that  desire  not  riches,  these  men  only  are 
 wise. 
 
 Infer.  4.  That  God  counts  not  as  man  counts ;  he  looks  not  as  men  look  ;  they  judge 
 the  rich  and  great  ones  of  the  earth  (though  they  are  wicked)  to  be  wise  ;  but  God  says 
 they  are  fools.     See  the  folly  and  ignorance  of  man. 
 
 Exhort.  Secondly,  Be  exhorted  to  pursue  more  after  grace  than  after  gold,  and  to  tread 
 the  world  under  your  feet,  instead  of  laying  it  in  your  hearts  ;  and  never  esteem  rich  men 
 to  be  wise  men,  if  they  are  ungodly  or  graceless. 
 
 2.  Bless  God  that  gives  you  neither  poverty  nor  riches,  for  snares  attend  both.  Agur 
 was  a  wise  man  in  his  prayer,  and  let  us  all  learn  of  him  ;  but  0  how  few  pray  against 
 riches  !  but  it  shows  their  folly,  they  do  not  run  thus. 
 
 3.  Fear  the  danger  of  riches  ;  do  not  rejoice  if  your  riches  increase,  considering  the 
 evils  wliich  attend  them,  and  what  kind  of  men  do  commonly  possess  them. 
 
 Tliirdly,  This  may  be  matter  of  comfort  to  the  poor  of  this  world,  who  are  rich  in  faith. 
 God  hath  made  you  rich  indeed,  blessed  you  indeed  ;  others  are  seemingly  rich,  but  really 
 poor,  seemingly  wise,  but  really  loolish ;  seemingly  happy,  but  really  miserable :  but  you 
 are  seemingly  poor,  but  really  rich ;  and  seemingly  miserable,  but  are  really  liappy ;  and 
 counted  fools  by  men,  but  wise  in  God's  esteem.  This  should  therefore  satisfy  you  who 
 have  little  in  possession,  but  gi-eat  things  in  reversion  ;  for  though  you  seem  to  have  no- 
 thing, yet  you  have  all  things.  Moreover,  they  who  now  seem  to  be  rich,  and  seem  to  be 
 full,  shall  be  poor  and  have  nothing  ;  wlien  you,  as  kings  and  princes,  shall  reign  in  riches, 
 honour,  and  renown  for  evermore.  You  have  made  the  best  choice,  and  shall  be  known 
 one  day  to  be  only  wise  persons,  and  all  wicked  rich  men  to  have  been  fools,  and  without 
 true  understanding. 
 
 SIMILITUDE 
 
 or 
 
 LITTLE  CHILDEEN  SITTING  IN  THE 
 MAEKET-PLACE. 
 
 SEEMON  XLVI. 
 
 And  the  Lord  said;  whereunto  shall  I  lihentJie  menofthis  generalion'i  and  to  ivhat  are  therj 
 like  ?  They  are  like  unto  little  children  sitting  in  the  market-place,  saying,  we  have  piped, 
 and  ye  have  not  danced  ;  we  have  mnnrned,  and  ye  have  not  icept.  For  John  the  Baptist 
 came  neither  eating  bread,  nor  drinking  wine,  and  ye  say,  he  hath  a  devil.  The  Son  of 
 Man  is  come  eating  and  drinking,  and  ye  say,  behold  a  gluttonous  man,  and  a  wine-bibber, 
 a  friend  of  publicans  and  sinners. — Luke  vii.  31 — 34. 
 
 The  design  of  tliis  simile  was  to  reprove  the  froward  and  base-spirited  Scribes  and  Phari- 
 sees, &c.     Our  Lord  discovering  hereby,  that  nothing  would  touch  their  hearts,  no,  not  any 
 
SCUM.    XLVI.]  CIULDnKX    SITTING    IN    TIIK    .MAUKKT-PLACK.  279 
 
 different  means  used  ;  but  that  they  quarrelled  at  God's  messengers,  whatsoever  methods 
 they  took,  or  behaviours  appeared  in. 
 
 They  were  not  pleased  full  nor  fasting. 
 
 "  They  are  like  unto  little  children." 
 
 1.  Our  Saviour  compared  the  people  of  that  generation,  viz.,  the  Scribes  and  Pharisees, 
 and  other  people,  to  little  children,  even  to  froward  children,  who  are  neither  pleased  with  a 
 pleasant  nor  a  mournful  noise  ;  (i.  e.)  Neither  with  music  nor  mourning.  Whereby  he 
 discovers  and  detects,  (1.)  Their  ignorance,  or  weakness  in  understanding  ;  for  children 
 are  weak  that  way.     (2. J  Their  peevish  and  quarrelsome  temper. 
 
 2.  He  compares  his  own  disciples  also  to  children,  who  called  upon  the  other,  saying, 
 "  We  have  piped  to  you,  and  you  have  not  danced,  we  have  mourned,  and  ye  have  not 
 lamented." 
 
 Our  Lord  compares  his  disciples  to  little  children  elsewhere,  in  respect  of  their  innocency 
 or  harmlessness,  "  Verily  I  say  unto  you,  except  ye  be  converted,  and  become  as  little  chil- 
 dren, ye  shall  not  enter  into  the  kingdom  of  God,"  Matt,  xviii.  3.  And  among  these  chil- 
 dren our  Lord  comprehendeth  himself  also,  who  indeed  was  free  from  all  malice,  and  of  a 
 holy,  meek,  and  harmless  spirit. 
 
 By  the  children  said  here  to  call  upon  their  fellows,  I  understand  himself  and  his  dis- 
 ciples (together  with  John  Baptist)  are  meant. 
 
 "  Sitting  in  the  market-place,"  our  Saviour  (as  expositors  intimate,  and  also  our  anno- 
 tators)  refers  to  a  wonted  custom  of  children  in  those  times  among  the  Jews,  who  having 
 learned  the  art  of  music,  and  being  pleasantly  disposed,  would  sit,  and  play,  or  "  pipe  in 
 the  market-place,"  to  stir  up  other  children  (who  had  not  that  skill  in  music,  which  some 
 other  among  them  had)  to  mirth  and  dancing  ;  but  some  being  sullen  and  peevish  children, 
 would  not  regard  their  music  ;  and  then  those  pretty  children  would  fall  a  mourning,  or 
 make  great  lamentation,  to  see  if  they  could  move  them  to  weep  ;  there  was,  my  brethren, 
 among  the  Jews,  mourning  women,  viz.,  such  who  had  the  way  to  make  dis- 
 mal lamentation,  enough  almost  to  break  the  hearts  of  people ;  and  perhaps    "mmirnrng" 
 these  children  might  have  learned  of  them  to  make  great  lamentation,  but     women  a- 
 they  being  froward  and  ill-natured,  regarded  not  their  music  any  more  than     ^"vs. '  ' 
 their  mourning  and  doleful  lamentation ;  and  to  those  peevish,  froward  chil- 
 dren our  Lord  compared  the  Scribes  and  Pharisees,  and  other  people  of  that  generation, 
 who  neither  minded  that  sweet  music  he  and  his  disciples  made  in  their  ears,  (when  they 
 preached  to  them  the  sweet  doctrine  of  peace  and  reconciliation,  enough  to  charm  their  ears 
 and  their  hearts — with  God,)  nor  when  they  thundered  out  against  them  for  their  sin  and 
 unbelief,  wrath,  and  divine  vengeance,  which  might  be  sufficient  to  move  them  to  weeping, 
 and  hitter  lamentation. 
 
 "  We  have  piped  unto  you,  and  ye  have  not  danced." 
 
 By  piping,  our  Saviour,  as  I  conceive,  alludes  to  the  sweet  and  pleasant  way  and  method 
 of  his  own  and  his  disciples'  preaching,  together  with  the  soul-raising  doctrine  they  some- 
 times did  preach  to  them,  it  being  full  of  alluring  expressions,  and  gi-acious  promises, 
 making  use  of  such  a  way  that  might  win,  affect,  and  work  upon  their  hearts,  as  music 
 affects  the  ears  of  some  people. 
 
 From  hence  note, 
 
 Doct.  1.  That  the  preaching  the  gospel  of  peace  and  reconciliation  to  sinners,  may  fitly 
 be  compared  to  sweet  and  soul-ravishing  music. 
 
 This  I  shall  but  very  briefly  open. 
 
 First,  Music  is  taking  to  the  ear,  and  it  is  that  which  many  people  are  ffreatlv     The  doctrine 
 
 /r    1    1        -ii  .IT  I       •  /   ,      ^.   >  ,      *  "^       oftheKOspel 
 
 anecteci  with,  nay,  poor  animals ;  1  mean  the  beasts  of  the  field  are  seen    in  sweet  nm- 
 
 to  be  affected  with  it.     Shepherds  in  old  times,  in  some  countries  used  music,     '"^ '"  ^'^^■ 
 
 and  would  play  to  their  flocks,  and  perhaps  by  some  shepherds  it  may  be  used 
 
 among  us  m  this  nation.     So  the  sweet  doctrine  of  the  gospel  of  God's  free 
 
 grace  draws  the  attention,  and  wonderfully  afl'ects  the  hearts  of  all  believers     The  doctrine 
 
 who  are  Christ's  sheep.  wo'nderfuiT'^ 
 
 That  the  voice  of  Clirist  and  his  ministers  may  be  compared  to  music,  ap-     mrects  the 
 pears  by  what  is  said  by  God  himself  concerning  the  preaching  of  the  prophet.     ueHcvcrs^ 
 
 "  And  lo,  thou  art  unto  them  as  a  very  lovely  song,  of  one  that  hath  a 
 pleasant  voice,  and  can  play  well  on  an  instrument :  they  hear  thy  word,"  &c.,  Ezek.  xxxiii. 
 32.     But  the  Jews  and  Pharisees,  yet  our  Lord's  preachings,  and  his  disciples  also,  was 
 much  more  like  a  lovely  song,  and  they  had  a  more  pleasant  voice  than  that   of  the  pro- 
 phets, or  made  sweeter  music  ;  yet  they  regarded  it  not,  or  were  not  affected  therewith. 
 
280  CIULDltKN    SITTING    IN    THE    MAKKET-PLACE.  BOOK  I 
 
 or  charmed  thereby,  tliongh  is  it  said  of  our  Saviour,  that  "  never  man  spake  like  this 
 man,"  John  vii.  46.  But  yet  they  would  not  dance  after  his  music,  that  is,  they  would 
 not  attend  upon  his  word,  nor  were  affected  with  his  soul-ravishing  doctrine. 
 
 Secondly,  music  hath  its  distinct  notes,  and  that  makes  it  melodious,  so  ministers  should 
 preach  distinctly,  not  confusedly,  for  that  makes  no  music.  "  If  the  trumpet  gives  an  un- 
 certain sound,  who  shall  prepare  to  the  battle  ?"  1  Cor.  xiv.  8.  It  is  intelligible  and  dis- 
 tinct preaching  that  makes  the  music,  together  with  the  sweetness  of  the  matter  uttered. 
 
 3.  Some  that  pretend  to  music,  and  undertake  to  play  on  an  instrument,  are  unskilful, 
 and  they  make  very  sorry  music  ;  many  that  bear  it,  cry,  away  with  it ;  what  a  squeak- 
 ing and  an  unpleasant  noise  is  this  ?  So  some  men  who  pretend  to  be  preachers,  make 
 no  sweet  music  ;  there  are  too  sorts  of  preachers  whose  preaching  is  not  musical. 
 
 1.  Such  who  seldom  or  never  preach  Jesus  Christ,  for  the  sum  of  their  ministry  is 
 either  morality,  or  the  law,  or  duties  of  religion  ;  who  tell  not  the  poor  people  what  Christ 
 hath  done,  nor  of  that  peace  and  reconciliation  be  hath  made  by  his  obedience,  and  not 
 how,  or  which  way  they  must  be  saved,  but  only  press  duties  and  a  holy  life  upon  them  ; 
 and  this,  too,  without  showing  them  the  necessity  of  a  changed  heart ;  now  these  men 
 make  but  very  sorry  music. 
 
 2.  Such  who  though  they  may  preach  Christ,  yet  it  is  without  such  distinctions  and  a 
 good  method  which  is  necessary  ;  but  preach  confusedly,  jumbling  things  together,  con- 
 founding justification  with  sanctification,  or  Christ's  merits  ;  and  the  believer's  inherent 
 righteousness,  or  grace,  and  works  together  ;  these  also  make  but  very  sorry  music. 
 
 Thirdly,  he  that  would  make  sweet  music,  must  not  harp  too  much  upon  one  string,  or 
 have  only  one  distinct  note.  So  a  preacher  that  would  make  right  gospel-music,  must  not 
 always  preach  upon  one  particular  gospel  truth,  hut  he  must  touch  melodiously  upon  every 
 string  ;  not  preach  justification  always,  as  if  there  was  nothing  else  to  instruct  the  people 
 in,  but  must  insist  upon  sanctification  also  ;  the  first  as  our  title  to  heaven,  and  the  other 
 as  our  meetness  for  heaven  ;  nor  must  a  mmister,  who  would  make  true  gospel  music, 
 preach  only  on  the  promises,  but  also  on  the  precepts  ;  not  of  what  Christ  hath  done  for 
 us,  but  also  what  he  wrought  in  us,  and  must  also  be  done  by  us,  &c. 
 
 Fourthly,  it  is  a  curious  art  to  attain  to  the  clear  knowledge  of  music,  and 
 Music  is  a  to  be  very  skilful,  or  play  weU  upon  an  instrument.  So  it  is  a  most  blessed 
 so  is  it  truly  spiritual  art,  to  know  how  to  preach  the  gospel  with  aU  true  spiritual  wis- 
 r?shtiTto'"'  dom  ;  for  as  music  is  a  mystery,  so  is  the  gospel  a  great  mystery.  "  We 
 preacii  the  are  Stewards  of  the  mysteries  of  God,  we  speak  the  wisdom  of  God  in  a  mys- 
 gospei.  tery,"     1  Cor.  ii.  7.     How  should  this  deter  men  from  preaching  the  gospel, 
 
 who  are  ignorant  of  the  gospel  ?  What  music  can  such  persons  make  in  the  ears  of  men, 
 that  know  not  the  mysteries  of  God,  Christ,  and  tlie  gospel  ? 
 
 Fifthly,  some  musicians  make  sweeter  music  than  others,  though  all  may  have  some 
 skill  in  it ;  so  some  ministers  make  more  sweet  gospel  music  than  others,  who  may  be  true 
 gospel  preachers ;  some  may  have  clearer  light,  and  more  knowledge,  and  greater  gifts 
 and  parts  than  others. 
 
 Some  know  Sixthly,  some  people,  though  they  hear  sweet  music,  yet  know  not  how  to 
 not  rausic,^^  dauce  after  it  ;  and  others,  though  they  perhaps  do  know  how,  yet  will  not. 
 it,  but  will  So  some  ignorant  people  understand  not  the  doctrine  of  the  gospel,  though  it 
 after  It""'  ^^  clearly  preached  to  them  ;  and  others  understand  more  of  it  than  they  will 
 receive  or  practice,  will  not  cry  to  God  for  help  to  believe  ;  and  if  they  do  believe,  yet  are 
 more  ready  to  dance  after  the  promises,  than  after  the  precepts. 
 
 Seventhly,  a  skilful  dancer  with  his  feet  and  body  strikes  (or  imitates)  the 
 are  that  music  very  exactly  ;  so  true  believers  can  dance  so  well  after   gospel  music, 
 
 afte^  gospel  that  they  strike  every  distinct  note,  or  imitate  it  exactly  in  their  hearts  and 
 music.  lives.     With  the  feet  of  their  souls,  saith  an  experienced  saint,  sir,  I  could 
 
 follow  you  in  every  thing  you  have  said  this  day  ;  1  find  it  is  true,  and  experienced  it,  and 
 live  the  word  ;  these  are  sweet  dancers  indeed  ;  others  hear  the  music,  but  cannot  dance 
 in  this  spiritual  manner. 
 
 Eightly,  music  elevates  the  hearts  of  some  people  wonderfully  ;  so  the  doc- 
 The  doctrine  {ring  of  the  gospel  tends  to  raise,  nay,  to  ravish  the  hearts  of  gracious  persons, 
 like'^sweer^  when  they  hear  of  the  nature  of  God's  love,  Christ's  love,  and  also  of  the 
 music.  glory  and  excellency  of  Christ's  person,  and  what  he  hath  done,  and  hear 
 
 what  the  nature  of  tliat  peace  is  which  Christ  hath  made  ;  and  hear  the  covenant  of  grace, 
 and  the  promises  of  God  opened  unto  them. 
 
 Ninthly,  but  though  music  is  sweet  to  some,  otliers  love  it  not,  but  cry  away  with  it,  it 
 
SEKM.   XLVI.]  CHILDREN    SITTING    IN    THE    MARKKT-l'LACE.  281 
 
 makes  our  hearts  sad,  &c.  So  the  Jews  and  Pharisees  of  old,  like  many  now,  love  not 
 this  gospel  music  ;  they  did  not  (and  many  now  do  not)  love  the  doctrine  of  free  grace, 
 no,  nor  to  hear  a  minister's  voice,  or  his  music,  but  cry  in  tlicir  hearts  away  witli  it,  the 
 thoughts  of  these  tilings  you  speak  of  (say  they)  tends  to  make  our  hearts  sad  ;  thty  love 
 not  to  hear  of  tlie  new  birth,  nor  of  deatli  and  judgment,  but  cry  prophesy  to  us  smooth 
 "  things  of  wine  and  strong  drink,"  Micah  ii.  11. 
 
 "  We  have  mourned,  and  ye  have  not  wept,"  Matt.  xi.  17.     John  Baptist     Jy'th'e™""" 
 used  a  most  severe  way  of  preaching,  as  it  is  said,  he  came  not  eating  nor     words,  we 
 drinking,  (because  he  lived  upon  locusts  and  wOd  honey,  and  lived  a  retu-ed     edto  "ou.™' 
 life)  so  he  most  severely  reproved  the  Jews  and  Pharisees  for  their  abomin- 
 able sins  and  unbelief;  his  preaching  was  as  one   that  mourned,  or   that  made  bitter 
 lamentation,  his  vnice  was  that  of  one  crying  in  the  wilderness,  and  bis  doctrine,  as  it  was 
 foretold,  burned  as  an  oven.      Some  think  that  Malachi  speaks  of  the  day  uf 
 judgment,  when  he  says,  "  the  daycoraeth  that  shaU  burn  as  an  oven."  But     f|i°"°o°°"ant 
 as  reverend  Cotton  well  observed,  that  prophet  there  refers  to  the  ministry  of    pug,  'ji,  22. 
 John  Baptist,  that  day  shall  leave  them  neither  root  nor  branch. 
 
 The  first  is,  saith  he,  the  root  of  Abraham's  covenant,  which  John  laid  the  axe  at,  so 
 that  all  the  confidence  they  bad  in  Abraham's  covenant,  temple,  and  tabernacle,  was  burned 
 up,  and  so  they  had  no  root  left  them. 
 
 Secondly,  saith  he,  there  is  something  more  in  it,  for  with  the  spirit  of  burning,  the 
 Lord  doth  cut  us  off  from  any  power  of  our  natural  or  spiritual  gifts,  whereby  to  lay  hold 
 of  Christ,  and  we  are  cut  off  from  all  confidence  that  we  have  in  our  own  sufficiency. 
 The  Lord  also  hath  cut  us  off  from  the  righteousness  of  our  parents,  &c. 
 
 Again  he  saith,  the  ministry  of  John  Baptist,  wliich  burned  as  an  oven,  left  the  Jews 
 neither  the  root  of  Abraham's  covenant,  nor  the  branches  of  their  own  good  works.  So 
 cutting  them  off  from  the  root,  he  leaveth  them  no  ground  to  trust  to.  0  John  Bap- 
 what  a  son  of  thunder  was  John  !  Repent  and  bring  forth  fruits  meet  for  '(J^etriue  to" 
 repentance,  or  you  shall  be  cut  down.  "  Now  the  axe  is  laid  at  the  root  of  the  Jews, 
 the  trees,  and  therefore  every  tree,  (every  man)  that  bringeth  not  forth  good  fruit,  shall 
 be  cut  down,  and  cast  into  the  fire."  If  ye  receive  not  my  great  Master,  down  you  must 
 go  to  hell,  and  know  that  you,  and  your  church-state,  church-membership,  suddenly  shall 
 be  cut  down,  and  rise  no  more  for  ever :  thus  John  mourned  to  them,  but  they  lamented 
 not.  Moreover,  our  Lord  himself  might  sometimes  be  said  to  mourn,  or  preach,  or  sing 
 a  mournful  song,  as  when  be  said,  "  Except  ye  repent,  ye  shall  all  Ukewise  perish,"  Luke 
 xiii.  3,  5.  Yet  then  they  did  not  lament,  as  the  people  would  not  be  allured  or  drawn 
 with  the  sweet  music  of  his  heavenly  and  soul-raising  doctrine  of  free  grace.  So  neither 
 were  they  driven  by  the  soul-terrifying  threats  of  God's  wrath  and  divine  vengeance,  but 
 cried,  John  had  a  devil ;  perhaps  they  said  be  had  a  melancholy  devil,  he  living  in  the  de- 
 sert. "  John  came  neither  eating  nor  drinldng,  and  they  say  he  hath  a  devil,"  Matt.  xi.  18. 
 
 The  doctrine  of  Christ  and  of  John  was  the  same,  but  their  temper  and  converse  greatly 
 diflered.  John  was  a  stern  and  morose  man,  and  our  Lord  was  of  a  more  free  and  affable 
 spirit  and  conversation,  but  these  Jews  and  Pharisees  would  not  give  one  nor  the  other 
 a  good  word. 
 
 "  The  Son  of  Man  came  eating  and  drinking,  and  they  say,  behold,  a  man  gluttonous, 
 and  a  wine-bibber,  a  friend  of  publicans  and  sinners,"  verse  19. 
 
 "  But  wisdom  is  justified  of  her  children," 
 
 As  then-  doctrine  differed,  (one  seeinmff  like  a  lofty  song,  the  other  as  a     The  different 
 
 /•I  11  ,  ■  ,  ■      %  1    ?    1    1       ■  1      tempers  of 
 
 mournful  song,  or  tike  one  makmg  great  lameutationj  so  tlieu'  behaviours  and  jesus  ciirist 
 carriages  differedniuch  also  ;  our  Lord  was,  1  say,  of  a  more  pleasant  temper.  Baptist!" 
 more  free  in  his  conversation,  so  that  they  could  not  say  that  he  shunned 
 the  people's  company  who  were  sinners,  yet  they  sought  all  occasions  against  him,  and 
 called  him  a  gluttonous  person  and  a  wine-bibber,  &c.  Though  as  free  from  gluttony 
 and  drunkenness  as  John,  but  though  they  could  not  say  he  was  a  morose  man,  yet  they 
 blasphemed  him,  and  ciiarged  him  as  bad  as  they  charged  the  other. 
 
 From  hence  note, 
 
 Doct.  2.  That  though  the  ministers  of  Christ  do  what  they  can,  or  study  what  ways 
 and  methods  they  can,  and  live  never  so  circumspectly,  yet  their  persons  nor  their  minis- 
 try shall  be  accepted  of  some  peevish  and  froward  people. 
 
 If  neither  our  Lord,  nor  his  servant  John,  nor  the  disciples  of  our  Lord,     j^^  ministers 
 could  get  esteem  amongst  the  people  (though  they  appeared  difl'erent  in  their     am  please 
 temper,  carriage,  and  deportment,  yet  all  harmless,  serious,  and  [liuus)  it  is  no    *"  i"'"''''^' 
 
282  CHILDREN    SITTING   IN   THE   MARKET  PLACE.  [bOOK  I. 
 
 marvel  if  ministers  now  cannot  give  content  to  their  congregations,  or  to  those  ill-natured 
 and  peevish-spirited  people  amongst  us,  nor  be  free  from  reproach  and  infamy ;  for  what 
 minister  is  not  more  or  less  vilified  in  these  evil  days  we  live  in  ? 
 
 The  sad  1-  For  if  somc  live  a  retired,  or  a  reserved  kind  of  life,  and  hardly  will 
 
 events  of         keep  Company  or  converse  with  people,  or  very  seldom  are  out  of  their  own 
 houses ;  then  they  are  charged  to  be  proud,  and  contemn  the  conversation  of 
 their  brethren  and  neighbours. 
 
 2.  If  otliers  are  more  free  and  affable,  and  have  a  free  and  open  converse,  and  are  fre- 
 quently amongst  people  ;  and  perhaps  now  and  then  to  cheer  their  spirits,  and  strengthen 
 nature,  may  drink  a  little  wine  ;  then  they  are  charged  to  waste  their  time,  and  spend 
 their  money,  and,  like  their  Master,  are  counted  wine-bibbers,  though  their  souls  ablior  it 
 and  give  no  just  occasion  for  any  to  abuse  them. 
 
 3.  If  they  preach  upon  the  threatenings  of  God,  or  press  men  to  duties  of  religion  and 
 sanctification,  or  practical  holiness,  then  they  are  censured  to  be  legal  preachers  ;  and  if 
 they  preach  much  upon  the  doctrine  of  free  grace,  free  justification,  or  justification  without 
 works,  and  insist  much  upon  the  promises,  then  they  are  accused  to  preach  a  licentious 
 doctrine,  are  Antimonians  ;  so  that  neither  their  music  nor  their  mourning  will  please  the 
 people  of  this  generation,  no  more  than  it  would  please  that  formerly. 
 
 APPLICATION. 
 
 1.  We  infer  from  hence,  what  hard  measure  Christ's  poor  ministers  meet  withal,  and 
 what  need  they  have  of  the  prayers  of  all  that  love  Christ  and  them,  that  so  they  may 
 bear  up,  and  not  be  discouraged ;  and  that  it  is  the  duty  of  all  Christians  not  to  add  to 
 their  burden  ;  but  to  vindicate  them  wherein  they  know  they  are  abused. 
 
 2.  We  infer  that  no  minister  can  expect  to  go  free  of  hard  censures  from  evil  men,  and 
 false  brethren ;  but  though  they  meet  with  undue  and  unjust  usage,  yet  they  ought  not  to 
 be  ever  troubled  or  cast  down.  "  For  if  they  have  called  the  master  of  the  house  Beelzebub, 
 can  they  of  his  house  go  free  ?  And  if  they  have  done  these  things  to  the  green  tree, 
 what  will  they  do  to  the  dry  ?"  Luke  xxiii.  31. 
 
 3.  This  may  also  serve  to  reprove  wicked  men,  who  falsely  accuse  the  servants  of 
 Christ,  charging  some  to  be  morose  and  melancholy  persons,  if  they  lead  a  reserved  life  ; 
 and  others  who  have  more  freeness  in  their  conversation,  then  they  are  drunkards,  and 
 what  not ;  but  let  such  know  (that  it  is  to  be  feared)  had  they  lived  in  the  days  of  our 
 Saviour  (wlien  he  was  on  the  eartli)  they  would  have  reproached  him  after  the  same  man- 
 ner, for  they  are  under  the  same  influences,  and  of  the  same  spirit. 
 
 4.  We  may  infer,  that  such  who  are  so  ready  to  find  fault,  and  accuse  the  faithful 
 ministers  of  Christ,  are  led  by  a  diabolical  spirit ;  and  being  guilty  of  the  same  sins  with 
 the  Jews  and  Pharisees  of  old,  they  may  expect  the  like  woful  end  they  met  withal. 
 
 5.  We  infer,  that  such  that  no  ministers  can  please,  or  who  will  not  dance  after,  or 
 kindly  accept  of  the  gospel,  and  delight  in  it  as  sweet  music,  when  the  doctrine  of  free 
 grace  is  preached  ;  nor  tremble  and  mourn  when  the  threats  of  God's  wrath  are  thundered 
 out  against  them,  are  in  a  fearful  condition ;  for  such  that  mercy,  and  infinite  love  and 
 goodness,  will  not  draw,  nor  judgments  drive,  are  certainly  like  to  perish  eternally. 
 
 6.  We  infer,  that  the  doctrine  of  the  gospel  is  sweet  to  aU  those  who  truly  believe.  0 
 what  sweet  music  is  it  to  them  to  hear  of  God's  eternal  love,  and  how  the  wrath  of  God 
 is  over  for  ever  in  Christ,  and  that  they  are  for  ever  justified  and  pardoned,  that  God  is 
 their  Father,  their  portion,  and  that  Christ  hath  espoused,  nay,  married  them  to  himself 
 for  ever. 
 
 7.  Moreover,  ministers  may  learn  from  hence,  to  study  all  manner  of  ways  to  move 
 upon  the  hearts  of  sinners,  even  to  preach  terror  from  mount  Sinai  sometimes,  as  well  as 
 grace  and  love  from  mount  Sion,  or  not  only  to  preach  on  the  promises,  but  on  the  tlireat- 
 nings,  or  of  hell,  wrath,  and  judgment  to  come,  that  such  that  will  not  dance  may  mourn. 
 
 "  But  wisdom  is  justified  of  her  children." 
 
 (1.)  The  plain  sense  of  these  words  (saith  one)  is  this,  viz.  It  is  a  proverbial  speech, 
 sometimes  like  that  art,  non  habit  inimicum  prceter  ic/noraniem,  learning  hath  no  enemies, 
 but  the  ignorant. 
 
 (2.)  Grace  is  justified  of  all  that  partake  of  it. 
 
 (3.)  Certainly  this  may  also  be  meant  hereby,  i.e.,  that  the  children  of  wisdom  will 
 justify  God  in  his  wise  council,  in  his  making  use  of  men  of  different  tempers.  God  might 
 foresee  some  might  sooner  be  affected  with  one,  and  others  with  another,  &c.  Some  are 
 for  a  learned  man,  who  is  well  acquainted  with  the  tongues,  and  others  for  such  that  only 
 
SERM.    XLVI.]  CHILDKKN    SITTING    IN    THE    MABKET-PLACE.  283 
 
 have  their  gifts  and  abilities  more  immediately  from  God,  who  know  no  other  language 
 than  their  own  mother  tongue,  as  the  disciples  of  Qirist  did  not,  until  they  were  miracu- 
 lously endowed  from  on  high. 
 
 Such  that  are  wise,  will  not  magnify  learned  men,  because  they  are  learned  ;  nor  des- 
 pise others  because  they  are  not  learned ;  but  will  justify  God  in  making  use  of  both  the 
 learned  and  the  unlearned.     And  from  hence. 
 
 8.  Let  all  be  exhorted  to  have  an  esteem  for  all  Christ's  ministers,  though  they  are  not 
 of  their  judgment  in  some  things.  I  remember  the  disciples  said,  "  Lord,  we  saw  one 
 casting  out  of  devils  in  thy  name,  who  foUoweth  not  with  us,"'  Luke  is..  49,  50 ;  but  what 
 said  our  Saviour,  "  forbid  him  not,  for  they  that  are  not  against  us,  are  for  us."  What, 
 though  this  and  that  minister  follows  not  us  in  some  things,  yet  he  may  be  Christ's  faith- 
 ful minister  ;  do  you  see  in  some  things  more  than  others  ?  why  others  in  some  other 
 things  may  see  more  than  you. 
 
 Lastly,  learn  to  show  yourselves  the  children  of  wisdom,  and  see  whether  the  doctrine 
 of  the  gospel  is  music  in  your  ears,  and  that  thou  find  it  so  fixed  in  your  hearts,  that  you 
 spiritually  can  dance  after  it,  or  find  all  the  distinct  notes  thereof,  and  live  in  a  holy  and 
 exact  conformity  to  it,  that  all  may  say  you  dance  well  after  such  that  can  play  well  on 
 this  blessed  instrument ;  or  so  live  as  to  bring  glory  to  God,  and  honour  to  your  sacred  re- 
 ligion and  profession ,  and  so  shall  you  not  only  find  joy  and  gladness  on  earth,  but  sing 
 and  triumph  in  endless  joys  in  heaven. 
 
AN 
 
 EXPOSITION 
 
 PARABLES    AND    SIMILITUDES 
 
 LORD  AND  SAVIOUR  JESUS  CHRIST. 
 
 BOOK  11. 
 
 SERMON     I. 
 
 For  every  one  shall  be  salted  with  fire,  and  every  sacrifice  shall  be  salted  with  salt. 
 Salt  is  good :  but  if  salt  hath   lost  its  saltness,  wherewith  shall  it  be  salted  ?  have  salt  in 
 yourselves,  and  have  peace  one  with  another. — Mark  ix.  49,  50. 
 
 It  is  always  necessary,  as  in  parables,  so  in  such  dark  texts  as  this  is,  to  consider,  and 
 well  observe  the  scope  and  coherence  thereof. 
 
 First,  This  I  shall  do,  and  so  proceed  in  my  usual  method. 
 
 Secondly,  Open  or  explain  all  the  terms  and  parts  contained  herein. 
 
 Thirdly,  Observe  those  points  of  doctrine  that  lie  most  clear  in  the  words. 
 
 Fourthly,  Apply  the  whole. 
 The  scope  of  First,  To  understand  the  main  scope  of  this  place  of  scripture,  we  need 
 opened™"'^'^*  not  look  farther  back  than  to  the  4ind  verse,  "  And  whosoever  shall  ofi'end 
 one  of  these  little  ones  that  believe  in  me,"  &c.  By  these  little  ones,  are  in- 
 tended, or  held  fortli,  humble  Christians,  or  such  that  are  little  in  their  own  eyes.  And  so 
 our  annotators  on  Matt,  xviii.  10.  The  disciples  were  ready  to  be  lifted  up  with  pride, 
 striving  who  should  be  the  gi-eatest  among  them.  And  the  grand  design  of  our  blessed 
 Lord,  in  speaking  what  we  have,  ver.  43,  to  the  4Sth,  seems  to  be  twofold. 
 
 1.  To  teach  his  disciples  humility. 
 
 2.  To  show  the  necessity  of  mortification  of  sin  ;  the  lust  of  which  he  doth,  by  showing,  that 
 a  right  hand,  or  foot,  which  offends,  must  be  cut  off,  and  a  right  eye,  that  offends,  must  be 
 pulled  out.  He  doth  not,  cannot  mean  the  members  of  the  natural  body :  for  so  to  take  it  is  to 
 render  our  Saviour  to  encourage  self-murder,  which  is  abominable  once  to  imagine.  But 
 by  a  right  band,  foot,  and  eye,  he  either  means  the  members  of  the  old  man,  the  bo<ly  of 
 sin,  or  else  such  members  that  offend  in  the  visible  body  or  church  of  God  :  but  I  conclude 
 he  intends  chiefly  the  members  of  the  body  of  sin,  which  if  not  mortified,  would  expose 
 both  the  soul  and  body  of  such  they  offend,  to  eternal  flames,  Eom.  vii.  24.  Observe,  that 
 the  old  man,  or  corrupt  nature,  is  elsewhere  compared  to  the  natural  body  :  and  every 
 particular  sin  as  a  member  thereof ;  see  Coloss.  iii.  5,  "  Mortify  therefore  your  members 
 that  are  upon  the  earth :"  what  these  members  are  he  tells  us,  viz.,  fornication,  unclean- 
 iiess,  evil  concupiscence,  and  covetousness,  which  is  idolatry. 
 
 Quest.  But  what  sins  are  those  which  are  signified  by  a  right  hand,  a  right  foot,  and  a 
 right  eye  ? 
 
SEKM.    I.]  EVERY   ONE    SALTED    WITH    FIRE.  285 
 
 Answ.  All  beleved  sins,  whetlier  lusts  of  the  flesli,  lusts  of  the  ej'es,  or  what  is  a 
 the  pride  of  life.  sf^"""""* 
 
 1.  Such  sins  that  seem  profitable  may  be  meant  by  right-hand  sins. 
 
 2.  And  all  such  sins  that  tend  to  sensual  pleasure,  may  be  meant  by  right- eye  sins. 
 Now  it  is  better  to  part  with  these  evil  lusts,  by  which  the  sinner  ofi'ends  God,  thougli  they 
 may  seem  never  so  profitable  to  enrich  him  in  tiiis  world  ;  and  also  better  part  with  such 
 lusts  that  seem  sweet  for  pleasure,  and  so  dismember  the  body  of  sin,  than  to  "  be  cast  into 
 hell  fire."  Our  Saviour,  it  is  to  be  observed,  repeats  these  words  six  or  seven  times,  i.  e., 
 "  Of  being  cast  into  hell,  where  the  worm  dieth  not,  and  the  fire  is  not  quenched."  And 
 this  no  doubt  is  to  confirm  the  certainty  of  eternal  torments.  Many  people,  he  foresaw 
 would  hardly  be  brought  to  believe,  that  God  will  so  severely  deal  with  ungodly  persons, 
 for  living  in  sin,  they  being  ignorant  of  that  horrid  and  infinite  evil  that  is  in  it. 
 
 (1.)  But  did  they  contemplate  upon  that  fearful  anguish  or  torment  our  Lord  Jesus 
 Christ  felt  and  endured  in  his  soul  and  body  for  sin,  when  he  stood  in  our  law-place,  as 
 our  great  and  blessed  Head  and  Eepresentative  ;  they  might  easily  be  convinced  of  tlieir 
 folly  and  grand  ignorance  herein. 
 
 2.  Especially  considering  the  great  dignity,  and  iufiuite  worth  of  his  person,  he  being 
 God,  co-eternal,  co-essential,  and  co-equal  with  the  Father.  The  sufi'erings  of  our  blessed 
 Lord,  my  brethren,  were  a  thousand  times  more  than  if  the  whole  lump  of  mankind  had 
 been  cast  into  hell,  to  endure  eternal  flames  of  divine  vengeance.  Alas,  what  is  sorry 
 man,  even  but  as  a  toad  in  the  sight  of  God,  when  once  compared  to  the  beloved,  eternal 
 Son  of  God  ?  Therefore  to  awaken  all  men  that  live  in  sin,  and  will  not  part  with  them, 
 he  repeats  these  words  so  often,  viz.,  "  Then  to  be  cast  into  hell,  where  the  worm  dieth 
 not,  and  the  fire  is  not  quenched.j'     So  much  as  to  the  scope  of  the  words. 
 
 "  For  every  one  shall  be  salted  with  fire,"  [for]  is  a  relative,  and  refers  to  what  pre- 
 cedes, i.  e.,  every  one  that  will  not  cut  off  a  right  hand  lust,  a  right-foot  lust,  or  pull  out  a 
 right-eye  lust,  and  so  be  salted  with  the  spirit,  shall  be  salted  with  hell-fire,  or  be  pre- 
 served in  those  flames  to  endure  eternal  torments. 
 
 Quest.  How  may  we  know  a  right-hand  sin?  '^"^I.?,'' 'f,""!? 
 
 Answ.  1.  A  right-hand  sin  is  that  sin  which  doth  so  easily  beset  the  sin-     sin." 
 ner ;  they  yield  as  readily  to  it  as  they  use  their  right  hand. 
 
 2.  The  right  hand  is  the  working  hand,  that  cuts,  the  purse,  that  seals  the  wed^e  of 
 gold,  and  takes  the  unlawful  gain  in  trading  ;  so  that  is  a  right-hand  sin  that  tends  iu  an 
 unlawful  manner  to  get  riches,  or  to  increase  a  man's  substance. 
 
 3.  The  right  hand  is  held  up  to  keep  oft'  the  blow  that  is  struck  at  th^body,  to  defend 
 the  body ;  so  that  is  the  right-hand  sin,  which  for  love  to,  the  sinner  defends  and  strives 
 to  keep  oft'  the  blow,  when  the  Spirit  of  God  strikes  to  destroy  the  whole  body  of  sin  :  and 
 he  that  labours  to  extenuate  sin,  or  that  makes  excuses  about  it,  uses  his  right-hand  sin. 
 
 4.  You  know  the  right  hand  feeds  the  body  ;  so- that  is  a  right-hand  sin,  which  feeds 
 the  body  of  sin  ;  and  such  use  this  cursed  right  hand,  that  make  provision  for  the  flesh,  to 
 fulfil  the  lusts  thereof. 
 
 5.  The  right  is  the  beloved  hand,  that  hand  which  a  man  is  most  unwilling  to  part  with ; 
 it  is  the  hand  he  concludes  he  shall  most  need  the  use  of.  So  a  right-hand  sin  is  that  sin 
 which  a  man  has  his  heart  chiefly  set  upon,  and  is  most  unwilling  to  part  with  ;  it  is  that 
 lust  which  he  thinks  will  be  as  great  a  loss  to  him  as  his  right  hand.  Some  men  think, 
 if  in  their  trading  they  should  deal  justly,  and  honestly,  and  not  exact  upon  any  person, 
 they  shall  be  starved,  or  be  brought  to  want,  as  a  man  that  hath  lost  his  right  liand. 
 
 6.  The  right  hand  is  a  principal  member  of  the  natural  body :  so  a  right-hand  sin  is  a 
 piincipal  member  of  the  body  of  sin. 
 
 Quest.  What  is  a  right-eye  sin  ? 
 
 Ans.  1.  A  right  eye  is  greatly  prized  ;  what  do  men  value  above  their  '^^a'  '» .  a 
 right  eye  ?  So  any  sin  that  an  ungodly  person  loves,  or  greatly  delights  in,  is  "^  -eyes'"". 
 his  right-eye  sin. 
 
 2.  A  right  eye  is,  at  all  times  of  danger,  defended  ;  how  is  the  hand  up  to  preserve  the 
 eyes,  especially  the  right  eye  ?  So  a  right-eye  sin,  when  it  is  struck  at  by  the  hammer  of 
 God's  word,  how  doth  the  sinner  strive  to  preserve  it  and  plead  for  it  ?  he  is  as  ready  to 
 defend  it  as  a  right  eye. 
 
 3.  The  eye  is  that  member  that  sees  the  evil  object  that  draws  the  man  into  sin.  So 
 a  right-eye  sin  is  that  which  is  the  occasion  of  committing  sin  that  allures  and  draws  him 
 into  sin  and  folly. 
 
 4.  The  right  eye  delights  the  body,  by  beholding  such   objects   and  things  that  (ilease 
 
28o  EVFRY    ONE    SALTED    T^'ITH    FIRE.  ['bOOK   II. 
 
 the  sensual  part.  So  a  riglit-eye  sin  delights  the  carnal  heart,  or  fills  it  with  carnal  pleasure ; 
 so  fornication,  uncleauness,  waiitDuness,  adultery,  and  the  like,  are  right-eye  sins. 
 
 Quest.  Well,  but  what  if  sinners  will  not  part  with  these  sins  ? 
 
 Answ.  Why  then  every  such  a  one  must  go  where  the  worm  dieth  not,  and  the  fire  is 
 not  quenched. 
 
 Some  would  have  every  one  salted  with  fire,  and  every  sacrifice  salted  with  salt,  to 
 mean  the  same  persons,  which  I  believe  not.  There  is  a  two-fold  fire,  and  all  men  must 
 be  salted  with  one  or  the  other  of  them. 
 
 (1.)  The  Spirit  of  God,  that  is  compared  to  fii'e. 
 
 (1.)  Hell-fire. 
 
 First.  The  Spuit  is  compared  to  fire.  "  Ye  shall  be  baptized  with  the  Holy  Ghost  and 
 fire."     "  Quench  not  the  Spirit,"  Acts  ii.  2. 
 
 What  is  Take  the  words  thus,  then  the  sense  is  this,  viz.,  every  one  that  is  not  sal- 
 
 ^ittag  with      ted  with  the  Spirit,  shall  be  salted  with  hell-fire. 
 
 fii'e-  That  the  Spirit  is,  and  may  be  compared  to  fire,  appears  by  these  particu- 
 
 lars following. 
 
 ibe  Holy  1-  Fire  gives  light,  so  the  Holy  Spirit  gives  hght,  or  illuminates  the  uader- 
 
 Spirit  ram-       standing. 
 
 pare  o  re.  ^  pj^.^  ^^^^  ^^^-^  ^^  p^j^  ^^^  ^^^j  .^^  scorching  heat ;  so  the  Holy  Spirit, 
 in  convictions,  puts  the  soul  to  great  pain,  and  makes  the  poor  sinner  to  cry  out,  as  those 
 did  Peter  preached  to,  who  cried  out,  "  Men  and  brethren,  what,  shall  we  do  ?"  Acts  ii.  37. 
 
 3.  Fire  hath  a  purging,  cleansing,  and  purifying  nature,  even  so  the  Holy  Spirit  purgeth 
 out  sin,  and  purifies,  and  sanctifies  the  soul  of  a  believer. 
 
 4.  Fire  burns  up  all  those  things  wliich  are  combustible,  so  as  soon  as  a  man  hath  re- 
 ceived the  Holy  Spirit,  it  presently  burns  up  all  sinful  and  sensual  pleasures,  even  all  filth, 
 and  combustible  things  of  the  flesh,  world,  and  devil.  Sin,  and  the  corruptions  of  the 
 heart,  are  like  wood,  chafi',  and  stubble,  which  when  the  Holy  Spirit  takes  hold  of,  it  con- 
 sumes and  burns  it  up. 
 
 5.  Fire  causeth  heat,  and  tends  to  warm  and  revive  a  person  who  is  chilled  with  cold, 
 or  benumbed  therewith.  So  the  Holy  Spirit  causeth  spiritual  heat  and  warmth  ;  and  such 
 who  are  in  a  spiritual  sense  cold  to  God,  and  cold  to  the  things  of  God,  are  greatly  revived 
 by  its  sweet  influences.  "Did  not  our  heart  burn  within  us?"  Luke  xxiv.  32.  How  was 
 this,  but  by  the  reviving  operations  of  the  Spirit  upon  their  hearts  ?  Zeal  is  like  fire  which  is 
 the  product  of  the  Spirit.  "  The  zeal  of  thine  house  hath  eaten  me  up,"  saith  David.  0  how 
 hot  and  fervent  was  he  (through  the  influences  of  the  Spirit)  in  his  soul ! 
 
 6.  Fire  is  of  a  trying  and  a  refining  nature,  it  tries  and  refines  gold  and  silver,  and 
 makes  it  more  precious.  We  read  of  gold  seven  times  refined  in  the  fire.  So  also  the  Holy 
 Spirit  refines  the  sons  of  men.  "  He  is  like  the  refiner's  tire,  and  like  fuller's  soap,  and  he 
 shall  sit  as  a  refiner  and  purifier  of  silver,  and  he  shall  purify  the  sons  of  Levi,"  Mai.  iii.  2,  3. 
 The  Holy  Ghost  consumes  the  dross,  and  makes  the  souls  of  God's  people  more  holy,  and 
 also  refines  all  the  graces  of  the  Spirit.  "  That  the  trial  of  your  faith  being  much  more 
 precious  than  gold  that  perisheth,  though  it  be  tried  with  fire,  may  be  found  unto  praise,  and 
 honour,  and  glory,  at  the  appearing  of  Jesus  Christ,"  1  Pet  i.  7.  True  afflictions  are  said 
 to  do  this,  but  it  is  not  simply  afflictions,  but  the  Spirit  of  God,  in  and  by  afflictions  which 
 does  it. 
 
 7.  Fire  is  of  an  ascending  nature  ;  contrary  to  other  elements,  it  moves  upwards.  So 
 the  Holy  Spirit  causeth  all  that  feel  its  influences  and  operations,  to  ascend  in  their  love, 
 desires,  and  affections  towards  God,  or  heavenward. 
 
 8.  Fire  is  ofa  penetrating  nature.  So  the  Spirit  of  God  pierces  and  penetrateth.  "The 
 Spirit  searcheth  all  things,"  &c.  1  Cor.  ii.  10. 
 
 i!dly.  Every  one  that  is  not  salted  with  tliis  fire,  must  be  salted  with  hell-fire,  which  will 
 torment  both  soul  and  body  for  ever. 
 
 Quest.  What  is  the  nature  of  hell-fire,  and  why  is  bell  called  a  furnace  of  fii-e?  It  is 
 said,  that  "  the  wicked  shall  be  cast  into  a  furnace  of  fire,  there  shall  be  wailing,  and  gnash- 
 ing of  teeth,"  Matt.  xiii.  42. 
 
 Why  hell  is  Ausw.  1.  A  fumace  of  fire  [hke  that  which  the  king  of  Babylon  did  heat 
 compared  to  for  the  three  worthy  servants  of  God)  is  very  terrible.  0  it  is  an  amazing  thing 
 to  think  of  being  east  into  such  a  furnace  of  fire  !  and  is  it  not  more  terrible 
 and  amazing  to  think  of  being  cast  into  that  furnace  which  divine  vengeance  hath  prepared 
 and  heated  for  all  ungodly  persons,  and  unbelievers,  who  slight  and  reject  Jesus  Christ. 
 
 2.     Fire  is  a  very  tormenting  thing  to  such  who  are  cast  into  it,  although  but  endured 
 
SERM.    II.]  EVERT    ONE    SALTED    WITH    FinE.  287 
 
 one  hour,  nay  a  few  minutes.  Now  divines  tell  us,  that  the  least  tortures  in  hell  exceed 
 the  greatest  that  can  be  devised  by  men  on  earth,  because  the  punishment  of  hell  is  to  satisfy 
 infinite  justice.  "  As  is  thy  fear,  so  is  thj'  wrath."  Fear  of  hell  is  not  woi-se  than  the 
 sorrows  and  pains  feared. 
 
 3.  Such  is  the  dreadful  nature  of  the  fire  of  hell  (as  it  is  tormenting)  that  it  cannot  be 
 quenched.  How  many  times  doth  our  Saviour  assert  this  in  this  verj'  chapter,  i.  e.,  as  the 
 worm  of  conscience  dies  not,  so  the  fire  is  not  quenched.  All  the  tears,  yea,  Markix.2. 
 floods  of  tears  cannot  quench  the  fire  of  hell,  hence  called  eternal  life.  It  is  not  external 
 but  eternal  fire.  There  will  be  no  end  of  the  pains  and  torments  of  the  damned,  neither  of 
 men  or  devils. 
 
 4.  Such  is  the  nature  of  this  fire,  that  it  will  torment  both  the  body  and  soul 
 too.  Elementary  fire  may  torment  the  body,  but  cannot  touch  the  soul,  to  hurt  or  torment 
 that ;  but  the  torments  of  heU  will  extend  to  both.  Not  only  shall  internal  wrath  be  let 
 out  by  the  accusations  of  conscience  ;  but  no  doubt  those  eternal  flames  will  also  torment 
 the  whole  soul.     See  the  simile  of  the  fan  in  Christ's  hand. 
 
 5.  It  seems  also  as  if  this  the  will  be  a  dark  fii-e ;  whereas  external,  elementary  fire 
 gives  light. 
 
 (1.)     Hell  is  called  "utter  darkness,"  Matt.  viii.  12. 
 
 {2.)  And  it  is  also  called  the  blackness  of  darkness.  "  To  whom  is  reserved  the  black- 
 ness of  darkness  for  ever,"  Jude  13.  Were  it  not  of  this  nature,  it  might  seem  as  if  there 
 was  some  degree  of  comfort  in  hell,  because  Ught  is  sweet  and  comfortable. 
 
 Quest.     But  why  is  the  fire  of  hell  compared  to  salt  ? 
 
 Answ.  1.  Because  salt,  when  applied  to  a  sore  or  wound  in  the  body,  causeth  great 
 smart  and  anguish.     So  will  this  fire  to  a  wounded  conscience  in  hell. 
 
 2.  Because  salt  is  of  a  jireserviug  nature,  so  will  this  fire  be  like  salt  to  preserve  the 
 damned  in  a  state  of  life.  Other  fire  destroys  life,  and  so  puts  an  end  to  the  torments  of 
 such  who  are  burned  to  ashes  in  it.  But  Gotl  hath  put  a  difl:erent  quality  into  this  fire,  it 
 shall  preserve  the  objects  of  divine  vengeance  from  dying,  or  from  being  anuiliilated. 
 
 So  much  as  to  the  first  part  of  the  49th  verse. 
 
 "  And  every  sacrifice  shall  be  salted  with  salt." 
 
 Some  would  have  every  one,  and  every  sacrifice  to  mean  the  same  persons,  as  I  said  be- 
 fore ;  but  I  do  not  believe  that  our  Lord  does  mean  "  by  every  one  that  shall  be  salted  with 
 fire,  and  every  sacrifice  shall  be  salted  with  salt "  one  and  the  same  person. 
 
 Pray  mind  the  connexion  of  the  text  with  what  precedes,  ver.  47,  48.  "  If  thine  eye 
 oftend  thee,  pluck  it  out,  it  is  better  for  thee  to  enter  into  the  kingdom  of  God  with  one 
 eye,  than  having  two  eyes  to  be  east  into  hell  fii'e,  where  the  worm  dieth  not,  and  the  fire 
 is  not  quenched."  Now  mark,  "  For  eveiy  one  shall  be  salted  with  fire."  Every  one, 
 that  is,  every  ungodly  one,  (who  parts  with  the  Spirit)  or  will  not  part  with  his  beloved  lusts, 
 shall  burn  in  hell,  or  be  salted  with  hell  fire.  "  And  every  sacrifice  shall  be  salted  with 
 salt,"  every  one  that  sacrifices  up  his  lusts,  or  every  saint  of  God,  shall  be  salted  with  salt. 
 
 Now  therefore,  by  every  sacrifice  I  understand  is  meant  every  believer  only,  and  not 
 the  ungodly,  though  the  wicked  are  called  God's  sacrifice,  yet  I  humbly  conceive  they  are 
 not  intended  by  sacrifices  here. 
 
 Evident  it  is,  that  believers  are,  and  may  upon  several  respects  he  called  a  sacrifice. 
 
 1.  They  ofl'er  up  to  God  a  broken  heart.  "  The  sacrifices  of  God  are  a  broken  spirit ; 
 a  broken  and  contrite  heart,  0  God,  thou  wilt  not  despise,"  Psal.  li.  17. 
 
 2.  They  ofl'er  up  themselves,  both  body  and  soul,  as  a  sacrifice  to  God.  "I  beseech 
 you,  brethren,  by  the  mercies  of  God.  that  ye  present  your  bodies  a  living  sacrifice,  holy, 
 acceptable  unto  God,  which  is  your  reasonable  service,"  Kom.  xii.  1. 
 
 3.  All  the  services  of  believers  are  called  sacrifices.  "  Ye  also  as  lively  stones,  are  built 
 up  a  spiritual  house,  a  holy  priesthood,  to  offer  up  spiritual  sacrifices,  acceptable  unto  God 
 by  Jesus  Christ,"  1  Pet.  ii.  o. 
 
 Hence  praises  are  called  sacrifices.  "  By  him  therefore  let  us  offer  the  sacrifice  of  praise 
 continually,"  lleb.  xiii.  1.5. 
 
 Moreover  distributing  to  the  poor  saints  is  called  a  sacrifice.  "  To  do  good,  and  to  com- 
 municate, forget  not,  for  with  such  sacrifices  God  is  well  pleased." 
 
 4.  Because  the  saints  ott'er  up,  or  sacrifice  every  sin  and  lust  to  the  gloiy  of  God  ;  the 
 whole  body  of  sin,  and  every  member  thereof,  they  ofl'er  up  to  be  mortified  by  the  Spirit, 
 Rora.  viii.  13. 
 
 5.  Because  also  sometimes  they  offer  up  their  lives,  or  their  mortal  bodies,  as  as  acri- 
 fiee  UQto  God,  in  the  flames,  in  raartrydom,  when  called  to  it.  "  We  arc  all  the  day  long 
 accounted  as  sheep  for  the  slaughter,"  Rom.  viii.  36. 
 
288  EVKHY    ONE    SALTED   WITn    FIRE.  [bOOK   II. 
 
 So  much  for  the  49tli.  verse. 
 
 "  Salt  ia  good,  but  if  it  hath  lost  its  saltness,  wherewitli  will  ye  shall  season  it  ?"  Ver.  50. 
 Salt  here  refers  unto  the  saint;  particularly,  whom  our  Lord  calls  the  salt 
 pared'toTau'.     of  the  earth,  "  Ye  are  the  salt  of  the  earth,"  Matt.  v.  13.     Believers,  espe- 
 cially Christ's  faithful  ministers,  are  called,  or  compared  to  salt. 
 
 1.  In  respect  of  that  holy  and  savoury  doctrine  which  they  preach,  and  blessed  truths 
 by  them  professed  ;  by  this  means  they  season  the  earth,  which  otherwise  would  be  cor- 
 rupted with  the  filth  of  false  doctrine,  loathsome,  pernicions,  and  poisonous  errors,  and 
 destructive  heresies. 
 
 2.  In  respect  of  their  savoury  words  :  "  Let  your  speech  be  always  with  grace,  sea- 
 soned with  salt," 
 
 3.  In  respect  of  their  most  wholesome  and  savoury  lives  and  conversations,  and  good 
 examples  they  show  unto  all.     Thus  they  salt  and  season  the  earth. 
 
 4.  Salt  preserves  things  from  perishing,  so  also  do  tlie  saints  and  people  of  God  ;  were  it 
 not  for  them,  the  world  would  stink,  and  be  so  loathsome  in  the  nostrils  of  God,  that  he 
 would  soon  destroy  it,  and  tread  it  down  nnder  his  feet :  "  Except  the  Lord  of  hosts  had 
 left  unto  us  a  very  small  remnant,  we  should  have  been  as  Sodom,  and  we  should  have 
 been  like  unto  Gomorrah,"  Isa.  i.  9.  Thus  the  saints,  like  salt,  are  of  great  use  and 
 profit  to  the  earth.     Salt  is  good. 
 
 5.  Salt  will  not,  cannot  season  all  sorts  of  meat :  some  is  so  far  gone,  being  decayed  to 
 such  a  degree,  that  it  stinks  like  carrion,  and  is  utterly  past  recovery. 
 
 So  the  saints  and  people  of  God  cannot,  either  by  their  doctrine,  or  holy  conversation,  or 
 holy  example,  season  some  ungodly  ones  :  they  are  so  vile,  filthy,  and  abominable,  that  God 
 hath  left  them,  and  given  them  up  to  their  own  heart's  lust ;  and  the  Spirit  will  strive  with 
 them  no  more,  and  they  are  past  all  hopes  of  recovery,  and  must  perish  in  their  sins  for 
 ever. 
 
 But  if  salt  hath  lost  its  saltness,  &c.,  but  if  you,  my  disciples,  lose  yoiu-  gi'acious  frame  of 
 spirit,  or  should  apostatize  from  your  holy  doctrine  and  principles,  or  grow  carnal  and 
 earthly,  how,  or  which  way.  shall  you  salt  and  season  others  ? 
 me^^'t      b'  '^'^"^  denotes  two  things. 
 
 salt  losinR  1.  That  gracious  persons,  or  such  as  are  true  Christians,  and  true  minis- 
 it  saltness.  jg^.^^  ^^y  decay  in  knowledge,  zeal,  and  holiness,  by  which  means  they  may 
 render  themselves  incapable  to  season  others  with  the  knowledge  and  love  of  the  truth. 
 
 2.  That  all  such  who  seem  to  be  true  Christians,  or  appear  savoury  like  salt  for  a  short 
 time,  may  notwithstanding  utterly  decay,  and  fall  away  (their  hearts  being  never  right 
 with  God)  and  so  become  good  for  nothing,  but  like  unsavoury  salt  prove  the  very  worst  of 
 men,  as  such  commonly  do,  who  fall  into  total  apostacy,  like  Julian  the  apostate,  "  But  it 
 were  better  for  such  they  had  never  known  the  way  of  righteousness,"  2  Pet.  ii.  21. 
 They  knew  the  way  of  righteousness,  had  some  knowledge  of  it,  and  professed  themselves 
 to  be  godly  persons  for  a  while  ;  this  text  therefore  doth  not  in  the  least  intimate,  that 
 sincere  Christians  may,  or  can  totally  and  finally  fall  away  ;  no,  it  is  impossible  for  the 
 elect  to  be  deceived,  or  perish  in  apostacy.  "  We  are  not  of  them  that  draw  back  to  per- 
 dition," Heb.  X.  39.  Such  as  have  real  union  with  Cln-ist,  and  are  members  of  his  mysti- 
 cal body,  are  not  of  them,  or  of  that  sort  which  draw  back  to  perdition  ;  we  are  not  sons 
 of  defection,  but  God's  elect  ones  :  "  Christ's  sheep  shall  never  perish  ;  they  cannot  be  like 
 salt  which  hath  utterly  lost  its  saltness,  and  is  become  good  for  nothing,"  John  x.  28. 
 
 "  Have  salt  in  yourselves." 
 What       is         -^y  ®^''''  "^  these  words,  our  Saviour  no  doubt  means  the  true  and  saving 
 meant      by     grace  of  God.     Have  grace,  much  grace  in  your  own  hearts.     Grace  is  corn- 
 having    salt     ®    ,    1  t        If  6         '    .  £>  J 
 in  ourselves,     pared  10  salt. 
 
 "  And  be  at  peace  one  with  another." 
 
 Labour  after  union,  love,  and  concord  one  with  another  ;  do  not  seek  or  strive  who 
 shall  be  greatest ;  seek  not  the  pre-eminence,  but  be  of  a  sweet,  humble,  and  condescend- 
 ing frame  of  heart.     "  A  new  commandment  I  give  you,  that  you  love  one  another." 
 
 Having  thus  explained  every  part  of  this  dark  place  of  Scripture  according  to  that  light 
 and  knowledge  God  hath  given  me,  I  shall  proceed  to  the  observations.     There  are  only 
 two  points  of  doctrine  that  I  shall  take  notice  of,  and  prosecute  from  hence. 
 The      doc-         Doct.     1.     That  it  ought  to  be  the  special  care  of  every  professor,  to  have 
 trine  salt  in  himself,  or  much  saving  grace  in  his  heart. 
 
 raised.  ^^^^^      ^      ^^^^  .j.  j^   ^^^  indispensible  duty  of  the  disciples  of  Christ,  to 
 
 labour  to  live  in  peace  one  with  another. 
 
SEnil.   I.]  EVEIiy   DELIEVEP.    SALTEC   WITH   FIUE.  289 
 
 To  both  tlicso  I  purpose  to  speak  in  order,  but  at  present  shall  eoncliule  w'dh  a  word  of 
 application. 
 
 APPLICATION. 
 
 Infer.  1.  AVe  may  from  hence  infer,  that  it  is  a  most  dangerous  thing  for  any  to  live 
 in  sin,  and  harbour  base  and  abominable  lusts  in  their  bosoms.  Sin  may  seem  sweet  in  the 
 committing  of  if,  but  it  will  be  bitterness  in  the  end. 
 
 2.  We  also  infer,  that  it  is  no  easy  thing  to  be  a  true  Christian,  it  is  as  hard  as  it  is  to 
 cut  off  a  right  hand,  or  to  pull  out  a  right  eye :  and  some  men  will  as  soon  do  the  one  as 
 the  other ;  they  are  like  that  wretclied  man,  who  being  told  by  his  physician,  he  must 
 leave  off  all  his  evil  courses,  and  reform  his  debauched  life,  or  he  ^^•ould  utterly  lose  the 
 sight  of  his  eyes,  answered  and  said,  then  farewell  my  sweet  eyes.  He  was  resolved  to 
 keep  his  lusts,  though  he  lost  his  sight.  There  are  too  many  of  these,  they  wdl  not  leave 
 their  abominable  lusts,  and  beloved  sins,  though  they  lose  their  souls  and  bodies  too,  and 
 perish  for  ever  in  hell. 
 
 3.  See  how  Satan  hath  deceived  miserable  mortals :  sin  is  not  in  vain  called  deceitful 
 lusts,  it  is  that  by  which  Satan  baits  his  hook,  and  subtily  ensnares  the  souls  of  men :  the 
 devil  is  compared  to  a  fowler,  and  to  a  cunning  hunter,  by  whose  policy  many  thousands 
 are  taken,  and  devoured,  Prov.  vi.  5. 
 
 4.  We  also  infer  from  hence,  that  the  future  state  of  the  wicked  will  be  very  lamen- 
 table :  who  can  dwell  with  unquenchable  fire,  or  in  everlasting  burnings  ?  Certainly  but 
 very  few  of  the  ungodly  workl  do  indeed  believe  or  give  credit  to  the  truth  of  God's 
 word,  nor  to  what  the  lip  of  truth  itself  has  declared  ;  why  else  should  our  Lord  so  often 
 repeat  those  words,  viz.,  "  Shall  be  cast  into  hell,  where  the  worm  dieth  not,  and  the  fire 
 is  not  quenched  ?" 
 
 But  let  them  believe  it,  or  not  believe  it,  they  will  one  day,  to  their  sorrow,  find  the 
 truth  thereof. 
 
 5.  How  just  will  the  damnation  of  the  wicked  be,  who  choose  rather  to  cleave  to  their 
 evil  lusts,  either  for  the  sake  of  unlawful  gain,  or  pleasure,  though  they  perish,  than  to 
 embrace  Jesus  Christ  and  part  with  them.  Brethren,  in  the  great  day  men  will  not  be 
 condemned  for  not  doing  those  things  which  they  bad  no  power  to  do,  but  for  refusing 
 or  neglecting  to  do  that  which  they  might  have  done ;  not  because  they  had  not  new 
 hearts,  or  the  image  of  Christ  formed  in  them,  but  because  they  would  not  believe  or  give 
 credit  to  the  veracity  of  God's  word,  they  having  equal  pfiwer  to  believe  in  that  manner, 
 as  to  believe  any  human  approved  history  ;  but  they  will  not  exercise  a  human  faith.  It 
 will  be,  because  they  refuse  to  hear  the  word  of  God,  or  to  attend  upon  the  means  of 
 grace  ;  in  a  word,  this  is  the  "  Condemnation,  that  light  is  come  into  the  world,  and  men 
 love  darkness  rather  than  light,  because  their  deeds  are  evil,"  John  iii.  19.  They  will  not 
 leave  then  profane  cursuig  and  swearing,  their  lyhig  and  cheating,  their  drunkenness  and 
 uncleanness,  nor  their  covetousness  and  abominable  pride,  malice,  envy,  backbiting,  and 
 slandering  the  innocent :  no,  they  love  these  dark  ways  rather  than  the  light ;  and  others 
 love  themselves,  their  own  works  and  inherent  righteousness,  and  will  trust  to  that,  and 
 not  come  to  Christ  that  tliey  may  have  life. 
 
 G.  We  infer  also  from  hence,  that  there  is  a  necessity  of  the  Holy  Spirit  in  convictions  ; 
 the  Spu'it  of  God  is  a  Spirit  of  burning,  before  it  is  a  Spu-it  of  consolation.  All  those 
 who  are  not  salted  with  this  divine  fire,  shall  perish  one  day  in  the  fire  of  heP.  And 
 how  much  hetter  is  it  for  wretched  sinners  to  bear  the  smart  of  this  fire  in  mortification, 
 than  to  be  salted  in  hell,  under  eternal  damnation  ? 
 
 7.  From  what  you  have  heard,  we  may  also  infer,  I'.ow  savoury  it  behoveth  all  be- 
 lievers to  walk  in  the  whole  course  of  their  conversations,  and  to  handle  their  ministry 
 and.  holy  doctrine  so,  since  thereby  they  are  to  season  the  world,  and  to  prevent  them 
 from  horrid  corruptions  and  pollutions,  that  they  may  not  become  as  filthy  and  stinking 
 carrion. 
 
 S.  Moreover,  we  may  see  the  necessity,  and  transcendent  excellency  of  divine  salt. 
 Sinners,  you  must  be  salted  with  the  Spirit,  or  perish  for  ever. 
 
 Eemember  eternity  is  written  upon  the  gates  of  the  broad  way,  as  well  as  it  is  on  the 
 narrow  way  ;  you  must  come  under  the  power  of  God's  word  and  Spirit. 
 
 Lastly.  One  word  to  you  tliat  are  believers,  and  I  have  done ;  have  you  found  that 
 you  are  salted  with  fire,  i.e.,  with  the  Holy  Spirit  ?  All  must  be  salted  that  are  a  sacra- 
 )ice  for  God  :  as  under  the  law,  "  Every  oblation,  and  every  burnt-offeriug  was  to  be 
 
 V 
 
290  EVERY   BELIEVKR    SALTED    WITH    SALT.  [bOOK  II. 
 
 salted  with  salt,"  Lev.  ii.  13.     And  so  also  were  their  meat-offerings.    Happy  are  you,  if 
 you  are  well  salted. 
 
 SERMON    II. 
 
 Have  salt  in  yourselves — JIark  ix.  50. 
 
 I  HAVE  opened  this,  and  the  preceding  verse,  and  have  proposed  to  speak  to  two  points 
 of  doctrine. 
 
 First     Doc-        Doct.  1 .  That  it  ought  to  be  the  special  care  of  every  professor,  to  see 
 trme.  jjg  jjg^jjj  ^^^  jjj  jjiniself,  namely,  true  and  saving  grace  in  his  heart. 
 
 In  speaking  to  this  proposition, 
 
 First.  I  shall  shew  you,  why  saving  grace  is  compared  to  salt. 
 Secondly,  shew  you  why  every  professor  should  see  to  have  salt  in  himself. 
 Thirdly,  shew  who  they  are,  that  are  well  salted. 
 Fourthly,  apply  it. 
 
 First,  I  shall  shew  you,  why  saving  grace  is  compared  to  salt. 
 Why  grace         \      g^lt  (as  you  have  heard)  causeth  great  pain  and  smart,  if  it  be  applied 
 to  salt.  to  a  green  wound,  (Src, 
 
 So  the  saving  grace  of  the  Spirit  doth  cause  a  wounded  spirit  to  smart,  or 
 put  the  soul  to  great  pain.  It  was  a  sign  that  David  liad  grace,  or  was  salted,  who  cried 
 out  in  pain,  in  the  sense  of  his  sins, "  I  am  sore  pained,  I  roar  because  of  the  disquietness 
 of  ray  heart,"  Psal.  xxxviii.  8.  Also  how  did  those  cry  out  in  pain,  that  Peter  preached  to, 
 being  pricked  in  their  hearts,  under  the  convictions  of  the  Spirit,  "  Men  and  brethren,  what 
 shall  we  do  ?"  Acts  ii.  36.  Such  who  were  never  wounded  imder  the  sense  of  sin,  never 
 felt  the  smart  of  this  spiritual  salt,  this  pain  is  very  sore.  The  spirit  of  a  man  may  sustain 
 his  infirmity,  but  a  wounded  spirit  who  can  bear  ? 
 
 2.  Salt  is  of  a  diffusive  and  searching  nature  ;  if  it  be  applied  to  meat,  or  laid  on  flesh, 
 it  will  diffuse  itself  into  every  part,  and  search  it  to  the  very  bone. 
 
 So  saving  grace  is  of  a  diffu^ve  and  searching  nature,  it  will  diffuse  itself  mto  every 
 faculty  of  the  soid.     "  The  Spirit  searcheth  all  things,"  1  Cor.  ii.  10. 
 
 (1.)  Grace  diffuseth  itself  into  the  understanding,  and  enlighteneth  that.  "  The  en- 
 trance of  thy  word  giveth  light,"  Psal.  cxix.  130.  Ye  that  were  somtimes  in  darkness,  are 
 now  light  m  the  Lord.  "  That  the  eyes  of  your  understanding  being  enlightened,"  Eph.  i. 
 18.  Common  gi'ace  gives  some  light.  We  read  of  hypocrites,  who  were  once  enlightened: 
 but  special  grace  gives  great  light,  it  enlightens  the  eyes  to  see  him  that  is  invisible,  to  see 
 tlie  evil  of  sin,  and  the  want  and  worth  of  Christ,  and  the  vanity  of  thi?  world. 
 
 (2.)  Grace  diffuseth  itself  also  into  the  will,  it  bends  the  will,  and  fixes  a  divine  prin- 
 ciple there,  yea  a  prevailing,  ruling,  and  reigning  principle,  so  as  to  receive  Jesus  Christ, 
 and  to  make  an  universal  opposition  against  sin,  though  it  cannot  get  a  total  conquest 
 over  it. 
 
 (3.)  Likewise  it  pierceth  into  the  affections,  stirring  up  an  ardent  desire  after  God,  and 
 to  see  that  Jesus  Christ  is  the  chiefest  of  ten  thousand,  and  causes  the  soul  to  long  after  a 
 likeness  unto  him  in  holiness,  meekness,  and  in  humility,  &c. 
 
 (4.)  Grace  also  diffuseth  itself  into  the  conscience,  it  makes  that  tender,  rightly  infor- 
 ming and  guiding  the  consilience  by  the  light  and  rule  of  the  word. 
 
 (.5.)  Nay  it  searcheth  out  every  sin,  even  that  sin  which  is  hid,  it  searcheth  every  corner 
 of  the  heart ;  it  is  the  candle  of  the  Lord,  which  searcheth  the  inward  part  of  the  belly. 
 
 (6.)  It  also  searcheth  out  the  ends,  aims,  thoughts,  and  intentions  of  a  man  ;  and  if 
 hypocrisy  be  there,  it  will  discover  it.     Thus  is  gi'ace  like  salt,  of  a  searching  nature. 
 
 (3.)  Salt  is  of  a  purging  nature,  is  will  cleanse  and  purge  out  that  filth  and  corrupt 
 blood  which  is  in  the  flesh,  as  is  well  known  to  all. 
 
 So  saving  grace  cleanseth  and  purgeth  out  sin,  whether  it  be  in  the  heart  or  life,  and  by 
 this  quality  saving  grace  is  discerned. 
 
 (1.)  If  we  speak  of  the  grace  of  faith,  this  is  the  nature  of  it.  "  He  puts  no  difference 
 between  us  and  them,  purifying  their  hearts  by  faith,"  Acts  xv.  9. 
 
SF.RM.    II. 1  F.VF.ItV    BKI.lEVr.ll    SALTED    WITH    SALT.  2f)l 
 
 (2.)  If  we  speak  of  the  grace  of  hope,  this  is  the  natuic  of  it :  "  lie  that  hatli  thi* 
 hope  in  him,  purifieth  himself  as  he  is  pure,"  1  John  iii.  3. 
 
 (3.)  Or  if  we  speak  of  the  grace  of  love,  it  is  said,  that  "ye  that  love  the  Lord  hate 
 evil,"  and  also,  "  that  perfect  love  casteth  out  fear  :"  that  is,  slavish  fear,  love  purges  out 
 this,  like  as  salt  purges  out  corrupt  hlood  that  is  in  the  flesh,  to  which  it  is  applied. 
 
 Some  men  say  that  they  have  faith  and  hope  in  Christ,  and  love  to  Christ,  hut  are  as 
 vile,  as  filthy,  and  as  unholy  as  ever  may  be,  swearers,  liars,  dnmkards,  proud,  or  covetous 
 persons.  Now  this  shews,  they  were  never  salted,  they  never  had  true  and  saving  grace  ; 
 for  grace  purges  and  cleanses  the  soul,  as  you  have  now  heard,  Mke  as  salt  purges  flesh. 
 
 (4.)  Salt  is  of  a  preserving  nature,  it  preserveth  things  from  corruption  and  putrefac- 
 tion :  what  would  become  of  flesh,  and  many  other  things,  were  it  nut  for  salt  ?  even  in  a 
 very  short  time  it  would  stink  lilve  carrion,  and  be  good  for  nothing. 
 
 So  saving  gi-ace  preserves  a  man  Irom  sin,  and  all  spiritual  fi':thiness,  both  of  the  flesh 
 and  spirit. 
 
 What  was  it  that  preserved  Joseph  from  the  sin  of  uncleanness  ?  0  he  was  well  salted, 
 he  had  salt  in  himself,  or  saving  grace  in  his  heart,  which  made  him  say,  how  can  I  do 
 this  great  wickedness,  and  sin  against  God  ?  So  what  was  it  which  preserved  good  Nehenii.iii 
 fi'ora  the  sin  of  covetouness,  and  from  oppressing  of  the  people,  as  the  former  governors, 
 had  done  ?  why,  he  had  salt  in  himself,  grace  in  his  heart,  therefore,  saith  he,  so  did  not 
 I,  because  of  tlie  fear  of  tlie  Lord.  Some  things 
 
 5.  Some  things  must  he  salted  quickly,  or  it  may  be  too  late,  they  may  be  J^y'eji''Li,,jj. 
 so  soon  corrupted.  ly. 
 
 So  ought  young  men  and  women  to  be  soon,  or  quickly  salted,  or  seasoned  with  grace, 
 or  they  may  be  so  corrupted,  and  hardened  in  sin,  that  God  may  give  them  up  to  their 
 own  hearts'  lusts,  and  they  become  so  abominable,  that  they  may  be  past  all  hopes  of 
 recovery.  'Tis  dangerous  to  delay  the  salting  of  flesh,  and  some  other  things  ;  so  it  is  very  dan- 
 gerous to  delay  looldng  out  for  grace  ;  youth  is  the  proper  time,  now  while  .it  is  caUed  to- 
 day. "  Behold,  now  is  the  accepted  time,  behold  now  is  the  day  of  salvation,"  2  Cor. 
 vi.  1,  2.  Now  every  soul  should  see  that  they  are  salted  with  this  spiritual  salt,  before 
 God  treads  them  down  as  carrion,  or  as  mire  of  the  streets. 
 
 6.  Sometimes  flesh,  and  other  things  which  are  not  salted,  corrupt  pre-  '^^™'^  ""' 
 seutly,  the  air  being  corrupt  and  soultry.  So  in  such  a  time  as  this  is,  persons  had  mpt. 
 need  be  salted  presently,  we  have  very  corrupt  air,  an  infectious  air,  our  climate  and  days 
 are  dangerous  dwelling  in,  it  is  a  perilous  time,  no  man  can  go  out  of  doois,  or  fall  into  almost 
 any  company,  but  he  may  soon  be  corrupted,  either  with  false  doctrine,  errors,  and  here- 
 sies, or  else  with  evil  and  pernicious  practices,  except  he  be  well  salted  with  grace  and 
 saving  knowledge. 
 
 7.  P'lesh  needeth  to  be  salted,  and  salted  again  and  again,  it  is  not  sufficient  ihat  a 
 little  salt  be  scattered  upon  it :  so  ought  every  Christian  to  be  salted  often,  for  a  little  grace 
 will  not  do,  such  is  the  quality  of  our  nature,  and  the  infectiousness  of  the  air,  and  the 
 days  we  live  in  that  we  ought  to  have  much  gi-ace.  "  It  is  good  that  the  heart  be  estabhsh- 
 ed  with  gi'ace,"'  Heb.  xiii.  9.     To  preserve  them  from  sin,  and  all  manner  of  corruption. 
 
 8.  Salt  also  seasons  all  things,  causing  that  which  is  unsavoury  to  become  pleasant  and 
 wholesome,     "  Can  that  which  is  unsavoury  be  eaten  without  salt,"  Job.  vi.  6. 
 
 Now,  brethren,  gi-ace  makes  many  things  to  relish  and  savour  well  to  a  child  of  God. 
 
 1st.   It  makes  spiritual  things  to  savour  and  taste  most  sweet  to  the  soul.        yvhax  Mna 
 For  although  spiritual  things  are  not  unsavoury  in  themselves,  yet  an  un-     grace  salts, 
 sanctified  or  graceless  heart   cannot  relish  any  sweetness  in  them,  their  souls  being   out  of 
 taste,  they  only  savour  the  things  of  the  flesh. 
 
 (1)  Grace  makes  the  word  of  God  to  taste  sweet :  it  made  David  to  say,  thy  word  is 
 sweeter  to  me  than  honey,  or  the  honey-comb  :  and  holy  Job,  to  prefer  it  above  his  neces- 
 sary food.  "  Thy  word,  saith  the  prophet,  was  found,  and  I  did  eat  it,  and  thy  word  was 
 the  joy  and  rejoicing  of  my  heart,"  Jer.  xv.  19.  But  though  it  be  thus  with  gracious  heai-ts, 
 yet  such  who  are  ungodly,  and  without  grace  can  taste  no  good  nor  sweetness  in  it.  My 
 brethren,  how  sweet  do  the  promises  taste  to  a  man  that  hath  faith  !  hut  what  good  or 
 spiritual  sweetness  can  a  person  find  in  it,  who  believes  not,  or  that  is  destitute  of  faith  ? 
 can  such  feed  upon  the  promises,  or  taste  the  sweetness  of  the  word  ?  no,  no. 
 
 (2.)  Grace  makes  prayer  sweet  to  a  true  believer,  which  hath  no  taste  or  savour  in  it 
 to  graceless  persons :  can  they  find  any  sweetness  in  calling  upon  God  ?  is  it  not  unplea- 
 sant, nay  a  burden,  and  very  grievous  to  them  ?  without  grace,  prayer  hath  no  divine  relish 
 in  it. 
 
 H  2 
 
292  EVEKY  BELIEVER  SALTED  WITH  SALT.  [bOOK  II. 
 
 (3.)  How  sweet,  pleasant,  and  savoury  is  meditation  on  God,  and  Jesus  Christ,  to  one 
 tliat  hatli  much  grace  ?  "  My  meditation  of  him  shall  be  sweet  in  the  niglit-watches,"  Psal. 
 civ.  34. 
 
 (4.)  How  sweet  also  is  spiritual  conference,  and  Christian  converse  one  with  another, 
 to  gracious  persons.  "  Did  not  our  heart  bum  within  us,  whilst  ho  talked  with  us,  and 
 opened  the  scriptures  ?"  Luke  xsiv.  ■i2. 
 
 (5.)  How  sweet  is  the  holy  supper  of  our  Lord  to  a  Cliristian,  who  by  faith  feedeth  on 
 it,  or  is  salted  with  much  grace,  much  faith,  and  love  to  Jesus  Christ  ? 
 
 2ndly.  Grace  makes  afflictions  to  be  savoury,  and  to  relish  well  to  a  tnie  believer,  which 
 to  graceless  persons,  to  sucli  who  have  no  salt  in  themselves,  are  very  bitter  and  irksome  ; 
 "  It  was  good  for  me,  that  I  have  been  afflicted." 
 
 3rdly.  Grace  doth  not  only  cause  spiritual  things  to  be  sweet  and  savoury  to  all  godly 
 persons,  but  it  maketh  them  to  be  most  savoury  also. 
 
 I  say,  grace,  like  salt,  makes  every  true  Christian  to  be  savoury. 
 
 1.  In  his  words  ;  grace  seasons  the  tongnie.  "  Let  your  speech  be  always  with  grace, 
 seasoned  with  salt,"  Col.  iv.  G.  It  is  said  of  our  blessed  Saviour,  that  "  they  admired  the 
 gracious  words  which  proceeded  out  of  his  mouth,  because  he  was  full  of  grace,"  Luke.  iv.  22. 
 Solomon  saith, "  The  tongue  of  the  lighteous  is  as  choice  silver  ;  but  the  heart  of  the 
 wicked  is  of  little  worth,"  Prov.  x.  20  ;   because  not  salted  with  this  sphitual  salt. 
 
 2.  Grace  maketh  believers  savoury  in  their  behaviour,  deportment,  and  carriage  towards 
 all  they  are  in  company  with,  or  converse  with :  but  how  light,  loose,  and  wanton  are 
 graceless  persons  in  their  words,  carriage,  and  behaviour,  for  want  of  this  salt  ? 
 
 3.  Grace  makes  holy  and  gracious  persons  savoury  in  their  garbs  and  dresses.  As 
 you  may  know  the  lightness,  wantonness,  and  unsavouriuess  of  graceless  persons  by  their 
 ■words,  deportments,  and  behaviour  ;  so  you  may  also  by  their  garbs  and  dresses.  Like 
 as  a  bush  hung  out,  shows  that  wine  is  sold  within  ;  so  by  the  vain  and  fantastical  dresses 
 some  persons  wear,  you  may  know  that  there  is  a  vain,  wanton,  and  graceless  heart  with- 
 in. But  if  ye  see  women  dressed  in  sober  garbs,  or  in  modest  apparel,  as  becoming  such 
 who  profess  godliness,  it  may  show  the  graciousness  of  then-  hearts  ;  though  it  is  true, 
 some  carna!  persons  may  go  in  modest  dresses,  like  as  many  professors  appear  to  be  that 
 ■which  they  are  not. 
 
 4.  Grace  maketh  Christians  to  be  savoury  in  their  tradings  and  commerce  with  all  they 
 trade  with  ;  how  full  of  words  are  some  persons,  and  how  will  they  commend  their  goods 
 above  what  they  know  they  ought,  may  be,  tell  a  company  of  lies  to  deceive  the  buyer. 
 It  is  easy  to  discern  a  holy  and  gracious  person  in  his  dealing  and  trading  in  the  world, 
 provided  he  1  3  a  man  of  right  principles,  and  acts  to  a  right  end :  though  it  is  true, 
 many  have  got  the  art  to  counterfeit  a  true  Christian  this  way  also.  In  a  ■word,  grace 
 makes  all  true  believers  savoury  unto  God,  savoury  to  the  saints,  and  savoury  to  the 
 world,  and  also  unto  themselves. 
 
 9.  Salt  (as  Phny,  and  other  Naturalists  observe)  is  very  good  to  destroy  worms  that 
 breed  in  the  body  of  men,  women,  and  children,  and  also  that  it  is  good  against  the  sting 
 of  serpents. 
 
 Grace  is  a  most  ■'  wereign  remedy  against  all  sin,  which  is  the  sting  of  the  old  serpent. 
 "Whosoever  looks  unto  Christ  by  faith,  though  never  so  severely  stung  (as  those  were  in 
 the  wilderness  by  fiery  serpents)  are  all  immediately  cured  ;  and  indeed  to  this  end  is  he 
 held  up  in  the  gospel,  Jol"  iii.  14.  Also  grace,  saving  grace  is  the  only  remedy  to  kill 
 and  destroy  the  worm  of  conscience,  which  breeds  out  oi  that  filth  or  corruption  that  is 
 in  the  soul,  which  I  underst-and  is  that  worm  (which  our  Saviour  saith  in  hell,  dieth  not) 
 it  begiub  to  gnaw  here  in  fl'i  ■world,  -whilst  the  sinner  i^  alive  in  the  body  ;  and  the  prick- 
 ing and  griping  pain  thereu  is  sometimes  very  grievous  and  tormenting,  even  according 
 to  the  degree  and  nature  of  that  sin  or  sins  wiiich  lie  upon  tlie  conscience,  and  a>,eording 
 to  that  ligiit  which  is  in  the  understanding,  especially  wh"n  God  lets  out  conscience  to 
 torment  the  soul. 
 
 Quest.  Why  is  conscience  compared  to  a  worm  ? 
 ■wiiatis  Answ.  1.  Because  as  worms  that  breed  in  the  body,  are  bred  out  of  that 
 
 the^wc-M  corrupt  matter,  or  undigested  food  tliat  nature  cannot  carry  off,  either  in  the 
 that  dies  not.  stomacli,  or  iu  the  bvilly  ;  so  the  worm  of  conscience  is  bred  out  of  the  filth 
 of  sill  and  corruption  in  the  soul :  for  from  the  greatness  of  that  filth,  hon-id  guilt  arises, 
 which  the  natural  powers  of  the  soul  cannot  purge  or  cast  out. 
 
 2.  Because  as  worms  in  the  body  are  the  cause  of  many  sad  and  mortal  diseases  :  so 
 from  this  worm  of  conscience  many  dangerous  diseases  of  the  soul  do  also  arise,  as  uu- 
 
SKll.y.    II. J  K\EnY   BELIEVER    SAT.TED   WITH    SALT.  293 
 
 belief,  lUBlanclioly.  frenzy,  and  desperation  :  wliat  fearful  distempers  (liy  this  means)  took 
 hold  of  Rpira,  and  poor  Mr.  Child  ! 
 
 3.  Because  as  worms  bred  in  the  body  are  very  tormenting :  so  is  the  pa'n  and  an- 
 guisli  which  is  occasioned  by  the  worm  of  conscience.  No  man  is  able  to  e.Kjircss  what 
 sorrow,  pain,  and  torment  those  two  miserable  persons  felt  and  endured,  from  the  guilt  of 
 their  accusing  and  condemning  consciences. 
 
 4.  Because  as  the  body  in  respect  of  all  its  natural  powers  is  not  able  to  cure  the  per- 
 son, or  cast  off  the  pain  that  rises,  or  is  occasioned  by  those  worms  :  so  all  the  natural 
 powers  of  the  soul  cannot  cure  a  man,  or  free  him  of  those  dolorous  pains  which  rise 
 from  the  worm  of  conscience ;  no,  no,  it  must  be  done  by  the  application  of  some  power- 
 ful medicines  or  means  made  use  of,  and  nothing  but  the  Spirit  of  Christ,  and  the  graces 
 thereof;  especially  the  grace  of  faith  can  do  it,  by  which  li  j  blood  of  Christ  is  applied 
 unto  the  conscience. 
 
 5.  Because  as  a  person  who  is  sorely  afflicted,  and  tormented  with  worms,  without 
 speedy  cure  must  die  (for  many  thousands  it  is  thought  do  di  ly  die  of  worms)  so  except 
 a  poor  sinner  hath  not  speedy  cure  of  the  worm  of  conscience,  he  must  die,  or  perish 
 eternally.  But  such  is  the  excellent  nature  of  this  salt,  I  mean,  the  gi-ace  of  faith,  which 
 applies  the  only  remedy,  that  no  sooner  does  a  poor  sinner  believe,  b  .t  he  hath  ease,  and 
 this  worm  is  destroyed,  and  he  perfectly  cured,  and  to  such  a  degree,  that  as  before  his 
 conscience  did  most  sorely  torment  him,  now  his  conscience  (that  worm  being  killed)  gives 
 him  most. sweet  joy  and  peace. 
 
 6.  Yet  as  many  persons  who  have  worms,  and  are  at  times  greatly  distressed  thereby, 
 by  taking  some  medicines,  which  though  they  cannot  cure  them,  yet  give  them  some  ease 
 for  a  while  ;  so  by  false  remedies  many  sinners  have  some  ease  from  their  tormenting  con- 
 sciences, but  soon  their  pain  returns  again  (unless  God  sufi'ers  their  co.isciences  to  be 
 seared)  and  terrifies  them  more  than  ever. 
 
 10.  Salt  causes  great  thirst  (as  all  by  experience  find)  even  so  the  saving  grace  of  God 
 causeth  a  mighty  drought  or  thirst  in  the  soul  after  Jesus  Christ,  the  water  of  life.  "  As 
 the  hart  thirsteth  after  the  water-brooks,  so  my  soul  thirsteth  after  tliee,  0  God,"  Psal. 
 xUi.  1,  '1.  It  is  true,  some  say,  that  thirsting  after  Jesus  Christ  is  a  previous  qualifica- 
 tion for  Christ,  or  as  a  preparation  to  grace,  but  certainly  they  are  mistaken  ;  for  it  is 
 grace  itself  that  causes  tliis  vehement  thirst  and  desire  in  the  soul,  by  its  convictions  dis- 
 covering the  sad  estate  in  which  naturally  it  is  ;  and  also  by  opening  of  the  eyes  of  the 
 understanding,  to  see  the  great  necessity  and  excellency  of  Jesus  Christ.  The  Spirit  (as 
 I  told  you)  being  first  a  Spirit  of  burning,  before  it  is  a  Spirit  of  consolation.  God  by  the 
 Spirit  first  wounds  the  soul,  and  then  heals  it :  and  though  it  is  true,  the  law  may  con- 
 vince of  sin,  yet  those  legal  convictions  only  torment,  and  can  give  no  sight  of  the  only 
 cure  and  remedy  which  a  poor  sinner  ueedeth  ;  but  the  Spirit  of  God  doth  not  only  con- 
 vince of  sin,  but  of  righteousness  also ;  doth  not  only  show  the  soul  its  disease,  but  the 
 only  cure  and  remedy  also  which  is  by  Christ  alone,  and  his  perfect  righteousness,  John 
 xvi.  8,  9. 
 
 11.  Salt  was  made  use  of  under  the  law  (as  I  told  you  before  in  the  explication)  in 
 sacrifices.  "  Every  oblation  of  thy  meat-oflfering  shalt  thou  season  with  salt."  Again,  "  In 
 all  thy  offerings  thou  shalt  use  salt,"  Lev.  ii.  13.  Which  no  doubt  signified  or  typified, 
 that  we  in  all  God's  service  must  act  from  a  principle  of  grace,  or  must  be  salted  with 
 thi»  spiritual  salt.  "  Lot  us  have  grace,  whereby  we  may  serve  Gcjd  acceptably  with  re- 
 verence and  godly  fear,"  Heb.  xii.  '1'6.  The  Hebrew  doctors  lield,  that  that  which  was 
 not  salted  was  abominable  ;  so  those  duties  which  are  not  performed  from  a  principle  of 
 grace,  i,e.,  from  a  principle  of  faith  and  love  to  God,  are  abominable  in  God's  sight. 
 Hence  the  scripture  saith,  that  "  the  sacrifice  of  the  wicked  are  an  abomination  to  the 
 Lord,"  Prov.  xv.  8,  xxi.  27. 
 
 So  much  for  the  first  thing. 
 
 Secondly,  why  should  every  professor  be  salted  with  grace,  or  have  much  grace  in 
 themselves  ? 
 
 1.  Because  there  is  much  corruption,  and  inward  filth  in  the  hearts  of  the  Why  every 
 best  of  saints,  v/hich  grace,  and  notliing  else,  can  purge  out :  possibly  some  ^^ou^f  bo 
 filth  m.ay  be  hid,  there  may  be  some  sin  that  a  believer  hath  not  yet  dis-  salted  with 
 covered  ;  but  if  he  obtain  a  little  more  of  this  salt,  it  will  search  it  out,  snd  *'"""'■ 
 purge  it  forth  also.  Alas,  a  little  salt  will  not  search  and  season  much  flesh,  no,  but 
 much  must  be  applied  to  it :  so  a  little  grace  (as  you  have  heard)  is  not  enough,  it  is  not 
 sufficient  to  mortify  and  overcome  all  those  corruptions  that  aie  in  some  men's  hearts  j 
 
294  EVERY    BEUEVER    SALTED    WITH    SALT.  [bOOK    II 
 
 many  Cliristiaus  are  naturally  of  such  a  perverse  and  crooked  disposition,  so  passionate,  so 
 peevisli,  so  subject  to  malice,  envy,  pride,  and  covetousness,  that  tliey  may  need,  perhaps, 
 ten  times  more  grace  than  another  godly  person,  who  is  naturally  of  a  mild  and  sweet 
 disposition  or  temper. 
 
 2.  Every  professor  hath  need  to  be  well  salted,  or  to  have  much  knowledge  and  grace, 
 because  they  lie  open  to  so  many  temptations  in  these  evil  and  dangerous  times,  where 
 sin,  and  all  manner  of  abominations  do  so  abound  ;  we  live  in  a  bad  air,  a  bad  climate  : 
 so  that  if  men  and  women  be  not  well  salted,  they  will  soon  be  corrupted,  and  detiled 
 with  the  sins  of  these  evil  days.  How  was  blessed  Joseph  corrupted  by  dwelling  in 
 Pharaoh's  court,  he  had  learned  to  swear  the  court  oath,  by  the  life  of  Pharaoh.  "  Ye 
 shall  not  go  forth  hence,  except  your  younger  brother  come  hither,"  Gen.  xlii.  15.  A 
 godly  man  may  abhor  one  sin,  and  not  be  overcome  thereby  ;  but  for  want  of  a  greater 
 measure  of  grace,  and  by  dwelling  in  a  wicked  place  or  family,  he  may  be  overtaken  with 
 another ;  like  as  the  childi-en  of  Isral,  when  they  came  into  the  land  of  Canaan,  and 
 many  of  the  Amorites,  &c.,  dwelling  amongst  them,  they  soon  learned  thek  evil  ways, 
 and  served  their  gods. 
 
 3.  Because  of  the  great  danger  all  professors  are  in,  to  be  tainted  or  comipted  with 
 false  and  poisonous  errors,  and  pernicious  heresies  :  and  now  much  of  this  salt  of  saving 
 grace  and  knowledge  will  be  a  most  sovereign  preservative  against  all  the  danger  they 
 are  in  upon  this  accuunt.  Hence  it  is  the  apostle  saith,  "  It  is  good  to  have  the  heart 
 established  with  grace,  and  not  with  meats,"  Heb.  xiii.  9.  As  they  were  in  danger  of 
 beiiiiT  corrupted  or  tainted  with  Judaism  and  Gentilism,  &c.,  so  are  the  saints  now  with 
 Sociuianism,  Quakerism,  Baxterianism,  &c.  Alas,  how  many  are  sadly  corrujited  and 
 tainted  by  some  of  these  errors  already,  for  want  of  the  salt  of  sixving  grace  and  know- 
 ledge. 
 
 Professors  of  the  gospel  lie  open  to  many  temptations  that  are  very  subject  to  corrupt 
 them  in  doctrine,  as  well  as  in  immoralities  ;  and  it  is  grace  only,  like  unto  salt,  which 
 must  preserve  them  from  evil  principles,  as  well  as  from  evil  practices.  "  Who  can  touch 
 pitch,  and  not  be  defiled  ?  with  the  froward  we  soon  learn  frowardness,"  Psal.  csix.  11. 
 !Sin  is  of  an  infectious  nature  ;  therefore  holy  David  hid  God's  word  in  his  heart,  lest  he 
 should  sin  against  him. 
 
 3.  All  Christians  should  have  much  salt  in  themselves,  because  they  are  too  subject  to 
 decay  in  holiness  and  true  piety.  It  is  grace  only  that  preserves  them  in  a  lively  and  spi- 
 ritual frame.  "  I  will  put  my  fear  into  their  hearts,  and  they  shall  not  de|iarl  from  me,"' 
 Jer.  xxxii.  40.  Grace  is  put  here  for  fear  ;  whosoever  decays  in  grace,  decays  in  goiUy 
 fear,  and  declines  in  his  faith,  love,  patience,  temperance,  humility,  brotherly-kindness, 
 and  charity  (I  mean  in  the  exercise  of  all  these  particular  graces,)  if  there  be  but  a  little 
 sap  in  the  branches,  there  will  be  but  little  fruit. 
 
 4.  Because  according  to  that  degree  of  grace  a  person  hath,  will  his  peace  and  com- 
 fiirt  be.  What  is  the  reason  some  Chrisrians  are  so  full  of  doubts  and  fears,  and  discom- 
 forted, ^^oing  drooping  all  the  day  long  ?  Alas,  it  is  for  the  want  of  faith.  Grace,  much 
 "race,  fortifies  the  soul  against  fear,  and  desjiairing  thoughts.  Job  having  a  strong  faith 
 could  say,  though  God  slay  him,  yet  he  would  trust  in  him.  What  was  the  cause  that 
 the  disciples  were  afraid  ?  Wliy,  our  blessed  Lord  told  them,  it  was  because  they  had  no 
 mnre  faith.  "  0  ye  of  little  faith,  wherefore  do  you  doubt  ?"  Mat.  xiv.  31.  Their 
 fears  and  doubts  arose  from  the  want  of  faith.  Therefore  we  should  have  much  grace  in 
 ourselves. 
 
 5.  Because  it  is  by  the  power  and  virtue  of  grace  in  ourselves  that  we  must  perform 
 all  our  duties.  0  how  heavily  do  we  discharge  religious  duties !  And  how  cold,  and  flat 
 are  we,  if  we  are  not  influenced,  quickened,  and  stirred  up  by  the  grace  of  God  in  our 
 hearts  !  no  service  indeed  is  accepted  which  we  perform,  unless  it  be  done  by  the  power 
 and  assistance  of  grace.  "  Let  us  have  grace  whereby  we  may  sir.e  God  acceptably, 
 with  reverence,  and  godly  fear,"  Heb.  xii.  iiS.  How  did  David  cry,  that  God  would 
 quicken  him  in  his  ways,  which  he  knew  must  be  done  by  the  Spirit  and  grace  of  God  in 
 his  soul. 
 
 6.  Because  it  is  by  havmg  much  grace  in  ourselves,  that  we  are  enabled  to  bear  afflic- 
 tions, reproaches,  and  manifold  trials  which  we  daily  do,  or  may  expect  to  meet  witlial. 
 Abraham  having  much  grace,  much  faith,  was  enabled  to  bear  up  under  the  greatest  trial, 
 even  that  of  sacrificing  of  his  only  son  Isaac  whom  be  loved.    "  He  staggered  not  through 
 
 ■    uidielief,  but  being  strong  in  faith,  he  gave  glory  unto  G"d,"     Kom.  iv.  zO.     Certainly 
 anoth  I  child  of  God,  who  had  not  so  great  a  degiee  of  faith,  would  have  fainted  at  buch  a 
 
SKKM.    II.]  EVERY    BELlE\'Kli    SALTED    \>1TU    SALT.  295 
 
 trial,  or  not  have  been  able  to  have  acted  as  Abraham  did.  We  know  not  what  trials  we 
 may  meet  with,  aiid  therefore  we  are  directed,  to  "  come  boldly  to  the  throne  of  grace,  that 
 we  may  obtiiin  mercy,  and  find  grace  to  help  in  time  of  need,"  Heb.  iv.  16.  A  weak 
 person  is  hard  put  to  it,  to  get  up  a  very  high  hill,  when  a  man  that  is  strong  goes  up 
 with  much  ease. 
 
 7.  Because  grace  sweetens  the  soul,  and  that  not  only  unto  the  person  himself,  but 
 also  it  renders  a  man  savoury  to  God,  and  to  all  good  men.  Such  who  are  well  salted 
 are  a  savoury  sacrifice  unto  God  ;  and  the  more  grace  we  have,  the  more  sweet  and  sa- 
 vom-y  are  we  in  all  respects.  Indeed  it  is  tins  that  commends  religion  to  the  unsavoury 
 world,  it  makes  their  hearts,  their  lips,  and  their  life  to  be  savouiy,  as  you  have  heard, 
 and  therefore  we  should  have  much  of  this  spiritual  salt  in  ourselves. 
 
 8.  Because  it  is  grace  that  purgeth  out  that  inward  filth  and  corruption  that  is  in  the 
 souls  of  believers,  out  of  which  the  worm  of  conscience  breeds.  My  brethren,  the  soul 
 needs  a  purge,  nay  to  be  purged  often,  as  well  the  body.  Vi'e  are  subject  to  many  dis- 
 eases, especially  to  the  worm  of  conscience ;  if  sin  be  not  purged  out,  conscience  will  pinch 
 and  gripe  the  soul  most  bitterly,  like  as  it  did  Joseph's  brethren.  "  We  are  verily  guilty 
 concerning  oui-  brother."  Conscience  may  lie  asleep  for  a  while,  but  a  time  will  come 
 when  it  will  avvake  and  terrify  the  soul  most  sorely.  But  by  having  much  grace,  this 
 may  be  prevented,  it  will  butli  preserve  from,  and  purge  out  filth  and  corruption,  by 
 which  means  a  man  need  not  fear  he  ever  shall  be  aftlicted  with  the  worm  of  conscience. 
 
 9.  Because  the  saints  are  to  season  others.  "  Ye  are  the  salt  of  the  eartli,"  Matt. 
 V.  13.  Now  how  should  they  do  this,  if  they  are  not  well  salted  themselves?  unsavoury 
 professors  make  an  unsavoury  world.  It  is  no  marvel  if  the  world  stink,  and  is  corrupted, 
 if  those  that  should  salt  it  lose  their  saltness.  Therefore  should  all  that  profess  the  gos- 
 pel have  much  salt  in  themselves. 
 
 Thirdly,  who  are  they  that  are  savoury  Christians,  or  that  have  much  salt     ^^'°  ""'y 
 m  themselves  ?  ,.weU  salted. 
 
 I  answer,  such  that  are  well  cleansed  and  purged  from  all  the  inward  filth 
 and  corruptions  of  their  hearts,  or  cleansed  from  their  secret  faults,  and  not  only  from 
 fleshly,  but  also  from  spu'itual  filthiness,  2  Cor.  vii.  1.  The  Pharisees  strove  to  make 
 clean  the  outside  of  the  cup  and  platter ;  they  laboured  after  external  hohuess,  or  to  ap- 
 pear to  men  to  be  righteous,  but  inwardly  they  were  as  a  filthy  sepulchre,  full  of  pride, 
 uncleanness,  and  hypocrisy.  But  a  Christian  that  is  well  salted  with  grace,  is  cleansed 
 from  inward  uncleanness.  Hence  they  are  said  to  be  pure  in  heart.  "  The  pure  in  heart 
 shall  see  God,"  Matt.  v.  8.  They  are  the  sincere  ones.  "  Blessed  are  the  undefiied  in 
 the  way,  who  walk  in  the  law  of  the  Lord,"  Ps.  cxix.  1.  All  that  they  do  is  done  in  up- 
 rightness, they  allow  of  no  sin,  they  have  no  Delilah,  no  beloved  lusts,  sin  doth  not  reio-n 
 nor  predominate  in  them  ;  grace  hath  so  fully  sanctified  their  souls,  there  is  nothiuo'  that 
 they  love,  and  long  after,  more  than  heart  puritj'. 
 
 indly.  Such  who  have  a  savoury  tongue,  that  watch  their  words,  and  keep  the  door 
 of  their  lips.     Brethren,  an  unsavoury  tongue  discovers  an  unsavoury  heart. 
 
 1.  As  a  prating  tongue,  whose  tongue  runs  at  random,  hardly  ever  hes  still.  "  In  the 
 multitude  of  words,  there  wants  not  sin,"  Prov.  x.  19.  This  tongue  is  not  salted,  it  is 
 not  seasoned  with  grace.  "  The  heart  of  the  wise  teaclieth  his  mouth,  and  addeth  learn- 
 ing to  his  lips,"     Prov.  xvi.  23.     A  fool  is  known  by  his  much  speaking. 
 
 Now  this  salt  prevents  this  evil,  he  knows  when  to  speak,  and  when  to  keep  silence ;  he 
 keeps  his  tongue  as  with  a  bridle. 
 
 2.  He  hath  no  jesting  tongue  ;  idle  talking  and  jesting  is  loathed  by  him  ;  whosoever 
 are  given  to  vain  jesting,  and  idle  talking,  have  an  unsavoury  tonge.  But  grace  heals  this 
 evil  also. 
 
 3.  They  have  no  bragging  and  proud  boasting  tongue.  His  own  lips  do  not  praise 
 himself.  How  will  some  glory,  and  boast  of  their  knowledge,  of  their  parts,  of  their  learn- 
 ing 1  "  The  tongue  is  a  little  member,  and  boasteth  great  things,"  James  iii.  v.  The 
 apostle  speaks  of  an  unsavoury  tongue,  a  tongue  that  is  not  tamed,  or  not  salted  with 
 grace.  But  he  that  is  well  seasoned,  speaks  soberly  of  himself,  lie  is  little  in  his  own  eyes, 
 and  so  speaketh,  "  To  me,  who  am  less  than  the  least  saint,  is  this  grace  given,  that  I 
 should  preach  among  the  Gentiles  the  unsearchable  riches  of  Christ,"  Eph.  ii.  8.  This 
 shows  he  was  well  seasoned  with  grace. 
 
 4.  He  hath  not  a  lying  tongue;  no,  he  abhors  lying,  and  speaks  the  tru^h  to  h's  neifh- 
 bour  in  his  heart,  he  dares  not  equivocate,  as  many  do. 
 
 ij.     He. hath  not  a  back  biting  tongue,  a  deti-acting  tongue.     Dc  :Uic  a  backbiter  is  i.ot 
 
296  EVEr.Y  EELIKVEK  SALTED  WITH  SALT.  [bOOK  II. 
 
 salfod,  he  wants  gva.ee,  for  lliis  is  one  of  the  p-oatest  evils  a  man  can  be  giiilly  of.  Such 
 sliall  not  ascend  God's  holy  iiill  ;  for  this  is  the  character  of  such,  "  He  that  hachLiteth 
 not  with  liis  tongne,  nor  taketh  up  a  reproach  against  his  neighhour,"  Psal.  xv.  3.  An 
 imsalted  hackbitiiig  tongue  God  abhorreth.  "  An  ungodly  man  diggeth  up  evil,  and  in 
 his  lips  there  is  a  burning  lire,"  Prov.  xvi.  J.7.  How  will  he  search  and  dig  to  find  out 
 the  faults  of  his  brother  out  of  malice  and  envy,  to  reproach  him  !  This  was  one  of  those 
 evils  the  Gentiles  were  given  up  unto. 
 
 ij.  Not  a  flattering  tongne,  a  dissembling  tongue,  a  fawning  tongue.  Some  will  speak 
 smoothly  to  their  neighbom-,  when  deceit  is  in  their  hearts  ;  but  a  gracious  tongue,  a  tongue 
 seasoned  with  this  salt  will  flatter  no  man,  but  deal  faithfully  with  all. 
 
 7.  A  seasoned  and  well  salted  Christian,  hath  no  railing  nor  scolding  tongue.  He  that 
 1  Cor.  V.  5.      is  guilty  of  railing,  ought  to  be  cast  out  of  the  church. 
 
 3rdly.  You  may  know  savoury  Christians  by  their  savoury  discourse,  and  savoury  be- 
 haviou/-.     AVith  what  modesty,  sobriety,  and  gravity  do  they  behave  themselves ! 
 
 4th!y.  They  are  such  that  are  preserved  from  those  vile  and  abominable  evils,  and 
 corruptions  of  the  world ,  in  tlie  days  in  which  they  live,  both  in  point  of  doctrine  and  practice. 
 
 utlily.  They  have  a  savoury  and  gi'acious  spirit.  "  But  my  seiwant  Caleb  had  another 
 spirit  with  him,"  Numb.  xiv.  24.  These  persons  have  a  heavenly,  a  serious,  an  humble, 
 an  established,  a  generous,  a  patient,  and  a  sincere  spirit ;  and  all  this  is  through  the  na- 
 ture of  this  spiritual  salt,  with  which  they  are  seasoned. 
 
 Cthly.  Such  perform  all  their  duties  acceptably  to  God,  in  faith,  love,  and  humility,  and 
 with  much  zeal  and  fervency  of  spirit.  Grace  makes  them  hot  and  lively.  They  do  all 
 they  do,  in  God's  holy  worship  with  much  affection  irato  God.  "  The  zeal  of  thine  house 
 hath  eaten  me  up." 
 
 7lhly.  They  can  bear  th.e  great  heat  of  persecution  and  temptation,  when  others  are  fly- 
 blown, like  fresh  meat  in  the  heat  of  summer,  they  in  such  a  time  decay  and  corrupt,  and 
 quickly  stink  in  the  nostrils  of  Ciod,  and  all  good  men ;  when  a  well  salted  Christian  en- 
 dures and  corrupts  not,  because  he  is  well  salted. 
 
 APPLICATION. 
 
 1.  'We  may  infer  from  hence,  that  saving  gi-ace  is  the  principal  thing,  as  all  Iniow  salt 
 is.  What  can  we  do  if  we  have  no  salt  ?  It  is  so  excellent  and  so  needful  a  thing ;  and 
 0  what  can  a  poor  creature  do,  that  has  no  saving  grace  in  his  heart?  0  what  will  be- 
 come of  him  in  the  end  ?  He  v.ill  certainly,  like  stinking  flesh,  bo  cast  into  tlie  kennel  of 
 God's  wrath. 
 
 2.  We  may  also  infer  from  wliat  has  been  said,  that  the  cause  of  all  those  abominable 
 evils  which  abound  in  the  world,  is,  because  men  arc  not  salted,  they  have  not  the  grace  of 
 God  in  them. 
 
 3.  Moreover  it  informs  us,  wherefore  it  is  that  some  professors  are  more  savoury  than 
 others,  they  are  better  salted,  they  have  more  salt  or  grace  in  themselves.  0  what  a 
 multitude  of  proud,  carnal,  earthly,  and  envious  professors  are  there  in  these  evil  days;  but 
 the  cause  is,  they  are  not  salted.  And  hence  it  is  they  are  so  ready  to  corrupt  others,  as 
 tainted  flesh  is  subject  to  taint  tha.t  which  may  be  sweet  that  lies  by  it. 
 
 4.  Sinners  be  exhorted  to  get  salt,  provide  yourselves  salt  before  it  be  too  late,  you 
 may  in  a  siiort  time  be  past  all  recovery.  Sidt  will  not  renew  you  when  God  hath  left 
 you  to  your  own  hearts'  lusts. 
 
 You  must  know  whither  you  must  go  for  this  salt,  it  is  laid  tip  in  Cln-ist,  be  is  "  full  of 
 grace  and  truth  ;"  John.  i.  14.  You  must  go  to  him  for  it,  buy  it  of  him,  you  may  have  it 
 on  easy  terms,  even  "  without  money,  and  without  price."  Isa.lv.  1.  Yet  know,  the  mar- 
 ket-day may  be  soon  over. 
 
 MOTIVES. 
 
 1.  There  is  no  corroption,  no  sin,  or  abominable  fdtli,  but  this  salt  will  purge  it  out. 
 
 2.  Doing  once  well  salted,  you  need  never  fear  a  total  defection,  such  shall  not  ever 
 perish.  Not  that  the  grace  a  person  hath  received  will  preserve  him  ;  no,  but  God  will  con- 
 tinually add  more  salt,  give  more  gi-ace  to  such, 
 
 3.  This  salt  will  preserve  you  in  all  times,  in  all  company,  in  all  temptations. 
 
 4.  It  hath  one  or  two  properties  that  commmon  salt  hath  not,  viz., 
 
 (1.)    It  will  recover  such  persons  that  stink,  and  are  abominable  in  God's  sight. 
 (2.)    Such  is  the  nature  of  this  spiritual  salt,  that  it  will  never  loose  its  saltness. 
 (3)    You  cannot  be  over  salted,  no  man  can  liave  too  much  grace. 
 
SERM.  III.l  AND   IIWK   PKAcE   ONIC    WITH   AKuTllKK.  2dt 
 
 Lastly,  It  will  render  you  and  ;ill  your  duties  most  acceptable  uuto  God,  oven  as  a  pweet 
 smelling  savour. 
 
 3rdly.  Examine  yourselves,  you  that  are  professors,  have  you  salt  in  yourselves  ?  are 
 you  of  a  sweet,  peaceable,  and  loviticj  temper,  ready  to  forgive,  being  meek  and  lowly  in 
 lieart,  being  holy  and  heavenly,  botli  in  lieart  and  life  ?  if  so,  what  comfort  may  this  doc- 
 trine administer  to  you  ;  it  is  a  sign  you  arc  those  God  loved  from  everlasting,  and  shall 
 be  saved,  for  gi-ace  is  the  seed  of  glory. 
 
 SERMON    HI. 
 
 ^nd  hnvc  peace  one  with  ,"nother. —  Mark  ix.  TjO. 
 
 T)0CT.  That  it  is  the  indispensible  duty  of  the  saints,  disciples,  and  members  of  the  church 
 of  Christ,  to  have  peace  one  with  auotlier,  or  to  maintain  love,  union,  and  sweet  concord 
 among  themselves. 
 
 There  are  two  parts  in  our  text. 
 
 1st.  A.  duty  enjoined. 
 
 2ndly.  An  excellent  virtue  commanded,  "  peace  one  with  another." 
 
 1.  The  person  exhorting  to  .this  duty,  is  Jesus  Christ. 
 
 2.  The  persons  exhorted  are  his  diciples. 
 In  speaking  to  this  great  proposition, 
 
 First,  I  shall  prove  it  is  the  indispensible  duty  of  the  saints  and  members  of  Christ,  to 
 have  peace  one  with  another. 
 
 Secondly,  Give  you  the  reasons  of  it,  or  show  you  wherefore. 
 
 Thirdly,  Give  some  directions  how  to  attain,  and  maintain  peace  one  with  another. 
 
 Fourthly,  Apply  it. 
 
 First,  I'sliall  prove  that  it  is  the  indispensible  duty  of  the  samts  and  peo-  Jf 's'Jn^,^"'^ 
 pie  of  God,  to  live  iu  peace  one  with  another.  See  what  the  holy  apostle  saith,  have  peace 
 "  Endeavouring  to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace,"  Eph.  seivS  '^™" 
 iv.  3.  Endeavouring,  this  word  denotes  not  only  the  duty,  but  the  difficulty 
 in  reaching  or  attaining  unto  it,  and  also  in  maintaining  of  peace  and  uron.  Beloved, 
 Satan  and  the  flesh  are  great  enemies  to  peace.  "  The  spirit  that  dwelleth  in  us,  lusteth 
 to  envy,"  James  iv.  5.  Again,  saith  Paul,  "  Fulfil  ye  my  joy,  that  ye  be  like- 
 minded,  having  the  same  love,  being  of  one  accord,  and  of  one  mind."  To  which  I  migiit 
 add  v/hat  he  says  in  another  place,  "  Be  at  peace  among  yourselves,"  1  Tbess.  v.  13. 
 
 Thus  having  proved,  that  this  is  the  indispensible  duty  of  believers,  I  shall. 
 
 Secondly,  Give  you  the  reasons  wlty  they  should  be  at  peace  one  with  another. 
 
 1.  Because  it  is  a  holy  precept  of  our  blessed  Lord,  therefore  a  great  sin  not  to  endea- 
 vour after  it,  or  not  to  live  in  love  and  peace.  You  dread  lying,  swearing,  stealing,  drunk- 
 enness, A'C,  because  these  are  abominable  sins,  hateful  to  God,  and  breaches  of  his  holy 
 law.  Why,  brethren,  so  it  is  not  to  have  peace,  or  not  to  live  in  love  and  peace  one  with 
 another.  "  A  new  commandment  I  give  unto  you,  that  you  love  one  another."  It  is  the 
 will  of  God,  as  the  apostle  speaks  in  another  case,  "  This  is  the  will  of  God,  even  your 
 sanctification ;"  so  I  may  say,  this  is  the  will  of  God,  even  that  you  have  peace  one  (('ith 
 another. 
 
 2.  Because  peace,  love,  and  union,  God  exceedingly  delights  in,  and  also'commends  in 
 his  word,  as  good  and  pleasant  in  his  siglit ;  "  Behold  how  good  and  pleasant  a  thing  it  is, 
 for  brethren  to  dwell  together  in  unity,"  Psa.  cxxxiii.  1.  Shall  we  not  do  that  which  God 
 thus  commends  and  takes  delight  in.  As  he  saith,  "  0  do  not  this  abominable  thing  that 
 I  hate  ;"  so  let  me  say,  0  do  this  thing  that  lie  loves,  and  dehghteth  iu. 
 
 3.  This  is  agreeable  to  the  principles  of  religion,  and  true  piety,  and  design  of  the 
 gospel,  and  it  is  also  tl>e  efu-ct  of  true  grace. 
 
 When  our  blessed  Lord  was  born,  the  angel  proclaimed;  "  glory  to  God  on  high,  and 
 on  earth  peace."  Not  only  peace  with  God,  but  also  peace  one  with  another.  Brethren, 
 hath  Christ  made  our  peace  with  God  by  his  own  blood,  and  shall  we  not  be  at  peace  one 
 with  another?  God  forbid. 
 
 This  was  one  design  and  end  of  Christ's  coming,  viz.,  "  He  shall  turn  the  hearts 
 of  the  fathers  to  the  children,  and  the  hearts  of  the  children  to  the  fathers,"  Mai.  iv.  0, 
 
298  •     AND  HAVK    PEACE   ONE   WITH   ANOTHER.  [bOOK   II. 
 
 that  is,  to  make  all  the  saints  to  live  in  love  and  peace,  and  not  in  strife,  contention,  and 
 divisions. 
 
 4.  Moreover,  this  wlU  be  one  of  the  principal  blessings  of  the  reign  of  Jesus  Christ  in 
 his  visible  kingdom,  there  shall  be  sweet  peace  and  concord  among  all  the  saints :  "  The 
 wolf  also  shaU  dwell  with  the  Iamb,  and  the  leopard  shall  lie  down  with  the  kid  ;  and  the 
 calf,  and  the  young  lion,  and  the  falling  together,  and  a  little  child  shall  lead  them.  And 
 the  cow  and  the  bear  shall  feed,  their  young  ones  shall  lie  down  together  ;  and  the  lion 
 shall  eat  straw  like  the  ox,  &c.  They  shall  not  hurt  nor  destroy  in  all  my  holy  moun- 
 tain," &c.,  Isa.  xi.  6 — 9.  There  shall  be  then  no  lion-hke  nor  wolfish  nature  among  men 
 any  more. 
 
 But  the  saints  shall  all  serve  the  Lord  with  oneness  of  heart,  or  with  one  consent. 
 God  is  now  about  "  gathering  the  nations,  and  assembling  the  kingdoms,  to  pour  upon  them 
 his  indignation,  even  all  his  fierce  anger  ;  for  all  the  earth  shall  be  devoured  with  the  fire 
 of  his  jealousy,"  Zeph.  iii.  8.  Well,  but  what  will  be  the  effect  of  all  this,  what  will 
 immediately  follow  ?  even  the  peaceable  kingdom  of  Jesus  Christ :  observe  the  very  next 
 Words,  "  For  then  will  I  turn  to  the  people  a  pure  language,  that  they  may  all  call  upon 
 the  name  of  the  Lord,  to  serve  him  with  one  cunsent,"  verse  9.  Certainly  the  kingdom  of 
 C  hrist  is  not  yet  begun,  for  our  days  do  not  look  like  to  such  a  time  which  the  prophet 
 speaks  of,  but  it  shews  what  our  duty  is  ;  and  if  the  kingdom  of  Christ  be  come  with  power 
 on  our  souls,  this  will  be  one  effect  thereof,  namely  power  on  our  sweet,  loving,  and 
 peaceable  spirit,  and  temper  of  heart. 
 
 5.  My  brethren,  God  is  the  God  of  peace,  and  Jesus  Christ  is  the  Prince  of  peace,  and 
 the  Holy  Spirit  is  the  bond  of  peace,  and  the  Gospel  is  called  the  Gospel  of  peace,  there- 
 fore the  saints  and  children  of  God  should  labour  to  have  peace  one  with  another ;  how 
 else  will  it  appear  they  are  related  to  such  a  Father,  and  are  the  subjects  of  such  a  Prince, 
 and  are  led  and  guided  by  such  a  Spirit,  and  feel  the  divine  power  of  such  a  Gospel  on 
 their  own  souls  ?  It  is  said,  "  The  multitude  of  them  that  believed  were  of  one  heart, 
 and  one  soul,"  Acts.  iv.  32.  Moi'eover,  is  said  of  the  saints  in  the  succeeding  age  after  the 
 apostles,  that  the  unity  and  peace  of  Christians  was  so  famous,  that  they  had  this  name  or 
 character,  viz.,  "  A  people  that  agreed  amongst  themselves."  I  am  sure  this  cannot  be 
 said  to  be  the  character  of  God's  people  in  this  present  age,  the  more  to  be  lamented.  0 
 how  are  we  divided  !  what  animosities,  envyings,  and  coufusiuns  are  among  us? 
 
 6.  Love,  peace,  and  concord,  is  the  property  of  the  new  heart ;  "  And  I  will  give 
 them  one  heart,  and  I  will  put  a  new  spirit  within  you,"  Ezek.  xi.  19.  &c.  A  faithful 
 heart,  an  honest  and  sincere  heart,  a  heart  not  divided  between  God  and  idols,  not  a 
 Greenhiii.  heart  drawing  back  or  revolting  from  God,  yea  and  a  heart  united  to  each 
 otlier,  a  loving  and  peaceable  heart ;  as  they  have  all  one  God,  one  Saviour,  one  faith,  so 
 they  shall  have  sweet  communion  together ;  they  shall  be  united,  or  have  much  love,  and 
 mutual  agreement  between  themselves,  they  shall  liave  one  heart. 
 
 Unum  est  ens  indivisum  in  se  ;  unius  qnidditus,  est  essendi  indivisibilitas. 
 
 Pcali^er's         Others  say,  that  is  one  which  is  indivisum  a  se,  <^  divisum  ab  omni  alio.     Such 
 
 Tv'um  2;    '      a  heart  they  shall  have,  a  heart  undivided  in  itself,  and  divided  from  all 
 
 MetiTph."         things  heterogeneal,  and  of  a  dividing  nature.     This  oneness  of  heart  may  be 
 
 considered, 
 
 (1.)  Respecting  themselves,  and  so  first,  as  it  includes  the  judgment  and  afiections, 
 they  shall  not  dissent  and  cross  one  another  ;  but  when  truth  is  in  their  understanding,  the 
 affections  shall  close  with  it. 
 
 (2.)  It  denotes  also  that  the  will  and  conscience  shall  not  be  divided,  or  oppose  one  and 
 the  other,  as  it  doth  in  hypocrites, 
 
 (3.)  In  respect  of  God ;  they  shall  all  look  at  God  as  the  only  and  adequate  object  of 
 theu-  liearts,  they  shall  be  content  with  him  alone. 
 
 (4.)  Moreover,  in  respect  to  God's  worship,  they  shall  not  be  for  human  mixtures  in 
 divine  worship ;  "  In  that  day  shall  there  be  one  Lord,  and  his  name  one,"  Zech.  xiv.  9, 
 Jer.  xsxii.  ^iil.     By  name  expositors  understand  worship,  and  that  shall  be  one. 
 
 (5.)  In  respect  of  the  saints. 
 
 (l.j  Theu-.iudgment  shall  be  one,  i.e.,  they  shall  agree  in  all  fundamental,  and  sub- 
 stantial pdnts  of  faith. 
 
 (2.)  One  in  love  and  affections  :  though  in  some  circumstantial  things  or  matters  of  less 
 moment  they  may  dift'er,  yet  they  shall  all  own  one  another  as  brethren,  and  love  each 
 other.  Kiiw  if  tins  be  the  projieity  of  the  new  heart,  how  doth  it  behove  us  to  labour  for 
 love,  peace,  and  oneness  of  heait,  and  sjiirit? 
 
SERM.    in.]  AND    IIAVli    I'EAOE    OXIJ    WITH    ANO  'HER .  299 
 
 7.  Because  believers  are  brethren,  this  is  a  great  ai-gument  why  we  should  live  in  love 
 and  peace  together :  we  may  say  with  Abraham  to  liis  kinsman  Lot,  "  Let  there  be  no 
 strife,  I  pray  thee,  betwixt  thee  and  me,  for  we  are  brethren,"  Gen.  xiii.  8.  Discord 
 among  brethren  is  abominable,  not  only  to  God,  but  it  is  hateful  in  the  sight  of  all  men  : 
 we  have  all  one  Father,  one  Lord  Jesus  Christ,  one  faith,  one  baptism  ;"  Eph.  iv.  3  ;  and 
 aru  all  of  us  members  of  one  and  the  same  body :  the  relation  we  stand  one  to  another, 
 should  stir  up  to  strive  after  love  and  peace.  Dear  children  will  not  quarrel  with  one 
 another,  because  it  would  grieve  the  heart  (should  they  so  do)  of  their  tender,  gracious 
 Father,  and  expose  hira  ami  his  family  to  reproach. 
 
 8.  Because  hereby  we  shall  answer  the  blessed  purport  of  the  Lord's  supper :  "  For  we 
 being  many,  are  one  bread,  and  one  body;  for  we  all  partake  of  that  one  bread,"  1  Cor. 
 X.  17.  One  loaf  is  made  up  of  many  corns  of  wheat :  so  we  who  are  but  one  body,  or 
 members  of  the  same  church,  should  demonstrate  this  sacred  union,  by  living  in  love  and 
 jiL'ace.  M'hat,  shall  we  eat  of  one  and  the  same  bread,  and  not  be  of  one  heart,  or  not  be 
 united  together  in  love  ?  this  is  to  contradict  the  purport  of  this  holy  ordinance. 
 
 9.  Because  this  peace  and  union  tends  to  make  our  commuuion  most  sweet  and  com- 
 fortable to  each  other.  "How  can  two  wallc  together,  except  they  are  agreed  ?"  Amos 
 iii.  3.  Can  we  liave  communion  with  God,  unless  we  are  in  a  state  of  mystical  union  with 
 him  ?  And  as  this  cannot  be,  so  here  also,  i.  e.,  we  cannot  have  fellowship  and  communiou 
 one  with  another,  unless  our  hearts  are  united  to  each  other.  Or  can  our  seeming  com- 
 munion be  acceptable  to  God,  if  our  hearts  are  not  united  in  sincere  love  and  affections  ? 
 Moreover,  where  this  is  wanting,  how  are  the  ways  of  God,  and  people  of  God,  exposed 
 to  the  reproach,  and  to  the  contempt  of  an  ungodly  world  ?  But,  on  the  contrary,  what 
 saith  our  blessed  Lord,  "  By  this  shall  all  men  know  that  ye  are  my  disciples,  if  ye  love 
 one  another." 
 
 10.  Because  this  will  prevent  all  those  grievous  evils,  which  commonly  attend  the  want 
 of  h>ve,  viz.,  strife,  contention,  and  divisions,  &c. 
 
 (1.)  Peace  among  ourselves  prevents  Satan  in  liis  design,  whose  work  it  is  to  sow  dis- 
 cord, and  to  alienate  the  hearts  of  Christians  frcmi  one  another.  My  brethren,  this  is  the 
 way  to  counterwork  the  devil,  and  to  hinder  him  in  one  grand  design  of  his. 
 
 (2.  It  will  also  prevent  the  loss  of  much  precious  time  in  making  up  breaches,  or  to 
 unite  such  who  were  at  discord  one  with  another. 
 
 {^1.)  It  will  also  prevent  the  troubles  which  arise  in  the  church,  through  that  discord, 
 strife,  and  contention  which  may  be  between  one  member  and  another;  for,  were  care 
 taken  to  maintain  love  and  peace,  and  things  that  tend  to  peace  and  holiness,  we  should 
 have  but  little  to  do  in  days  of  discipline,  which  often  grieve  and  stumble  the  weak,  and 
 tends  to  hinder  the  increase  of  the  churches. 
 
 (1.)  Moreover,  it  would  prevent  those  obstructions,  of  doing  much  good  ;  for  experience 
 shows,  that  when  the  bond  of  love  and  peace  is  broken  between  one  member  and  another, 
 such  things  that  tend  to  public  good  are  greatly  obstructed  ;  because  all  do  not  draw 
 together,  like  the  horses  in  Pharaoh's  chariot,  but  heavy  burdens  are  laid  upon  some  whilst 
 others,  through  offences  given,  withdraw  their  hands,  and  will  do  but  little  or  nothing. 
 
 (5.)  It  would  prevent  also  the  public  reproach  and  scandal,  which  divisions,  and  want 
 of  love  and  peace  cast  upon  the  ways  and  people  of  God  ;  for  thus  they  without  are  ready 
 to  say,  viz.,  they  are  full  of  envy  and  hatred  to  each  other,  or  they  do  not  love  one  another ; 
 can  these  be  the  people  of  God  ?     "  Woe  to  the  world  because  of  offences." 
 
 11.  It  is  the  indispensible  duty  of  believers,  to  have  love  and  peace  among  themselves, 
 because  this  is  that  which  makes,  or  tends  to  make  the  church  formidable,  and  "  terrible 
 as  an  army  with  bamiers,"  Cant.  vi.  10,  or  like  a  sheaf  of  arrows  bound  up  together,  which 
 cannot  be  broken.  It  was  an  old  jiroverb,  Divide  them,  and  destroy  them.  "A  city  di- 
 vided (saith  our  Saviour)  against  itself  cannot  stand."  You  have  perhaps  heard  of  that 
 aged  man,  who  having  miiuy  sons  whom  he  called  to  him  on  his  death-bed,  he  bid  them 
 bring  a  sheaf  of  arrows  to  him,  which  was  done ;  and  he  gave  it  to  his  eldest  son,  and  bid 
 him  break  that  sheaf  of  arrows,  which  he  strove  to  do,  but  could  not;  then  he  gave  it  to 
 his  next  son  to  break,  but  he  could  not ;  then  he  bid  his  eldest  son  take  out  one  single  ar- 
 row, whicii  he  did  :  said  the  father  to  him,  break  il,  and  so  he  presently,  and  with  much 
 ease  did :  upon  which  thus  spoke  the  old  man,  Cliihlreu,  while  you  abide  together  in  love 
 as  one  man,  you  will  be  like  a  sheaf  of  arrows,  that  cannot,  by  your  enemies  be  broken  ; 
 but  if  you  are  divided  and  alienated  from  each  other,  you  will  be  easily  broken  into  pieces. 
 
 12.  This  farther  a)ipears,  because  by  this  means  mutual  prayer  will  not  be  hindered. 
 Evident  it  is,  that  if  diicord  be  betweeu  a  man  and  his  wife,  their  prayers  are  thereby 
 
cOO  AND    HAVE    PEACE    ONE    WITH    AXOTHKH.  [bOOK    II. 
 
 hinilered  :  hence  tlie  ajiostle  advises  such  tliat  are  married  not  to  defraud  one  anotlier,  that 
 tlieir  prayers  be  not  obstructed :  it  is  said,  Acts  iv.  M,  "  That  they  lifted  up  their  voice 
 with  one  accord." 
 
 Divisions  in  a  family  hinder  mutual  prayer  in  that  family  :  can  we  join  in  our  hearts  to- 
 gether, if  we  are  not  at  peace  one  with  another  ? 
 
 13.  Because  this  provokes  to  sympathy :  what  then  is  the  joy  of  one,  will  be  the  joy  of 
 all ;  and  what  is  the  grief  and  sorrow  of  one,  will  be  the  grief  and  sorrow  of  all ;  and  so 
 liereby  we  shall  be  capable  to  answer  that  holy  precept,  "  Eejoice  with  them  that  rejoice, 
 and  mourn  with  them  that  mourn."  How  doth  the  tender  husband  sympathize  with  his 
 dear  wife,  and  the  tender  wife  sympathize  with  the  dear  husband  in  his  troubles  and  af- 
 flictions, or  the  tender  parents  symyathize  with  their  distressed  and  afflicted  children  ? 
 
 Did  believers  look  upon  each  other,  as  being  bone  of  the  same  bone,  and  flesh  of  the 
 same  flesh ;  how  would  tliey  love  and  sy)npathize  with  one  another,  and  help  and  relieve 
 each  other  in  all  their  wants  and  necessities  ? 
 
 Thirdly,  I  shall  give  you  some  du-ections,  in  order  to  attain  and  maintain  peace,  love, 
 and  concord  with  one  another. 
 
 Directions  to  ^-  Labour  after  meekness  and  humbleness  of  mind;  this  is  a  great  ad- 
 pence  one  vancoment  of  peace.  "  Only  of  pride  cometli  contention,"'  Prov.  xiii.  10. 
 witianot  er.  Were  men  of  an  humble,  meek,  and  quiet  spirit,  and  not  proud  and  con- 
 ceited, they  would  not  make  such  trouble,  or  cause  and  stir  up  strife  and  contention,  as 
 many  times  they  do.  "  Let  nothing  be  done  through  strife  and  vain-glory,  but  in  low- 
 liness of  mind  let  each  esteem  others  better  than  themselves,"  Phil.  ii.  3.  An  humble  per- 
 son will  be  a  peaceable  person. 
 
 '2.  Speak  well  of  all  your  brethren  who  IioM  the  head,  or  are  sound  in  the  faith,  in 
 respect  of  all  fundamental  principles,  though  not  in  every  thing  of  j'our  opinion  in  some 
 points  of  religion  :  for  peace  among  ourselves  ought  not  to  be  restrained  only  to  the  mem- 
 bers of  that  church  we  belong  unto,  but  to  all  the  saints,  let  them  be  Presbyterians,  Inde- 
 pendents, or  Baptists.  I  do  not  mean  that  it  is  your  duty  to  hold  church-communion  with 
 all ;  no,  that  cannot  be,  unless  all  were  of  one  judgment  in  all  the  essentials  of  church- 
 constitution  :  for  mutual  love  is  not  to  be  the  rule  of  our  church-communion  and  fellowship, 
 but  the  word  of  Christ.  But  though  we  cannot  as  yet  be  all  of  one  judgment  in  this  case, 
 yet  we  ought  not  to  censure  one  another  but  own  each  other  for  brethren,  and  be  all  imi- 
 ted  in  love  and  aft'ections.  How  uncliristian-like  is  it  to  render  them  that  differ  from  us 
 odious,  as  if  they  were  not  members  of  the  mysticTl  body  of  Christ,  or  belonged  not  to  the 
 universal  cluuxh  ?  "  Speak  evil  of  no  man,"  no,  nor  speak  of  the  evils  of  any,  except  the 
 evil  or  sin  they  are  guilty  of  be  public,  and  notorious  ;  and  that  not  then  out  of  an  ill  pur- 
 pose, to  expose  the  person  out  of  spite  and  revenge  ;  for  that  is  most  hateful  and  abomi- 
 nable in  the  sight  of  God,  and  tends  to  strife  and  discord.  "  As  much  as  lietli  in  you,  live 
 peaceably  with  all  men,"  but  much  more  with  all  the  saints  and  people  of  God. 
 
 3.  If  you  would  have  peace  one  with  another,  avoid  all  secret  whisperings  and  back- 
 bitings  ;  for  indeed  nothing  more  tends  to  break  the  bonds  of  peace,  than  such  unlawful  and 
 sinful  practice.  "  A  wrathful  man  stirreth  up  strife,  but  he  that  is  slow  to  anger  appeaseth 
 strife,"  Prov.  XV.  1 8.  "  A  froward  man  soweth  strife,  and  a  whisperer  separateth  chief 
 friends,"  Prov.  xvi.  28.  Now  to  avoid  this  evil,  be  sure  you  discountenance,  nay,  sharply 
 rebuke  the  backbiter  ;  for  such  who  do  it  not  are  really  guilty,  as  the  proverb  is,  "  The 
 receiver  is  as  bad  as  the  thief." 
 
 4.  Seek  the  temporal  as  well  as  the  spiritual  good  of  all  your  brethren,  especially  they 
 that  are  of  the  same  church  or  community  with  you.  "  Let  no  man  seek  his  own,  but 
 every  one  his  brother's  wealth,"  1  Cor.  x.  24.  Do  they  do  so  that  will  not  trade  with  their 
 brother,  nor  help  him  in  his  necessity,  when  it  is  in  the  power  of  his  hands  ?  what,  not  lend 
 five  pounds  to  thy  poor  brother,  or  more  or  less,  which  might  bo  of  gi'eat  advantage  to  him, 
 though  thou  hast  perhaps  hundreds  lying  by  tiiee. 
 
 I  cannot  see  how  love  and  peace  can  be  maintained,  where  those  duties  of  charity,  sym- 
 pathy, and  brotherly-kindness  are  neglected  :  tliou  wilt  not  buy  what  thou  needest  of  thy 
 brother,  but  rather  of  strangers  ;  though  I'y  tliis  neglect  of  thine,  and  others,  it  tends  to  his 
 undoing  ;  and  if  thou  and  other  friends  did  trade  with  him,  he  might  live  comfortably. 
 How  doth  this  evil  create  hard  thoughts  in  one  brother  against  another,  and  break  the 
 bonds  of  love  and  peace  ?  They  call  me  a  brother,  saith  the  poor  man,  but  I  see  no  bro- 
 tlicrly  love  to  be  in  them.  .  "I  seek  not  mine  own  profit  (saith  Paul)  but  the  profit  of 
 many,"  1  Cor.  x.  33.  But  it  will  be  hard  for  a  man  to  believe  you  seek  the  good  and  pro- 
 fit of  his  soul  when  you  do  not  seek  the  profit  of  his  body,  or  external  good  of  his  family. 
 
KKRM.     lU.]  AND   IIAVK   PEACE    ONE    WITH    ANOTniSE.  301 
 
 5.  If  you  woiilcl  have  peace  one  with  another,  see  tliat  you  deal  with  your  offending 
 brother  according  to  that  rule  our  blessed  Lord  hath  laid  down,  Slatt.  18. 
 
 (1.)  TtU  him  his  fault  between  tliee  and  him  alone,  but  do  it  gently,  sweetly,  and 
 not  in  a  rough  ami  angry  manner,  and  labour  again  and  again  to  convince  him  of  evil ;  but 
 if  thou  canst  not  prevail, 
 
 (2.)  Then  take,  one  or  two  more  with  tliee,  a-.ul  see  what  you  and  they  can  do,  but  with 
 all  mildness ;  but  do  not  think  that  tlieir  sjieaking  to  him  is  enough,  or  doth  answer  the 
 r.ilo  :  no,  no,  but  yon  and  tliey  must  labour  to  bring  him  to  a  sight  and  sense  of  liis  sin  ; 
 and  be  sure  all  tljis  wliile  discover  his  fault  to  no  other :  at  first  you  should  take  heed  that 
 you  conceal  his  evil,  and  divulge  it  to  none  till  you  have  privately  done  your  duty.  But 
 if  you  alone,  nor  one,  or  two  more  cannot  win  him,  then  bring  it  to  the  church.  Now  this 
 rule  carefully  observed,  will  greatly  tend  to  peace,  order,  and  concord. 
 
 G.  If  you  would  have  peace  among  yourselves,  make  it  matter  of  conscience  always  to 
 attend  the  j  ublic  worship  of  God  in  the  clmrcli  to  wliich  you  belong,  and  do  not  hear  at 
 such  times  anywliere  else.  What  though  your  neighbours  feed  in  a  richer  pasture  than 
 yours  is  ?  will  you  break  the  hedge  to  feed  in  that  pasture  which  is  none  of  your  own  ?  I 
 must  tell  you,  it  is  but  stolen  bread,  and  it  tends  to  disorder  and  confusion  ;  for  by  the  same 
 reason  that  you  go  and  hear  where  you  please,  every  member  may,  and  what  then  will  be- 
 come of  that  particular  churcli  to  whicli  you  belong  ?  0  what  grief  and  oft'ence  is  this  to 
 your  pastor  and  fellow-brethren  !  If  this  be  not  prevented,  you  cannot  e.xpect  peace  one 
 with  another.  "  They  went  to  their  own  company,"  Acts  iv.  23.  I  tell  you  that  such 
 actions  are  a  breach  of  that  precept ;  "  Forsake  not  the  assembling  yourselves  together,  as 
 the  manner  of  some  is,"  Heb.  x.  23  ;  you  must  assemble  together,  not  with  others  that  are 
 not  of  your  community, 
 
 7.  Be  sure  be  impartial  in  judgment  in  the  discipline  of  the  church  ;  let  none  be  con- 
 nived at  out  of  favom-,  nor  others  dealt  severely  witli,  out  of  prejudice.  Levi  was  not 
 to  know  his  father  nor  his  mother  in  judgment. 
 
 8.  Let  no  one  part  of  tlie  church  meet  together  as  dissatisfied  persons,  to  consult  church 
 matters,  without  the  knowledge  of  the  pastor,  or  consent  and  appointment  of  the  church  : 
 for  where  this  is  done,  the  bond  of  love  and  peace  is  broken. 
 
 9.  Let  no  members  be  received  into  the  church,  without  general  satisfaction  taken  of 
 their  faith  and  godly  conversation ;  neither  be  careless  or  remiss  in  receiving  of  persons, 
 lest  such  get  in  among  you,  who  by  their  turbulent  spirits,  or  ill  lives,  disturb  or  disquiet 
 the  peace  of  tlie  church.  AVhat  sad  examples  are  there  in  some  churches  arising  from 
 hence,  viz.,  by  loose  persons  getting  in  among  them  ! 
 
 10.  Avoid  the  reception  of  any  persons  from  other  orderly  churches  sound  in  the  faith, 
 without  the  consent  of  that  church  to  wliom  they  belong  ;  for  that  is  to  destroy  the  just 
 authority  and  power  of  Christ  in  each  particular  congregation  ;  nor  is  it  to  do  as  you  would 
 be  done  unto  :  therefore  that  church  and  pastor  that  is  guilty  of  this  evil  ought  to  be  dis- 
 countenanced as  violaters  of  the  rules  of  order  and  peace  amongst  the  churehes  of  the  saints. 
 
 11.  Let  no  feuds  .arise,  no  strife  not  dissension  upon  differing  sentiments  that  may  be  in 
 some  members  miuds  from  others  about  circumstantial  matters,  either  in  respect  of  faith, 
 practice,  or  discipline ;  because  all  have  not  attained  to  the  same  degree  of  light  and  know- 
 ledge, in  all  such  cases  one  member  must  bear  w'ith  another,  Jude  10.  Jam.  iii.  14,  16. 
 
 12.  Let  every  niember  avoid  the  believmg  a  report  or  charge  against  any  brother  or 
 sister,  before  they  know  the  truth  of  the  matter ;  for  perhaps  sucli  reports  may  be  spread 
 abroad  of  one  member  or  another,  through  the  envy  or  maUce  of  some  or  anotlier  that  givs 
 way  to  the  devil,  and  so  become  like  him,  viz.,  false  accusers  of  the  brethren ;  how  was 
 Paul  reproached  by  false  brethren,  and  fiilse  apostles  ;  and  also  holy  Jeremiah,  "  report, 
 say  they,  and  we  will  report,"  Jcr.  xx.  10. 
 
 13.  Labour  after  patience  and  mutual  forbearance  one  of  another,  forgiving  one  another ; 
 if  you  would  have  peace  among  yourselves,  see  the  advice  of  the  apostle,  "  Let  all  bitter- 
 ness, and  wrath,  and  anger,  and  evil  speaking,  be  put  away  from  you,  with  all  malice.  And 
 be  kind  one  to  another,  tender-hearted,  forgiving  one  another,  even  as  God  for  Christ's 
 sake  hath  forgiven  you,"  Eph.  iv.  31,  32.  0  what  patience  and  forbearance  doth  God  ex- 
 ercise towards  us,  and  what  a  multitude  of  faults  does  he  pass  by  and  forgive  us  !  Brethren, 
 we  should  be  like  unto  him ;  "  Be  ye  merciful  as  your  Father  in  heaven  is  merciful."  Can 
 you  expect  peace  one  with  another  if  tliis  be  wanting  ?  and  if  we  do  not  forgive  our  bro- 
 ther, neither  will  God  forgive  us. 
 
 14.  If  you  would  maintain  peace  one  with  another,  take  care  constantly  to  visit  eacli 
 other ;  the  neglect  of  this  tends  to  break  the  bonds  of  love,  and  alienate  one  member  from 
 
302  AND   HAVF.    I'EACE    ONE   WITH    ANOTHKI!.  [pOfiK    II. 
 
 another:  what,  wilt  thou  not  visit  thy  brothei' and  sister,  that  lives  near  thee,  to  know 
 how  he  and  she  doth  ?  tliis  I  must  tell  thee  argues  but  little  love  in  thy  heart  to  them  ; 
 such  that  we  dearly  love  we  will  see  often. 
 
 15.  Report  nothing  of  the  private  concerns  or  matters  of  the  church  to  strangers,  or  to 
 carnal  persons,  especially  any  thing  that  is  done  on  days  of  discipline  ;  the  church  in  this 
 case  (as  well  as  in  others)  is  "  as  a  garden  inclosed,  a  spring  shut  up,  a  fountain  sealed." 
 Cant.  iv.  12.  This  too  often  disturbs  the  peace  of  the  church,  and  breaks  the  bonds  of  love. 
 Is  it  not  a  shame  to  any,  to  divulge  the  secrets  of  the  family  where  he  dwells  ?  but  fur 
 greater  shame  and  reproach  do  these  persons  expose  themselves  unto. 
 
 16.  Do  not  withdraw  thy  communion  from  the  church  upon  private  offences,  or  upon 
 small  trifling  cases,  lest  you  are  found  such  that  slight  communion  with  Christ,  as  well  as 
 gi-ieve  thy  bretliren,  and  spoil  their  peace.  Is  thy  meeting  witii  Christ  at  his  table  no 
 more  valued  by  thee  ?  therefore  until  thou  hast  done  thy  duty  to  thy  brother,  and  tlie 
 church  hath  dealt  with  him  and  excluded  him,  thou  canst  not,  must  not  presume  to  do  it. 
 Wilt  thou  assume  the  power  of  the  keys,  or  church  authority  ?  beware  of  this  pernicious 
 evil,  if  you  would  have  peace  one  with  another. 
 
 17.  Give  due  encouragement  to  the  exercise  of  such  gifts  that  are  amongst  you  :  first,  if 
 you  appreliend  any  brother  hath  received  some  competent  ministerial  gifts  ;  let  him  freely 
 exercise  those  gifts  privately,  and  being  in  time  approved,  let  the  church  call  him  forth  to 
 preach  more  publicly ;  else  how  shall  the  church  be  provided  with  ministers  in  future  times? 
 or  how  shall  an  approved  ministry  be  continued  in  the  church  ?  "  As  every  man  hath  re- 
 ceived the  gift,  even  so  let  him  administer  the  same,  one  to  another,  as  good  stewards  of 
 the  manifold  gi-ace  of  God,"  1  Pet.  iv.  10. 
 
 lb.  Labour  to  keep  up  the  reputation  and  honour  of  j-our  pastor,  and  do  not  "receive 
 an  accusation  against  him,  under  two  or  three  witnesses,"  1  Tim.  v.  19.  Also  observe  such, 
 who  out  of  prejudice  may  suggest  or  insinuate  into  the  minds  of  unwary  members,  evil 
 against  your  minister ;  for  Satan  hates  no  men  more,  than  such  who  preach  the  gospel,  and 
 have  the  charge  of  souls,  and  of  the  churches  of  Jesus  Christ ;  therefore  he  will  not  be  want- 
 ing to  render  them  useless,  or  to  obstruct  them  in  their  work  ;  and  thereby  also  disquiet  the 
 whole  congi-egation,  and  put  them  into  confusion.  "  Smite  the  shepherd,  and  the  sheep  will 
 be  scattered."  Yet  do  not  wink  or  connive  at  any  gross  enormity  in  him,  for  that  may  soon 
 tear  you  to  pieces.  Pious  persons  be  sure  will  not  endure  it ;  for  no  men  more  expose  the 
 name  of  God  to  reproach,  and  hinder  the  peace  and  increase  of  the  church,  than  scandalous 
 ministers ;  yet  let  the  rule  of  the  gospel  be  carefully  observed  in  your  dealing  with  him. 
 
 19.  Look  more  at  that  good  that  is  in  thy  brother,  and  speak  more  of  that  behind  his 
 back,  than  of  those  infirmities  thou  mayest  espy  in  him  ;  let  the  bright  side  of  the  cloud  be 
 in  your  sight,  and  not  the  dark.  The  apostle  John  commends  those  virtues  that  were  in 
 the  fathers,  young  men,  and  children,  but  not  a  word  of  their  faults  and  infirmities ;  no 
 doubt  they  had  their  huts  and  imperfections,  as  well  as  excellent  graces.  Nay,  God  him- 
 self commends  David  as  a  man  after  his  own  heart ;  though  he  had  many  weaknesses  and 
 infirmities,  yet  the  Lord  overlooked  all  them,  aud  passed  them  all  by  ;  nothing  is  mentioned 
 save  his  great  wickedness  in  the  case  of  Bathsheba  and  Uriah. 
 
 20.  Get  much  love  one  to  another ;  this  is  Paul's  counsel.  "  Let  brotherly  love  con- 
 tinue," Heb.  xiii.  1.  This  is  a  blessed  way  to  preserve  peace  one  with  another.  •'  Love 
 beareth  all  things,  it  endureth  all  things,  it  will  think  no  evil:" 
 
 "  Charity  sufi'ereth  long,  is  kmd  ;  charity  envieth  not ;  love  vaunteth  not  itself,  is  not 
 puffed  up,"  &c.,  1  Cor.  xiii.  4. 
 
 0  what  an  excellent  grace  is  the  grace  of  love  and  charity  !  "  Above  all  things  put  on 
 charity,  which  is  the  bond  of  perfectness,"  Col.  iii.  14.  No  christian  is  so  complete,  as  he 
 that  is  full  of  love  and  charity ;  nor  can  anything  tend  more  to  peace  and  union  among 
 brethren.  Therefore  "  above  all  things,  have  fervent  charity  among  yourselves  ;  for  charity 
 shall  cover  a  multitude  of  sins,"  1  Pet.  iv.  8.  God  out  of  love,  covers  a  multitude  of  sin 
 and  faults  in  us;  and  had  we  much  love  and  charity  towards  one  another,  we  should  cover 
 all  the  common  weakness  and  infirmities  also,  which  we  see  in  each  other. 
 
 Lastly,  eye  the  glory  of  God,  and  credit  of  religion  in  all  things  you  do,  and  strive  to  set 
 God  always  before  your  eyes  ;  he  takes  notice  of  our  carriages  and  behavit>ur  one  to  am  - 
 ther.  0  labour  to  see  thy  own  fault,  thine  own  infirmities,  be  much  at  home,  and  see  the 
 beam  that  is  in  thine  own  eye  :  so  wilt  thou  not  be  ready  to  spy  the  mote  that  is  in  thy 
 brother's  eye.  Grudge  not  at  one  another,  brethren,  lest  ye  be  condemned  :  behold,  the 
 judge  stantleth  before  the  door,''  Jam.  v.  9.  As  he  always  beholds  us  all,  so  he  will  soon 
 come  to  judge  us  all.     So  much  as  to  the  doctrinal  part. 
 
SF.IIM.  IV.]  THE    PARABLE    OF    THE    MAN    THAT    FELL    AMONO    THItVES.  303 
 
 APPLICATION. 
 
 1.  From  hence  we  may  infer,  that  the  want  of  peace  one  with  another,  may  arise 
 from  want  of  grace  in  our  own  hearts  :  "  have  salt  in  yourselves,  and  have  peace  one  with 
 another."  No  man  can  have  peace  with  God,  peace  in  his  own  conscience,  that  hath  not 
 saving  grace  in  his  heart ;  nor  will  such  who  want  it  be  long  in  peace  with  their  bretiiren  : 
 however  the  way  to  have  peace  with  one  another,  is  to  get  grace  or  salt  in  ourselves.  Pray 
 remember,  that  no  peace  is  like  that  which  flows  from,  or  is  the  product  of  grace. 
 
 2.  Be  exhorted  to  labour  after  peace,  love,  and  union,  among  yourselves.  "  Pursue 
 after  it :  follow  after  peace  with  all  men,  and  holiness  without  which  no  man  shall  see  the 
 Lord,"  Heb.  xii.  14. 
 
 For  motives  to  this. 
 
 1.  Consider  the  devils  can  agree  to  dwell  together,  even  whole  legions  of  them  in  one 
 man  ;  and  shall  not  the  saints  of  God  agree  to  dwell  together  in  unity  ?  Luke  viii.  30. 
 
 2.  Wicked  men  also  can  agree  together  in  wickedness,  and  to  uphold  the  devil's  king- 
 dom :  the  papists  glory  in  the  unity  of  their  church,  and  the  Mahometans  agree  in  their 
 idolatry  :  and  shall  not  Christians,  true  believers,  and  faitliful  disciples  of  Christ,  agree 
 together  in  love  and  peace  ? 
 
 3.  Consider  that  Jesus  Christ  hath  taken  our  nature  upon  him,  and  as  it  was  to  unite 
 God  and  man  together,  so  also  to  unite  man  and  man  together  in  himself,  "  Ye  are  all 
 one  in  Christ  Jesus,"  Gal.  iii.  28.  "  He  hath  made  us  to  sit  together  in  heavenly  places 
 in  Christ  Jesus,"  Eph.  ii.  6.  This  should  move  us  to  live  iu  love,  and  to  be  at  peace  one 
 with  another. 
 
 4.  Where  there  is  not  love  and  peace,  it  will  not  be  long  (it  may  be  feared)  before  there 
 are  divisions. 
 
 5.  To  preserve  peace,  is  the  way  to  disappoint  Satan,  who  is  the  grand  make-bate  and 
 disturber  of  the  peace  of  the  saints  and  churches  of  Christ. 
 
 ti.  Consider  how  dangerous  a  thing  it  is  to  offend  any  of  Christ's  little  ones,  or  to 
 judge  our  brothers :  professors  may  offend  Christ's  little  ones,  as  well  as  the  profane, 
 "  Whoso  shall  offend  one  of  these  little  ones,  which  believe  in  me,  it  were  better  for  him 
 that  a  millstone  were  hanged  about  his  neck,  and  he  was  cast  into  the  sea,'"  Matt,  xviii.  0. 
 0  how  heinous  a  sin  is  this  ! 
 
 7.  Love  and  peace  renders  the  church  militant  like  to  the  church  triumphant ;  0 
 what  sweet  peace  and  concord  is  there  in  heaven  ! 
 
 8.  Consider  what  a  multitude  of  enemies  we  have,  that  strive  to  divide  us  and  ruin  us 
 all,  this  should  caution  us  to  take  heed  we  do  not  seek  to  ruin  and  destroy  one  another. 
 
 Lastly,  consider  the  motives  that  Paul  uses  to  press  this  duty,  with  which,  I  shall 
 conclude  :  "  If  therefore  there  be  any  consolation  in  Christ,  if  any  comfort  of  love,  if  any 
 fellowship  of  the  Spirit,  if  any  bowels  of  mercies  ;  fulfil  ye  my  joy,  that  ye  be  like-minded, 
 having  the  same  love,  being  of  one  accord,  of  one  mind,"  Phil.  ii.  1,  2. 
 
 PAEABLE 
 
 OP     THE 
 
 MAN   THAT   FELL  AMONG   THIEVES, 
 
 SERMON  IV. 
 
 AndJesus  ansmered  and  said,a  certain  man  went  down  from  Jertisalm  to  Jericho,  and  fell 
 among  thieves,  Sfc. — Luke  x.  30. 
 
 Our  late  aimotators  upon  the  holy  bible,  take  but  little  notice  of  this  parable, 
 
 more  than  to  show  the  design  of  our  Lord  lierein,  which  is  to  show  who  is     ^^l  "rope  ol' 
 
 our  neighbour,  viz.,  he  that  shows  us  the  most  favour,  pity,  ami  compassion  ;     tiit  imr.-ibii'. 
 
304  THE    I'AEABLE    OF    THE    JIAX    THAT    FELL    AMONG    TIIISVES.  [bOOK    II. 
 
 ami  thereby  lie  clearly  sliov.'s,  tliat  he  himself  is  the  only  neighbour  aiul  friend  of  our 
 souls  :  for  doubtless  this  must  be  comprehended  here,  as  our  Lord's  grand  design  in 
 bringing  of  it  in.  We  have  in  ver.  '2o,  a  lawyer  standing  up,  with  great  confidence, 
 pleading  his  justification  by  the  law,  thinking  himself  a  righteous  person,  that  stood  in 
 ]ieed  of  nothuig.  This  seems  to  be  the  occasion  of  this  parable.  Also  hereby  our  Lord 
 strives  to  convince  us  of  the  wretched  state  and  condition  of  all  men  by  nature,  and  of  the 
 evil  of  sin,  which  I  conceive  was  one  design  of  it  also  ;  likev.'ise  to  show,  that  neither  the 
 law,  nor  Levite  priest,  nor  legal  sacrifices,  could  relieve  or  lielp  any  one  miserable  and 
 undone  sinner. 
 
 2.     I  shall  endeavour  (by  God's  assistance)  to  open  all  the  parts  and  terms  contained 
 herein. 
 
 The  parts  First,  by  the  man  that  went  from  Jerusalem  to  Jericho,  I  understand  is 
 
 opened.  meant  fallen  man,  who  originally  in  the  first  Adam  went  from  God,  viz.,  from 
 
 a  state  of  peace  signified  by  Jerusalem,  that  blessed  city  of  peace  and  safety,  where  God's 
 habitation  was  :  and  not  only  originally  did  man  go  thus  from  God,  but  also  actually  by 
 their  abominable  practices,  and  wicked  deeds  of  darkness. 
 
 What  is  2.     By  "falhng  among  thieves,"  may  be  meant  that  mischief  and  misery 
 
 meaut  by         w'hich  hath  befallen  man  by  sin,  Satan,  and  others  enemies  of  the  soul, 
 .^ij^j ;',  3.     By  "  stripping  him  of  his  raiment."  may  be  meant  all  our  first  or  original 
 
 meant  by         richteousuess.     BiffhteousDess  beiuff  oftcu  compared  to  raiment,  or  to  a  gar- 
 
 behig  °    ^  ^  o  I  >  h 
 
 stripp-.a.  ment. 
 
 What  by  4.    By  "  wounding  him,"  may  bo  intended  that  sad  and  fearful  privation  of 
 
 w'u^d  d  ^'''^  ^'^"'  '"  ^'^''^'T  faculty  thereof  by  sin. 
 
 What  by  ^-     ^^  "leaving  him  half  dead,"  may  be  meant  the  spiritual  death  of  the 
 
 being  iiaif        soul,  which  is  half,  nay  the  better  half  of  the  man.     Man  consisteth  of  two 
 '"  ■  parts,  and  though  a  poor  sinner  be  alive  in  the  body,  yet  he  is  dead  spiritually 
 
 in  his  soul,  and  therefore  may  be  said  to  be  half  dead  ;  not  but  that  the  whole  man  is  dead, 
 or  wounded  unto  death  by  original  and  actual  sin.  The  sentence  of  death  and  condemna- 
 tion is  gone  forth  against  all  mankind  in  the  first  Adam,  all  are  under  the  sentence  of 
 eternal  death,  and  must  perish  eternally,  unless  the  good  Samaritan  pours  in  his  oil  and 
 wine.  If  this  be  not  meant,  then  it  shows  that  all  men  are  only  desperately  wounded  by 
 sin  naturally ;  but  God's  word  shows,  man  is  not  only  wounded,  but  dead  in  sins  and 
 trespasses. 
 
 6.     By  "  the  priest  passing  that  way,  and  going  on  one  side,"  may  be  meant,  the  law 
 or  priesthood  of  Aaron  ;  by  the  Levite  may  be  meant  legal  sacrifices,  and  by  their  both  pass- 
 ing by,  and  not  pitying  or  iielping  this  poor  distresood  man,  may  signify  that  there  is  no 
 help,  no  cure,  no  salvation  by  the  law,  nor  sacrifices  of  the  law,  for  undone  sinners. 
 The  sama-  j_     jjy  "  ^\^q  Samaritan,"  I  understand  is  meant  our  Lord  Jesus  Christ, 
 
 j'esus'christ.  who  is  said  to  pass  by  and  see  us  in  our  blood,  "  Now  as  I  passed  by,  I  looked 
 upon  thee,  and  saw  thee  polluted  in  thy  own  blood,"  Ezek.  xvi.  (5,  8.  This  was  a  blessed 
 look  indeed,  a  look  of  pity  and  compassion,  "when  he  saw  him,  he  had  compassion  on 
 him,"  The  Son  of  God  saw  us  from  eternity  (he  being  God)  fallen  by  these  thieves,  woun- 
 ded, and  in  our  blood.     "  And  he  went  to  him," 
 
 Which  may  refer  to  two  things. 
 
 (1)     To  Christ's  coming  into  the  world  to  assume  our  nature.     And  thus  he  came  wliere 
 the  sinner  was,  and  put  himself  in  our  law  place. 
 
 (2.)     It  may  refer  also  to  his  gracious  coming  to  a  wounded  sinner  by  his  word  and 
 Spirit,  in  helping  him  to  apply  the  vktue  of  his  own  precious  blood  to  his  wounded  soul. 
 What  is  8.     Binding  up  his  wounds,  and  pouring  in  oil  and  wine,  may  be  meant, 
 
 meant  by  (,'hrist  infusing  of  his  Spirit  and  precious  gi-ace  into  his  soul ;  grace,  as  well  as 
 
 Ills  wouuda.  the  Holy  Spirit  being  compared  to  oil.  "  The  wise  virgins  took  then-  lamps, 
 and  oil  in  their  vessels,"  JIatt.  xxv.  -1,  that  is,  they  had  saving  grace  in  their  hearts. 
 And  that  the  Holy  Spirit  is  compared  to  oil,  is  evident,  oiu'  Lord  is  said  "  to  be  anointed 
 with  the  oil  of  gladness  above  his  fellows,"  Heb.  i.  9.  And  as  the  Spirit  and  grace  is 
 compared  to  wine,  which  is  not  only  of  a  healing,  but  of  a  cheering,  reviving,  and  strength- 
 ening nature  also. 
 
 What  is  9-  By  "  setting  him  upon  his  own  beast,"  may  be  intended,  or  meant,  Christ's 
 
 meant  by  Q^yn  doctrine  of  freC-grace.  "  Be  not  carried  about  with  divers  and  strange 
 onhia^own  doctrines,  for  it  is  good  that  the  heart  be  established  with  grace,"  &c.  Heb. 
 beast.  ^;;;_  g         When  a  man  has  received  the  true  grace  of  God,  and  is  by  Jesus 
 
 Christ  established  in  his  holy  faith  and  doctrine,  that  will  cany  him  like  a  beast  to  the 
 
SERM.    IV.]  THE    PARABLE    OF    THK    MAN    THAT    F?;LL    AMONG    THIEVES.  30") 
 
 inn  where  he  is  to  take  up  his  abode  ;  as  a  false  doctrine  carries  a  man  from  it.  But 
 more  of  this  hereafter.  -^^^^j  j^ 
 
 10.  By  bringing  to  an  inn,  I  apprehend  is  meant  a  church  of  Christ,  to     meant  by 
 which  the  doctrine  of  Christ  carrieth  such  who  subject  or  yield  obedience       * '""' 
 thereunto,  and  that  the  church  may  be  compared  to  an  inn,  I  shall  show  you  before  I  have 
 done. 
 
 11.  By  the  host,  that  had  the  charge  given  to  take  care  of  this  poor  man,  ^iiatu 
 may  be  meant  the  minister  or  pastor  of  the  church,  to  whom  the  care  of  all  f?^*"'  •'^ 
 the  members  of  the  said  church  is  committed. 
 
 12.  By  the  two-pence  given  to  the  host  may  be  meant,  as  I  judge, 
 
 (1.)  The  gifts  and  graces  of  the  Spirit,  which  the  Lord  Christ  bestows  upon  alibis 
 ministers. 
 
 (2.')     Or  as  some  think,  the  Old  and  New  Testament. 
 
 (3.)  Others,  spiritual  and  temporal  supplies,  which  are  given  and  allowed  by  the  Loiil 
 Jesus  to  all  his  faithful  ministers,  who  have  the  care  of  a  spiritual  inn,  and  of  the  souls  of 
 men  and  women  committed  to  them. 
 
 13.  "  And  when  I  come  again  I  will  repay  thee."      This  no  doubt  refers     -what  is 
 to  Christ's  second  coming  at  the  last  day ;  and  by  repajdng  the  host  at  his  re-     meant  hy 
 turn  may  signify  that  glorious  reward  all  true  ministers  shall  receive  (when     again""* 
 Christ  appeareth)  in  the  way  of  free-gi'ace. 
 
 Thus  I  have  briefly  opened  every  part  of  this  parable.  Neither  do  I  see  any  just  cause 
 any  have  to  object  against  this  exposition. 
 
 1  shall  in  the  next  place  take  notice  of  several  propositions  or  points  of  doctrine  that 
 arise,  or  may  be  deduced  from  the  parts  thereof,  and  so  give  a  larger  exposition  of  the 
 whole  parable. 
 
 Doct.  1.  That  mankind  who  are  gone  from  God,  are  fallen  among  thieves,  viz..  Sin 
 and  Satan,  who  have  wounded  and  robbed  them,  and  left  them  in  a  sad  and  .lamentable 
 state  and  condition. 
 
 In  the  prosecution  of  this,  I  shall, 
 
 First,  show  you  in  what  respects  sin  and  Satan  may  be  compared  to  thieves. 
 
 Secondly,  show  you  that  they  are  the  worst  of  thieves. 
 
 Thirdly,  apply  it.  Si„  „j 
 
 I.     I  shall  show  you  in  what  respects  sin  and  Satan  may  be  compared  to     satan  »■■« 
 thieves.  ""'^''■ 
 
 1.  Thieves  are  enemies  to  honest  men,  and  of  which  they  are  in  danger 
 continually.     So  sin  and  the  devil  are  enemies  to  all  men,  and  such  enemies  that  all  good 
 men  fear,  and  continually  know  they  are  in  great  danger  of  being  overcome  by. 
 
 2.  Thieves  ofttimes  in  a  secret  and  felonious  manner,  have  taken  away  all  that  men 
 had  in  their  possession,  leaving  them  in  a  very  poor  and  distressed  condition,  who  were 
 very  rich  before. 
 
 So  sin  and  Satan  have  robbed  mankind  of  all  they  possessed  in  the  iirst  Adam,  which 
 were  great  riches.  God  at  first  invested  man  with  a  very  great  estate,  he  had  abundance 
 of  all  good  things  in  his  possession.  He  had  God  to  be  his  God,  he  had  union  and  com- 
 munion with  God,  nay,  and  the  holy  image  of  God  stamped  upon  his  noble  soul,  and  blessed 
 peace  ;  besides  all  the  riches  of  the  earthly  paradise.  But  sin  and  Satan  robbed  him  and 
 all  his  posterity  of  all  those  riches  which  originally  he  possessed. 
 
 And  though  believers  are  restored  and  enriched  by  Jesus  Christ,  yet  sin  and  the  devil 
 strive  to  rob  them  again,  and  would  do  it,  was  not  their  treasure  put  into  the  hands  of  a 
 faithful  trustee,  who  keeps  a  great  stock  to  hand  it  out  to  them  as  their  need  requires. 
 
 3.  Thieves  many  times  lead  poor  travellers  out  of  the  king's  high-way, 
 
 into  some  blind  or  secret  place,  and  there  bind  them  hand  and  foot,  as  well  Mankind  led 
 as  take  away  all  they  have.  So  sin  and  Satan  have  led  man  out  of  God's  Satan  out  of 
 way,  and  have  also  bound  him  with  cniel  bonds.     As,  botiJdTn""* 
 
 fl.)    With  the  bond  of  ignorance.  stronK  cords. 
 
 (2.)     With  the  bond  of  of  a  hard  heart.     And, 
 
 (3.)  With  the  bond  of  unbehef.  "  1  perceive  that  thou  art  in  the  gall  of  bitterness, 
 and  in  the  bond  of  iniquity,"  Acts  viii.  23.  As  well  as  robbed  him  of  all  that  choice 
 treasure  which  God  was  pleased  to  enrich  him  with  in  the  first  Adam. 
 
 4.  Thieves  are  a  great  terror  to  honest  men,  and  they  strive  to  avoid     Tiiieves  a 
 them  as  much  as  they  can,  and  also  to  defend  themselves  against  them  with     honest  men. 
 their  utmost  power  and  skill. 
 
306  '  THE   PARABLE   OF    THE   MAN   THAT   FELL   AMONG   TniEVEf?.  [bOOK   II. 
 
 So  sin,  the  fle?li,  the  worhl,  and  the  devil,  are  a  great  terror  to  all  God's  people,  who 
 also  endeavour  to  avoid  the  danger  they  are  iiereby  in,  and  continually  arm  themselves, 
 or  rather  are  armed  by  the  Lord  Jesus  v^'ith  spiritual  armour,  wisdom,  and  courage,  to  resist 
 them. 
 
 Thiev  wa't  ^"  Thieves  wait  a  fit  opportunity  to  come  upon  a  person  or  family,  even 
 afitoppor-       when  they  are  most  secure,  or  asleep  in  their  beds. 
 
 tumty.  gg  g^f^j,  2^n^  other  spmtual  enemies,  watch  a  fit  time  when  a  child  of  God 
 
 is  most  secure,  or  in  a  sleepy,  or  slothful  condition.  And  hence  we  are  so  oft  exhorted 
 to  diligence  and  spiritual  watchfulness.  "  Watch  and  pray  always,  that  ye  enter  not  into 
 temptations,"     Luke  xxi.  36. 
 
 Sin  and  the  IL  I  shall  show,  that  sin  and  the  devil,  &c.,  are  the  worst  of  thieves, 
 
 worst  of^  1.     They  are  the  worst  of  thieves,  because  they  are  soul  thieves,  and  seek 
 
 thieves.  to  rob  US  of  our  choice  and  chiefest  treasure,  as  they  served  our  first  parents,  and 
 
 all  in  them.  AVhat  could  excel  original  righteousness,  the  image  of  God,  his  love  and  fa- 
 vour, nay,  God  himself,  whom  we  lost  by  these  thieves,  together  with  the  glory  of  the 
 earthly  paradise  ? 
 
 They  are  ^-     Because  they  are  such  cruel  and  bloody  thieves,  murdering  thieves; 
 
 bloody  this  poor  man,  it  is  said,  was  wounded  and  half  dead. 
 
 leves.  They  murdered  his  precious  soul,  and  put  out  his  eyes,  and  stabbed  him  at 
 
 his  very  heart,  mangling  every  faculty  in  a  bloody  and  most  cruel  manner.  And  as  liis 
 soul  was  wounded  to  death,  so  these  thieves  gave  his  body  its  mortal  wound  also,  bring- 
 ing all  filthy  and  tormenting  diseases  upon  that,  some  of  which  issue  in  death  at  last. 
 
 3.     They  are  the  worst  thieves,  because  none  have  escaped  them, 
 esca'^ed*''^'  ^"^^^  "°^®'  ^  ^'^^^  ^^^  ^^  ^^'^  msM,  is  meant  lost  manlrind.     0  what  thieves 
 
 these  thieves,  and  murderers  are  these  !  Should  a  company  of  thieves  rob  and  murder  all 
 they^^are  the  ^^^^  people  in  a  great  city,  or  in  a  vast  kingdom,  what  thieves  would  they  be 
 worst  of  thought  to  be  ?     But  lo,  these  thieves  have  robbed  and  murdered,  both  origin- 
 
 '^""^^  aDy  and  actually,  not  only  all  the  people  in  one  city,  or  in  one  kingdom,  but  aU 
 
 in  every  city  and  kingdom  throughout  the  whole  world,  not  one  escaped,  and  every 
 particular  soul,  in  the  state  of  nature,  lies  dead  at  their  feet. 
 
 Sin  and  the  4:-  Nay,  and  they  have  not  only  murdered  the  whole  world  of  ungodly  sinners, 
 
 d'^^'d'thf '  ^^"^  ^^^^y  ^^^^  ^^°  wickedly  slain  and  mui-dered  the  Lord  Jesus  Christ.  It 
 Lord  Jesus  was  our  sins  that  murdered  him,  sin  was  the  spear  that  wounded  and  pierced 
 Christ.  ]jjg  ^gj.y  jjgart.     "  He  being  made  sin  for  us."      AVe  could  not  live  again  ex- 
 
 cept he  bore  our  sins  upon  his  own  body,  and  human  soul,  and  died  a  bloody  sacrifice  for 
 us.  "  Besides,  was  by  wicked  hands  that  he  was  delivered  up,  and  was  crucified  and 
 slain,"  Acts  ii.  23.  It  was  by  these  thieves,  i.  e.,  by  the  devil  and  sin,  or  sinful  men, 
 men  influenced  by  sin  and  the  devil ;  though  it  is  true,  he  freely  gave  himself  up  into  their 
 hands  in  love  to  us  ;  for  otherwise  it  would  have  been  impossible  for  them  to  have  touched 
 one  hair  of  his  head. 
 
 Sin  and  the  •"'■     ^'"  ^^^  ''''*  tl6'^il>  "^c.,  are  the  worst  of  thieves,  because  they  are  old 
 
 devil  old  thieves  and  murderers.     "The  devU  was  a  murderer  from  the  beginning," 
 
 thieves.  Jo]m  viii.  44.     He  is  an  old  and  experienced  thief  and  murderer.     And  as 
 
 they  began  to  steal,  murder,  and  destroy  betimes,  so  they  have  continued  in  his  hellish 
 practice  near  six  tliousand  years,  and  still  are  as  bloody,  cruel,  and  merciless  as  ever,  spar- 
 ing no  sex  nor  degrees  of  men,  neither  young  nor  old,  maldug  fearful  slaughter  by  wars, 
 blood,  and  massacres  and  devastations  in  aU  lands  and  nations  throughout  the  whole 
 world,  to  this  very  day. 
 
 ihey  are  ^-     They  are  the  worst  of  thieves,  considering  their  great  subtilty,  policy, 
 
 crafty  and  craftiness.     Sin  and  the  devil  have  many  wiles  to  deceive,  rob,  and  mur- 
 
 thieves.  ^^^  ^^^^  sinners,  too  tedious  here  to  reckon  up.     Sin  indeed  is  the  worst  de- 
 
 ceiver of  the  two,  for  it  deceived  the  angels,  and  turned  them  that  fell  into  devils.  Also 
 these  thieves  rob,  kill,  and  murder  in  the  day-time  ;  nay,  when  the  clearest  light  of  the 
 gospel  shines  forth,  they  are  bold,  as  well  as  cunning  ;  they  have  perhaps  a  thousand  ways 
 subtily  to  deceive,  beguile,  and  destroy  the  souls  and  bodies  of  poor  sinners  ;  they  com- 
 monly assault  and  set  upon  unwary  sinners  under  a  disguise.  "  Satan  can  transform 
 himself  into  an  angel  of  light,"  2  Cor.  xi.  14,  and  pretend  to  piety,  purity,  or  seeming  ho- 
 liness, and  this  way  he  robs  and  mui'ders  multitudes  by  damnable  heresies  and  false  doc- 
 trines, putting  men  to  trust  in  a  false  Christ,  or  to  rest  upon,  or  trust  to  their  own  righte- 
 ousness for  justification  and  eternal  life.  Satan  is  no  enemy  to  counterfeit  godliness,  nor 
 to  a  sober  lite,  if  he  can  but  persuade  men  to  trust  in  that,  or  build  all  their  hopes  of  hea- 
 
SELJI.   IV.]  TIIK   r.UIABI.E   OF   THE   JIAK    T!IAT    l^KLL   AXOKG   THIEVE?.  307 
 
 veu  on  that.     And  lust  is  as  ileceitful  as  the  devil :  how  often  do  peojilo  change  ils  name, 
 being  (as  it  where)  willing  to  he  deceived?  covetousness  they  call  indiistiy,     How  sin 
 thrillinesE,  and  good  jnisbandiy,  nay  sin,  as  it  goes  under  the  name  of  cove-     finutrs!" 
 tousness,  some  think  it  is  (almost)  impossible  to  find  it  out.     Pride  also,  though  so  abomi- 
 nable a  thing  in  the  sight  of  God,  is  looked  upon  a  decency  or  a  comely  dress,  because  for- 
 sooth it  is  the  i'ashion.     Moreover,  these  thieves,  deceivers,  and  murderers,  suit  their  bait 
 or  temptation  according  to  the  natural  inclination,  constitution,  and  disposition  of  the  sinner's 
 heart,  some  by  sinful  pleasures,  some  by  sinful  protits,  and  others  by  sinful  honoui's ;  nay, 
 these  thieves  are  so  subtile,  that  they  entice  and  persuade  sinners  (who  readily  yield  to  them") 
 to  open  their  doors,  and  willingly  let  them  in,  they  pretending  themselves  to  be  their  great- 
 est friends  in  all  the  world,  and  that  there  is  no  other  way  to  become  rich,  great,  and  to 
 have  their  lives  to  be  sweet  and  comfortable  to  them,  but  by  their  adhering  to  those 
 cursed  suggestions  which  they  dart  into  their  evil  hearts.      Moreover,  they     q^ue  Rodif, 
 labour  to  put  religion  and  true  godliness  into  a  base  disguise,  rendering  it     ness rendered 
 hateful  to  men,  as  if  it  tended  only  to  make  their  lives  burdensome  to  them,       ""^  "  ' 
 and  destroy  them  with  melancholy  thoughts,  causing  them  to  be  mere  mums,  and  to  hang 
 down  their  heads  like  biilrnshes,  to  fold  their  arms,  and  to  spend  their  days  in  tears  and 
 sighing,  if  not  to  go  beside  themselves.  These  thieves  smile  in  the  sinner's  face,  while  they 
 secretly  cut  his  throat,  and  murder  his  precious  soul ;  promising  them  futui'o  time  to  re- 
 pent, though  before  that  time  curaes,  their  souls  perhaps  are  in  hell. 
 
 7.  They  are  the  worst  of  thieves  in  respect  of  their  power  and  great  strength.  Sin  and  the 
 Who  is  a  match  for  them  ?  what  mortal  is  able  to  subdue  sin,  and  the  power  powerful 
 of  the  devil  in  his  own  heart  ?  what  great  and  brave  heroes  have  they  con-  *'"''^*'*- 
 quered  ?  who  perhaps  were  clothed  with  greater  strength  than  any  saint  of  God  hath  in 
 these  aays  ;  as  Noah,  Lot,  Jloses,  David,  Solomon,  Peter,  and  many  more :  nay,  none  but 
 God  and  the  Almighty  Jesus  can  conquer  these  thieves.  Satan  is  that  strong  man  armed, 
 of  whom  our  Saviour  speaketh,  "  How  can  one  enter  into  a  strong  man's  house,  and  spoil 
 Lis  goods,  except  he  first  bind  the  strong  man,  and  then  he  will  spoil  his  house,"  Matt.  xii. 
 2d.  And  this  must  be  one  stronger  than  he,  which  none  is  but  the  Lord  Jesus  Christ,  and 
 none  but  he  is  able  to  vanquish  and  destroy  these  thieves  and  murderers. 
 
 You  may  raise  all  the  town,  country,  nay  the  whole  land,  and  yet  they  cannot  save  one 
 soul  from  these  thieves ;  but  the  Lord  Jesus  "  hath  made  an  end  of  sin,  and  utterly  spoiled 
 principalities  and  powers,"  Dan.  ix.  '2-i,  Col.  ii.  15.  He  hath  and  will  finally  destroy  both 
 sin  and  Satan. 
 
 APPLICATION. 
 
 1.  If  these  enemies  are  such  thieves  and  bloody  murderers,  what  folly  and  madness  is 
 in  those,  who  so  readily,  and  willingly  entertain  them  in  their  houses,  nay,  let  them  have 
 the  chiefest  room  in  their  hearts  ?  0  how  blind  are  sinners  naturally  ! 
 
 2.  -This  shows  their  folly  also  who  hide  their  sin,  hide  their  cruel  robber  and  bloody 
 murderer,  nay,  and  have  many  devices  to  conceal  and  cover  it,  and  also  make  provision  for 
 the  murderer,  or  "  for  the  flesh,  to  fulfil  the  lusts  thereof."  0  how  is  this  thief  fed  and 
 cherished  day  by  day,  and  delighted  in,  and  hugged  in  theii'  bosoms  ! 
 
 3.  Also  what  infinite  love  and  mercy  hath  God  showed  towards  us,  in  sending  so  great 
 and  mighty  a  Saviour,  to  vanquish  and  destroy  these  thieves  and  murderers,  the  whole 
 world  had  otherwise  been  lost  for  ever.  Moreover,  we  may  from  hence  infer,  that  were 
 not  Jesus  Christ  God,  the  true  Almighty  God,  he  could  not  have  saved  us  from  these 
 thieves.  Is  a  mere  man  a  match  for  Satan  and  all  the  powers  of  hell  and  darkness  ?  the 
 strong  man  armed  keeps  all  he  hath  in  safetj%  till  a  stronger  than  he  comes  to  lay  hold 
 upon  him,  and  binds  him.  "  To  this  end  was  the  Son  of  God  manifested,  that  he  might 
 destroy  the  works  of  the  devil,"  1  John  iii.  8. 
 
 4.  If  sin  and  the  devil  are  such  thieves  and  murderers,  let  a  hue  and  cry     -^  ^ue  iind 
 
 111  1     ■  -11  ^-T  o"fiht  to 
 
 go  out  to  apprehend  them,  and  let  all  take  care  upon  then'  utmost  peril,  that     go  foith after 
 they  hide  and  conceal  them  not,  nor  show  them  the  least  favour.  these  tiuevca. 
 
 iVnd  that  all  mortals  may  yet  further  be  more  incensed  against  them, 
 consider  what  mischief  they  have  done,  which  in  part  you  have  heard.  -^i^j^f  ^^^ 
 
 (1.)    These  thieves  have  caused  mankind  to  cast  off  the  huly  God,  and  to     chitftheae 
 contemn  him  in  tlieir  hearts,  and  to  reject  his  authority  over  them.  do'iio.'^^   "^^ 
 
 (2.)    They  have  also  assumed  the  very  throne  of  God,  (i.  e.,)  the  heart, 
 and  there  they  reign,  rule,  and  bear  sway. 
 
 (3.)    They  have  (vou  heard)  put  the  Lord  of  life  and  glory  to  death,  our  sins  were 
 
 2x 
 
308  THE   PARABLE   OF   THE   MAN    THAT   FELL   AMONG   THIEVES.  [boOK   n. 
 
 charged  upon  him  ;  had  not  we  sinned,  Jesus  Christ  had  not  suffered  ;  our  entertaining  sin 
 and  Satan  cost  our  blessed  Lord  dear. 
 
 2ndly.  These  thieves  you  have  heard,  (1.)  Have  robbed  all  mankind,  and  stripped  them 
 of  their  raiment,  marring  the  image  of  God  that  was  originally  formed  m  us,  and  have 
 stolen  from  us  jewels  of  an  inestimable  value.  (2.)  They  have  caused  man  to  become 
 a  traitor,  and  cursed  rebel  against  God,  filhng  their  hearts  naturally  full  of  rage  and  en- 
 Enmity  in  mity  against  their  Maker ;  and  God  hereby  they  caused  to  become  an  enemy 
 niTtur* '/r^a'-  to  mankind.  (3.)  They  have  corrupted  our  whole  nature,  both  body  and 
 gainst  Crod.  soul,  bringing  nothing  but  rottenness,  and  abominable  filth  upon  the  precious 
 soul,  causing  it  to  become  loathsome  in  the  sight  of  God,  wounding  every  part  and  faculty, 
 and  loading  the  body  with  filthy  diseases,  and  tormenting  them  with  gnawing  and  fearful 
 Sin  a  plague  pain.  (4.)  They  brought  a  curse  upon  the  creature,  nay,  upon  the  whole  crea- 
 te tiiewiioie  t^Qj,^  causing  the  innocent  beast,  nay  the  whole  creation  to  groan  and  be  sub- 
 Eom!  vm.20.  jec'  to  vanity.  (5.)  They  have  caused  God  to  prepare  a  lake  or  furnace  of 
 ■ii.  '  '  tire  to  cast  all  into  it,  who  show  favour,  love  to,  or  entertain  these  thieves :  so 
 hateful  are  all  they  who  so  do,  in  the  sight  of  God.  (6.)  These  thieves  have  put  all  the 
 world  into  confusion,  filling  aU  nations  with  war  and  blood,  causing  one  man  to  kill  another. 
 "  From  whence  comes  war  and  fightings  ?  come  they  not  from  hence,  even  from  your  lusts 
 that  war  in  your  members  ?"  Jam.  iv.  1.  (7.)  All  the  plagues,  injustice,  cruelty,  and 
 miseries  in  the  world,  are  caused  by  them.  (S.)  They  have  caused  mankind  to  violate  all 
 the  good  laws  of  God,  nature,  and  nations.  (0.)  The  craftiness  of  these  thieves  lies  in 
 Sin  can«es  their  blinding  the  eyes  of  men,  causing  them  to  believe  things  contrary  to 
 Ukefoois  orl  reason,  as  to  think  they  may  reap  wheat,  though  they  sowed  nothing  but 
 madmen.  '  tares,  nay,  though  they  sow  not  at  all,  yet  may  have  a  great  and  good  crop 
 at  harvest :  yea,  they  have  so  bewitched  silly  mortals,  as  to  consent  to  run  knives  into  their 
 own  souls,  and  let  out  their  own  hearts'  blood,  and  to  persuade  them  that  the  pleasure  of 
 their  sins  and  lusts  is  better  than  all  the  good  that  is  in  God  himself,  and  in  his  dear  love  and 
 favour ;  nay,  to  prefer  sin,  pleasure,  and  profits  here,  above  a  crown  of  glory  in  heaven 
 hereafter.  Is  it  not  strange  that  mankind  should  be  so  Winded  by  these  thieves,  that  like 
 the  vain  Frenchman  prefer,  as  it  were,  a  part  in  Paris  above  all  the  riches  and  pleasures 
 of  paradise.  "  They  say  to  God,  depart  from  us,"  Job.  xxi,  they  value  the  husks  that 
 swine  eat,  above  God,  and  Jesus  Christ :  they  prize  sinful  profit  above  peace  of  conscience, 
 their  own  filthy  rags  before  Christ's  righteousness  ;  they  rob  smners  of  the  power  of  godli- 
 ness, by  setting  their  hearts  more  upon  morahty,  or  on  the  base  external  form  of  godliness, 
 or  on  human  rites  and  ceremonies,  and  many  to  prize  the  cabinet,  above  the  jewel ;  they 
 promise  sinners  salvation,  though  they  live  wicked  and  ungodly  lives,  and  sinners  are  so 
 deceived,  that  they  hardly  doubt  about  it.  They  tell  young  people  it  is  too  soon  to  mind 
 heavenly  things  ;  and  when  any  are  grown  old,  they  tell  them  it  is  to  late. 
 
 5.  If  sin  be  such  a  thief,  what  cause  of  grief  is  there  to  see  so  many  to  play  and  sport 
 with  it?  "Fools  make  a  mock  at  sin,"  Prov.  xiv.  9.  "  They  say,  are  we  not  in  sport?" 
 Prov.  xxvi.  19.     But  it  is  bad  to  sport  with  such  secret,  treacherous,  and  bloody  enemies. 
 
 6.  Smners,  fly  to  Jesus  Christ,  get  faith  in  him,  who  only  can  save  you  from  these 
 thieves.  0  get  under  his  wmgs,  "  He  that  is  born  of  God,  hath  overcome  the  wicked 
 one."  0  what  compassion  is  in  Jesus  Christ,  this  good  and  gracious  Samaritan !  He  sees 
 you  wounded,  and  is  come  to  pour  in  his  oil,  and  wine,  and  bind  up  your  wounds,  labour 
 to  do,  as  an  honest  man  who  is  afraid  of  thieves.  Are  you  hard  beset,  and  in  danger  by 
 sin  and  Satan?  cry  to  Christ  for  help,  cry  out,  thieves,  thieves.  Lord  help  me,  save  me, 
 What  doors      ^"^  ^  perish,  they  are  too  strong  for  me. 
 
 should  be  8.    Keep  the  doors  shut  against  these  thieves,  that  neither  sin  nor  Satan 
 
 shut  against  ,      ,    .  • 
 
 these  thieves,    may  be  let  m. 
 
 (1.)  The  doors  of  your  eyes,  sin  sometimes  is  let  in  at  those  doors. 
 Achan  saw  a  "  Babylonish  garment,  and  wedge  of  gold,  and  he  coveted  them."  Take 
 heed  you  behold  no  object  with  any  undue  and  wanton  glance. 
 
 (2.)  Keep  the  door  of  your  ears  ;  do  not  hear  a  backbiting  or  detracting  tongue,  but 
 show  your  abhorrence  of  such  ;  neither  suii'er  yourselves  to  be  praised  to  your  face  by  flat- 
 terers, much  less  let  not  thy  ears  hear  thy  own  tongue  praise  thee,  but  above  all  things 
 keep  the  door  of  thy  heart ;  watch  this  door.  "  Keep  thy  heart  with  all  diligence,  for  out 
 of  it  are  the  issues  of  life,"  Prov.  iv.  23. 
 
 1st.  Keep  thy  heart  from  vain  thoughts,  or  for  thinking  evil.  "  Let  not  vain 
 thoughts  lodge  in  thee."  Are  evil  thoughts  grievous  to  thee,  dost  thou  not  approve  of 
 them  ?  canst  thou  say  with  David,     "  I  hate  all  vain  thoughts  ?"     Have  they  no  ruling 
 
SERM.   v.]  THE   PARABLE   OF   THE    MAN   THAT   FELL   AMONG   THIEVES.  309 
 
 and  reigning  power  over  thee  ?  dost  thou  cry  out  against  them,  and  mourn  under  them  ? 
 
 2ndly.  Keep  thy  heart  from  all  unchaste  thoughts,  all  unbelieving,  murmuring,  dis- 
 trustful, discontented,  distracting  and  vain-glorious  thoughts,  lest  these  tliieves  get  in  ; 
 it  is  easier  to  keep  thieves  out  of  the  house,  than  it  is  to  get  them  out  when  they  are  got 
 in.  The  heart  is  deceitful  above  all  things,  and  ofttimes  lets  these  thieves  in :  an  enemy 
 within,  is  worse  than  an  enemy  without. 
 
 (3.)  Keep  the  door  of  thy  lips,  watch  thy  tongue,  keep  it  as  with  a  bit  and  bridle,  (as 
 the  apostle  James  shows)  "  The  tongue  no  man  can  tame,  it  is  an  unruly  evil,  full  of 
 deadly  poison,"  James  iii.  8.  Therefore  cry  to  God  for  help,  or  else  at  this  door  these 
 thieves  will  get  in. 
 
 9.  Strive  to  know  the  advices  and  craftiness  of  those  thieves.  Satan  is  a  serpent  for 
 subtility,  a  lion  for  strength,  and  a  dragon  for  cruelty.  And  sin  also  is  not  in  vain  called 
 deceitful  lusts.  The  apostle  cautions  the  saints,  "  Lest  any  of  them  be  hardened  through 
 the  deceitfulness  of  sin,"  Heb.  iii.  13.  Those  are  wise  Christians,  who  have  studied 
 Satan's  pohtics  :  we  are  not  ignorant  of  his  devices. 
 
 10.  You  that  are  behevers,  bless  God  that  he  hath  saved  and  delivered  you  from  the 
 power  of  these  thieves.  0  what  a  mercy  it  is,  that  Jesus  Christ,  the  good  Samaritan, 
 hath  taken  compassion  of  you ;  he  came  where  you  were,  and  hath  healed  your  wounds. 
 
 Lastly,  what  comfort  and  consolation  is  here  for  you,  that  you  are  out  of  the  reach  of 
 those  bloody  enemies  ;  you  are  put  into  Christ's  hands,  and  are  kept  by  his  power,  and 
 shall  be  unto  salvation.  "  Greater  is  he  that  is  in  us,  than  he  that  is  in  the  world, 
 he  will  bruise  Satan  under  your  feet  shortly,"  1  John  iv.  4.  "  Through  Jesus  Christ, 
 we  are  more  than  conquerors,"  Rom.  viii.  37. 
 
 0  let  us  love  this  good  and  gracious  Samaritan,  this  blessed  Jesus,  and  live  to  his 
 praise  and  glory  aU  our  days  ;  who  hath  done  such  wonderful  things  for  us ;  who  hath 
 bound  up  our  wounds,  and  poured  into  them  oil  and  wine  ;  who  hath  loved  our  souls 
 with  an  everlasting  love,  and  hath  spread  the  mantle  of  his  love  over  us,  that  we  may 
 be  rescued  from  eternal  misery. 
 
 SERMON     V. 
 
 And  Jesus  answered  and  said,  a  certain  man  went  down  from  Jerusalem  to  Jericho,  and 
 
 fell  among  thieves,  &c. — Luke  x.  30. 
 I  HAVE,  my  brethren,  opened  all  the  parts  contained  in  this  parable  according  to  that 
 light  and  understanding  received,  and  have  noted  one  proposition  from  them.  I  have 
 showed  what  kind  of  thieves  those  are,  which  this  certain  man  fell  among,  and  that  all 
 mankind  in  the  first  Adam  are  signified  by  this  man,  and  that  all  naturally  are  half  dead  ; 
 dead  in  their  souls  in  respect  of  any  true  spii-itual  life,  being  wounded  in  every  faculty, 
 and  member  of  the  body. 
 
 Doct.     So  that  we  may  infer,  that  mankind  by  sin  naturally  are  in  a  miserable, 
 wretched,  and  deplorable  condition. 
 
 1.  Their  understanding  is  blinded.     2.  The  judgment  is  depraved,  so  that     Janby*ia.°^ 
 they  cannot  make  any  true  judgment  of  themselves,  nor  of  things.     If  you     ture  is  de- 
 see  a  man  that  was  very  wise,  to  act  like  a  mere  idiot,  or  natural  fool,  you     ^  '"'* 
 say  his  reason  is  gone,  he  is  broken  in  judgment,  or  wounded  in  his   intellectual  parts. 
 Thus  it    is  in  a  spiritual  sense    with  every  unrenewed  man,  their    understanding  is 
 darkened  and  full  of  folly,  vanity,  blindness,  and  incredulity  ;  they  esteem  husks  above 
 bread,  and  choose  a  pebble  before  a  precious  pearl.     Many  cry  down  Judas 
 for  selling  liis  blessed  Lord  for  thirty  pence.     Alas,  what  do  all  wicked  men    bi^ofthe"*" 
 much  less,  who  refuse,  nay  reject  the  Lord  Jesus  Christ  for  the  sake  of    rrodigai  son. 
 their  filthy  lusts,  or  for  the  unlawful  gain  of  a  groat :  what  think  you  of 
 them  that  take  abundance  of  care  to  deck  a  sony  cabinet,  but  take  no  regard  of  the 
 jewel,  which  is  more  worth  than  all  the  world,  Matt.  xvi.  26  ?     See  to  this,  you  young 
 men  and  women,  who  care  not  what  you  bestow  to  dress  and  adorn  the  body,  but  dis- 
 regard your  precious  souls :  are  not  you  wounded  in  judgment  ?     Suppose  your  house 
 was  all  in  a  flame,  and  you  lay  on  a  soft  bed,  and  one  should  cry  out  fire,  fire,  0  arise 
 and  save  your  hves  for  the  Lord's  sake,  your  house  is  on  a  flame ;  and  yet  you  should 
 lie  still  and  say,  it  is  not  midnight,  you  will  not  rise  yet,  it  is  a  great  while  till  day  : 
 would  not  all  people  that  hear  of  it,  say  you  were  mad,  or  out  of  your  wits  !     Sirs,  the 
 fire  of  God's  wrath  hath  taken  hold  of  every  unconverted  sinner,  and  they  every  moment 
 
310  THE    PAKAKLK    Or    TIIF,    MAN    THAT    FFXL    AMONG    TIIIKVF.S.  [boOK  II. 
 
 are  in  danger  to  be  cast  into  hell.  But  yet  most  refuse  to  take  hold  of  Jesus  Christ,  and 
 return  to  God,  casting  off  all  their  wicked  ways  ;  no  it  is  too  soon,  time  enough  (say  they) 
 to-morrow,  though  before  then,  perhaiis  they  may  be  in  hell. 
 
 The  win  is  ^-  The  will  (that  noble  faculty)  is  depraved,  and  as  it  were  wounded  unto 
 wounded  to  death  ;  and  it  must  needs  be  so,  since  they  are  without  understanding.  As 
 ^^^^^-  a  man  that  hath  his  palate  spoiled,  being  possessed  with  some  vicious  humour  : 
 
 everything  seems  bitter  according  to  that  humour  ;  so  the  understanding  counts  the  ways 
 of  God  grievous  and  unpleasant ;  the  will  acts  accordingly,  utterly  refusing  to  walk 
 therein,  but  act  cross,  contrary  to,  and  in  direct  opposition  to  the  will  and  ways  of 
 God.  0  what  pride,  inconstancy,  stubbornness,  disobedience,  and  rebellion  is  there  in 
 the  will  of  wicked  men.  "  Our  tongues  are  our  own,  and  who  is  lord  over  us,"  Psal.  xii. 
 4?     This  is  the  voice  of  the  ungodly.     "  We  will  not  have  this  man  to  reign  over  us," 
 
 «on3  ar(?^fso      ^^^^  ^'^-  '^'^■ 
 
 wounded.  3.  Their  affections,  as  well  as  their  understanding  and  will,  are  wounded 
 
 to  death.  0  how  carnal,  vain,  loose,  and  earthly  are  their  affections  :  "  They  are  lovers 
 of  pleasure  more  than  lovers  of  God,"  2  Tim.  iii.  4.  Tlieir  care  is  more  to  get  an  estate, 
 than  to  get  an  interest  in  Christ,  treasure  on  earth  befoie  treasure  in  heaven;  they  fear 
 more  the  wrath  of  man,  than  the  wrath  of  God,  and  the  loss  of  their  outward  liberties, 
 substance,  or  their  natural  hves,  than  the  loss  of  their  immortal  souls  ;  they  rejoice  more 
 when  they  thrive  in  the  world,  than  to  tiud  a  gracious  work  upon  their  hearts,  or  to  hear 
 the  word  of  God  ;  they  mourn  for  the  loss  of  sou  or  daughter,  a  husband  or  a  wife,  more 
 than  for  the  loss  of  God.  0  I  have  (saith  one)  lost  my  only  child  ;  and  saith  another, 
 my  dear  husband  is  dead  ;  0  my  heart  will  break,  I  am  full  of  sorrow  and  heaviness, 
 what  shall  I  do  ?  poor  sinner  !  though  these  things  are  cause  of  grief,  yet  if  thou  art  in 
 thy  sin,  I  must  tell  tiiee  worse  news,  and  that  which  is  cause  of  far  greater  sorrow,  thou 
 hast  lost  thy  God,  and  thy  soul  is  dead,  and  what  hast  thou  more  ?  Thou  art  con- 
 demned, even  sentenced  to  be  burned  alive  in  eternal  flames.  Sirs,  is  it  not  sad,  that  a 
 man  should  be  more  affected,  grieved,  and  afflicted  in  his  soul,  at  the  loss  of  a  dumb  idol, 
 than  sinners  are  for  the  loss  of  the  true  and  livmg  God !  See  Judges  xviii.  24,  (speaking 
 of  Micbah)  "  And  he  said,  ye  have  taken  away  my  gods  which  I  have  made,  and  the 
 priest,  and  what  have  I  mere  ?  And  this  you  say  unto  me,  what  aileth  thee  ?"  That 
 which  a  man's  heart  is  bound  up  in  the  love  of,  and  which  he  esteemeth  and  prizeth  most, 
 is  his  God  ;  and  if  he  loses  it,  he  cries  out,  what  have  I  more  ?  If  it  be  a  husband,  a 
 child,  a  name,  or  an  estate.  But,  sinner,  Imow  when  thou  hast  God  to  be  thy  God,  thou 
 wilt  see  thou  canst  not  be  miserable  whatever  you  lose,  nor  ever  be  undone,  and  then  all 
 other  losses  will  be  patiently  borne. 
 
 4.  The  memory  is  also  wounded  unto  death  :  how  doth  that  forget  what  it  should  re- 
 member, and  remember  that  which  it  should  forget ;  it  forgets  God,  both  what  he  is,  and 
 will  be  to  them  who  find  him.  God  is  not  in  all  his  thoughts.  They  forget  Christ,  and 
 who  he  is,  and  what  he  hath  done  and  suffered  for  sinners;  they  forget  their  own  pre- 
 cious souls,  their  worth,  and  whither  they  are  going  ;  they  forget  to  pray  and  to  seek  God 
 while  he  may  be  found ;  they  forget  wliat  an  evil  sin  is,  they  forget  to  hear  and  prize  the 
 word  of  God,  they  forget  how  short  and  uncertain  their  days  are,  they  forget  their  last 
 end ;  but  they  think  upon  the  world,  upon  their  riches,  and  upon  external  poverty  and 
 afflictions  ;  they  remember  their  pleasures,  and  those  wrongs  and  injuries  some  have  done 
 to  them,  so  as  to  seek  revenge  :  is  not  this  sad? 
 
 5.  Their  consciences  are  wounded,  fearfully  corrupted,  have  scarce  any  spiritual  sense 
 or  feeling,  or  are  in  a  drowsy  and  sleepy  slate,  if  not  eiTonius.  "  Unto  them  that  are 
 defiled,  is  nothing  pure,  but  their  minds  and  consciences  are  defiled,"  Tit.  i.  15.  Con- 
 science, that  like  Job's  messenger  should  bring  them  word  that  all  the  rest  of  the  faculties 
 of  the  soul  are  dead,  is  so  maimed,  stupified,  and  wounded,  that  it  is  dumb,  says  nothing, 
 or  else  excuses  when  it  should  accuse,  and  severely  rebuke  them  for  their  horrid  sins. 
 And  as  all  the  faculties  of  their  souls  are  wounded  by  these  thieves,  so  are  their  sensitive 
 parts  also  ;  their  eyes  are  full  of  idolatry,  tlieu'  lips  are  unclean  and  full  of  lies,  cursing, 
 blasj)hemy,  backbiting,  detraction,  vilUfyiug,  reproaching,  and  abusing  their  neighbours. 
 Their  ears  are  bewitched  with  carnal  music,  and  do  delight  to  bear  cursed  songs  and 
 romances,  and  idle  stories,  more  than  to  hear  the  word  of  God,  or  of  heaven  and  eternal 
 happiness;  their  hands  are  for  taking  the  forbidden  fruit,  and  in  many  addicted  to  picking 
 and  stealing.  "  Their  throat  is  as  an  open  sepulchre,  the  poison  of  asps  is  under  their 
 tongue,  and  their  feet  are  swift  to  shed  blood,"  Eom.  iii.  13.  They  yield  their  member 
 servants  unto  uncleauness. 
 
SEKM.    v.]  THE    PAR\BLIC  OF   THE   MAN    THAT    FKI.L    A?.[0NT;    THIEVES.  311 
 
 0  how  sad  is  the  state  of  woutuled  mankind  by  these  cursed  thieves  ! 
 Secondly,  but  let  us  consider  a  little  further  of  their  deplorable  condition,  in  respect  to 
 the  nature  of  these  wounds.  Ti,e  nature 
 
 1.  Remember  they  are  soul-wounds.     A  wound  in  the  hand  or  foot,  is     of  these 
 not  so  bad  as  a  wound  in  the  heart ;  these  wounds  have  let  out  the  blood  or 
 
 life  of  the  soul,  they  reach  to  the  very  heart.  "  This  is  thy  wickedness,  because  it  reacheth 
 unto  thine  heart,"  Jer.iv  18. 
 
 2.  They  are  poisonous  wounds,  they  are  wounds  of  a  sting  of  a  poisonous  serpent,  the 
 Devil :  "  The  sting  of  death  is  sin."  AVhen  the  Israelites  were  stung  in  the  wilderness 
 with  those  fiery  serpents  (saith  Jlr.  Ainsworth)  there  was  thereby  a  remembrance  how  sia 
 came  into  the  world  by  a  serpent.  0  what  were  those  serpents  to  the  old  serpents,  or 
 those  wounds  to  these  wounds  ?  yet  those  wounds  were  very  venomous,  and  the  contagion 
 spread  itself  over  the  whole  body  ;  so  you  have  heard  these  wounds  have  spread  over  the 
 whole  man,  both  body  and  soul,  and  not  only  over  every  faculty,  but  also  over  every  per- 
 son :  our  first  parents  were  wounded,  and  in  them  every  soul  that  sprung  from  their  Uons 
 by  natural  generation,  not  one  person  escaped  ;  so  that  the  wounds  were  not  only  venom- 
 ous, but  also  infectious  :  "By  one  man's  disobedience  many  were  made  sinners, — by  the 
 offence  of  one,  judgment  came  upon  all  men  to  condemnation."  llom.  v.  18, 19. 
 
 3.  These  wounds  are  extremely  painful  and  tormenting,  as  all  experience,  when  they 
 come  to  themselves  ;  as  those  wounds  by  those  fiery  serpents  were,  they  found  a  fearful 
 inflammation  which  made  them  roar  out  in  bitter  anguish  of  pain  and  misery ;  so  all  poor 
 awakened  and  convinced  sinnere  feel  the  smart  of  sin,  or  of  these  wounds,  and  cry  out  as 
 those  did  St.  Peter  preached  to  ;  "  Men  and  brethren,  what  shall  we  do  ?"  Acts.  ii.  .39. 
 "  How  did  David  cry  out  in  anguish  of  soul,  I  am  bowed  down  greatly,  1  go  mourning  all 
 the  day,  for  my  loins  are  filled  with  a  loathsome  disease,  and  there  is  no  soundness  m  my 
 flesh,"  Tsal.  xxxviii.  G,  7.  The  sting  of  a  serpent  causes  extreme  thirst :  this  shows  that 
 all  envious  or  revengeful  persons  are  deeply  wounded  ;  besides  that  unsatisfiedriess  that  is 
 in  men's  hearts,  after  the  riches,  honours,  and  pleasures  of  sin,  discovers  what  drought  by 
 sin  hath  seized  all  manldnd,  such  a  thirst  that  nothing  but  drinkmg  of  the  water  of  life 
 can  allay  it. 
 
 4.  The  poison  of  serpents,  as  Plutarch  notes,  gets  quickly  to  the  vital  spirits,  and  cor- 
 rupts the  whole  mass  of  blood.  So  did  this  sting  and,  cruel  wound  corrupt  the  lump  of 
 mankind. 
 
 5.  Tliey  are  deceitful  wounds ;  there  is  a  strange  insensibleness  in  sinners,  who  are 
 mortally  wounded,  for  a  great  while  they  feel  no  pain.  I  have  read  of  the  poison  of  some 
 serpents,  that  as  soon  as  a  man  is  stung,  he  falls  into  a  great  laughter,  tickled  in  a  strange 
 manner :  but  no  sooner  doth  the  poison  come  to  his  heart,  but  it  makes  him  change  his 
 note,  crying  out  most  bitterly  in  dreadful  anguish,  a  lit  resemblance  of  the  sting  of  sin. 
 Poor  sinners  seem  at  first  to  be  in  sport,  and  rejoice  in  their  wickedness,  and  spend  their 
 days  in  pleasure  ;  but  as  soon  as  God  brings  them  to  feel  the  venom  and  sting  at  their 
 liearts,  their  joy  is  turned  into  sorrow  and  extremity  of  misery  ;  if  they  cry  not  out  here, 
 they  shall  howl  hereafter. 
 
 6.  The  wounds  by  those  serpents  was  present  death,  unless  they  looked  up  to  the 
 brazen  serpent.  So  all  those  sinners  who  are  wounded  by  these  thieves,  can  expect  no- 
 thing hut  present ,  death  ;  I  mean  of  being  cast  into  hell,  except  they  look  up  to  Jesus 
 Christ,  and  believe  in  him. 
 
 7.  These  wounds  foster  and  corrupt,  and  grow  worse,  and  worse,  and  it  must  needs 
 be  so,  for  by  these  thieves  they  daily  receive  fresh  wounds ;  "  so  that  from  tlie  crown  of 
 their  heads,  to  the  soles  of  their  feet,  there  are  nothing  but  wounds,  bruises,  and  putrify- 
 ing  sores,"  Isa.  i.  6  ;  and  so  they  remain  until  the  good  Samaritan  closes  their  wounds, 
 binds  them  up,  and  mollifies  them  witli  ointment. 
 
 8.  The  wounds  of  those  serpents  in  the  wilderness,  could  not  be  healed  by  any  art  or 
 wisdom  of  man :  none  could  find  any  medicine  or  balsam  that  could  give  ease,  or  cure 
 those  poor  wounded  and  miserable  creatures  ;  no,  the  way  of  cure  was  strange,  marvellous 
 and  supernatural.  So  no  angel  in  heaven,  nor  man  on  earth,  could  find  out  a  cure  for 
 wounded  sinners.  Our  cure  is  the  wonderment  of  saints  and  angels  ;  we  could  not  have 
 help,  and  live,  unless  the  Son  of  God  dies,  and  his  precious  blood  be  applied  to  heal  our 
 wounded  souls. 
 
 A  p  r  L  I  C  A  T  I  0  X. 
 1.  0  what  an  amazing  thing  is  this,  that  the  world  is  thus  wounded,  millions  wouudedj 
 and  yet  but  few  complaiu  of  it ;  what  should  be  the  reason  of  this  ? 
 
312  THE    PAKABLE    OF    THE    MAN    TUAT    FELL    AMdNg    TUIEVES.  [bouK    II. 
 
 Answ.  1.  It  is  because  they  are  dead,  dead  iu  sius  aud  trespasses.  Can  dead  peo- 
 ple feel  pain  ?  no,  you  may  tlirust  a  sword  through  their  hearts,  and  they  feel  not ;  were 
 there  a  principle  of  life  in  them,  they  would  soon  cry  out  in  bitter  pain. 
 
 2.  How  may  this  tend  to  incense  sinners  against  these  thieves  ?  what  inditmation 
 should  we  have  against  sin  and  the  devil,  who  have  in  such  a  manner  wounded  our  pre- 
 cious souls  ? 
 
 3.  It  may  clearly  discover,  who  they  are  that  are  spiritually  dead.  Certainly  you 
 that  feel  no  pain,  that  sin,  and  yet  cry  not  out  under  great  anguish  and  misery,  are  dead  : 
 had  you  life  in  you,  it  would  be  otherwise  with  you ;  therefore  such  of  you  that  feel  tlie 
 smart  and  bitterness  of  sin,  and  know  what  it  is  to  offend  God,  and  who  cannot  commit 
 the  least  sin,  but  you  find  your  souls  and  consciences  wounded,  it  is  an  evident  sign  you 
 are  spiritually  alive. 
 
 II.  Be  exhorted  to  take  heed  of  these  thieves,  lest  they  give  you  yet  more  fresh 
 wounds.     0  beware  of  all  temptations,  every  sin  is  a  wound. 
 
 MOTIVES. 
 
 bcwar'^    of         ^'     "^'"^  ^'^"S  ^^''^  stung  our  blessed  Lord  to  death  ;  let  that  enrage  your 
 Bin.  souls  against  sin,  to  hate  and  abhor  all  iniquity. 
 
 2.  It  lays  all  ungodly  sinners  under  God's  wrath,  and  the  curse  of  the  law ;  and  if 
 you  are  not  healed,  it  wiU  make  an  eternal  separation  between  God  and  you. 
 
 3.  Know  that  this  sting,  or  these  wounds  (though  you  may  not  feel  much  pain  now) 
 yet  you  wUl  be  sensible,  and  find  yourselves  tormented  in  an  hour  that  draws  near,  if  you 
 meet  not  with  a  cure.     There  are  four  seasons  when  these  wounds  will  be  felt. 
 
 vrhen  sin  as  (■'•■)  ^^  ^  ''^^  °^  common  calamity,  when  you  will  see  sorrew  and  anguish 
 a  wound  WiU  coming  upon  you,  and  you  not  know  whither  to  fly  for  succour  ;  such  days 
 are  near,  that  the  blind  and  secure  world  dream  not  of  "  Tlien  your  sins  will 
 stare  you  in  the  face,  and  your  guilty  souls  and  conscience  will  terrify  you,  and  God 
 then  perhaps  will  mock  when  your  fear  cometh  ;  because  when  he  called  you  refused,  and 
 set  at  nought  aU  his  reproof,"  Prov.  i.  25,  26. 
 
 (3.)  At  that  time  when  God  awakeneneth  your  sleepy  consciences,  and  lets  out  con- 
 science to  torment  and  terrify  you,  and  God  leaves  you  to  desperation,  and  under  his 
 fierce  and  divine  vengeance  ;  thiul^on  trancis  Spira  and  John  Child  ;  you  may  find  such 
 an  hoiu'. 
 
 (3.)  At  the  hour  of  death,  or  at  that  moment  you  die  :  for  if  while  your  soul  is  yet  in 
 your  body,  you  do  not  feel  the  smart  and  anguish  of  sin  and  wrath  ;  yet  no  sooner  are 
 you  dead,  but  your  soul  will  be  in  torment.  "  And  in  hell  he  lifted  up  his  eyes,  being  in 
 torments,"  &c.,  Luke.  xvi.  23. 
 
 (4.)  At  the  dreadful  day  of  judgement,  when  both  body  and  soul  shall  be  brought  be- 
 fore Christ's  tribunal,  to  receive  that  fearful  sentence,  "  Depart  from  me,  ye  cursed,  into 
 everlasting  fire,  prepared  for  the  devil  and  his  angels."  Matt.  xxv.  41. 
 
 0  cry  with  David,  "  Lord,  be  merciful  to  me,  and  heal  my  soul,  for  I  have  sinned  a- 
 gainst  thee."  Psal.  xli.  4,  5. 
 
 III.  What  hath  been  said,  may  be  for  terror  to  all  wicked  men  :  death  is  near,  and  it 
 wUl  come  on  you  with  its  sting,  if  you  are  unbelievers  ;  0  fly  to  Christ  for  healing ;  pray 
 that  he  will  come  where  you  are,  and  bind  up  your  woimds,  and  pour  in  oil  and  wine. 
 
 IV.  Comfort.  What  consolation  may  from  hence  arise  to  all  true  Christians  that  are 
 cured  of  these  wounds  ;  such  may  triumph  over  sin,  death,  devils,  and  all  enemies  "  0 
 death,  where  is  thy  sting  ?  0  grave,  where  is  thy  victory  ?"  1  Cor.  xv.  55.  What  hurt  can 
 sin,  death,  or  devils  do  me,  who  am  in  Christ  ?  Death  hath  spent  his  sting  on  the  Lord 
 Jesus,  the  sting  is  taken  away  from  all  that  beheve,  and  their  souls  are  healed,  their  issues 
 of  blood  is  dried  up,  their  leprous  souls  are  cleansed ;  what  have  such  to  do,  but  with 
 David,  to  praise  and  magnify  God,  and  admire  the  love  of  Jesus  Christ  ?  "  Bless  the  Lord, 
 0  my  soul :  and  aU  that  is  in  me  bless  liis  holy  name.  Bless  the  Lord,  0  my  soul,  and 
 forget  not  all  his  benefits  :  who  forgiveth  all  thine  iniquities  ;  and  healeth  all  thy  diseases." 
 Psal.  ciii.  1,  2,  3.  Such  who  are  pai'doned,  are  healed  ;  and  they  that  are  forg\'en  may  re- 
 joice. "  Blessed  is  he  whose  sin  is  hid,  whose  transgressions  are  pardoned,"  Psal.  xxxii.  1. 
 They  that  are  at  ease,  and  freed  from  sin,  need  neither  fear  death,  nor  any  danger  :  though 
 the  heavens  and  the  earth  shall  suddenly  shake,  and  the  hearts  of  sinners  tremble,  yet  they 
 have  a  place  of  refuge,  and  shall  be  hid  in  the  day  of  God's  wrath. 
 
 So  much  as  to  this  proposition. 
 
 "  And  by  chance  there  came  down  a  certain  priest  that  way  ;  and  when  he  saw  him,  he 
 
SEKM.    v.]  TUE    TAKABLE    OF    THE    M.\N    THAT    FELL    AMONG    THIEVES.  313 
 
 passed  by  on  the  other  side."  "  And  likewise  a  Levite,  when  he  was  at  the  place  came 
 and  looked  on  him,  and  passed  by  on  the  other  side,"  Luke.  x.  31.  32.  Nothiug 
 
 "And  by  chance,"  not  that  any  thing  cometh  to  pass  by  chance  ;  but  the     comes  to  paw 
 word  is  used  here,  to  denote  such  events  as  fall  out  to  men  by  the  counsel      ^' 
 of  God,  or  by  his  providence.     "  If  a  bii'ds-nest  chance  to  be  before  thee,"  &c.   Ainworth, 
 from  the  Greek,  reads  it,  if  thou  meetest  with  a  bird's-nest,"  Deut.  xxii.  6. 
 
 "  A  certain  priest,"  &c. 
 
 I  showed  in  the  explanation,  that  by  the  priest  may  be  meant  the  law,  the  priests  being 
 the  interpreters  of  it :  and  our  Saviour  hereby  might  show  two  things. 
 
 (1.)  That  the  lawyers,  scribes,  and  Pharisees,  were  men  of  no  bowels,  they  showed  no 
 pity  to  the  distressed  ;  though  tliey  boasted  of  their  great  piety,  yet  it  only  consisted  in  the 
 lesser  matters  of  the  law.  "  They  neglected  mercy  and  the  love  of  God,"  they  loved  not 
 their  neighbour  as  themselves. 
 
 (2.)  To  discover  to  the  lawyer,  that  the  law  could  not  relieve  a  poor     jj„  ^jij^fcoj 
 wounded  sinner ;  that  kiUs,  but  gives  no  life,  wounds  but  heals  not.     "  Had     wounded 
 there  been  a  law  that  could  have  given  life,  verily  righteousness  should  have     j^f^'!^^^ 
 been  by  the  law,"  Gal.  iii.  21. 
 
 "  And  behold  a  certain  lawyer  stood  up  and  tempted  him,  saying.  Master,  what  shall 
 I  do  to  inherit  eternal  life  ?  He  said  unto  him,  What  is  written  in  the  law  ?  how  readest 
 thou  ?  And  he  answering,  said,  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
 and  with  all  thy  soul,  and  with  all  thy  strength,  and  with  all  thy  mind,  and  thy  neighbour 
 as  thyself.  And  he  said  unto  him.  Thou  bast  answered  aright :  this  do,  and  thou  shalt 
 live,"  Luke  x.  25, — 28. 
 
 Thus  from  the  scope  of  this  parable  (as  I  minded)  we  may  easily  perceive     ^^^  ^^^  ^  ^^ 
 whom  our  Lord  means  by  the  priest ;  he  would  not  say  a  certain  lawyer     the  parable 
 passed  that  way  (perhaps)  because  he  would  not  provoke  him,  but  to  let  him     '"J^d."^  °' 
 know,  that  he  failed  in  answering  what  the  law  requires,  even  in  respect  had 
 to  the  second  Table.     Our  Lord  brings  in  this  parable  to  show  him,  that  the  "  law 
 through  the  weakness  that  is  in  man  to  keep  it,"  Rom.  viii.  3,  could  not  give  life,  or  bring 
 to  life  a  poor  sinner  wounded  to  death  ;  and  that  he  loved  not  his  neighbour  as  the  law 
 enjoined  all  to  do :  "  This  do  and  thou  shalt  live ;"  that  is,  live  and  sin  not,  or  perform 
 perfect  obedience  to  the  same  :  for  a  perfect  loving  of  God  and  our  neighbour, 
 comprehends  that  complete  righteousness  the  law  commands,  which  none  since     J^ue/'l;  °° 
 sin  entered  into  the  world  could  do,  or  ever  did,  save  the  man  Jesus  Christ.       justiUcation 
 
 Could  men  live  indeed,  and  sin  not,  either  in  word,  thought,  or  deed,  and  \^„,  ^  ""^ 
 had  they  never  sinned,  they  might  be  justified  by  the  law,  as  Adam  was  while 
 he  stood  in  a  state  of  innocency :  but  now  we  have  sinned,  all  having  sinned  in  the  first 
 Adam,  Rom.  v.  12,  and  daily  do  actually  sin,  and  cannot  live  and  sin  not :  and  from  hence 
 ■  the  moral  law  cannot  afford  us  any  help,  but  contrariwise  it  lets  fly  its  dreadful  curses 
 against  us :  "  Cursed  is  every  one  that  coutinueth  not  in  all  things  that  are  written  in  the 
 book  of  the  law,  to  do  them,"  Gal.  iii.  10.  Alas,  if  men  fail  in  their  duty  to  men,  in 
 their  love  to  their  neighbour,  and  thereby  break  God's  holy  law,  and  lay  themselves 
 thereby  obnoxious  to  eternal  wrath.  How  far  short  do  aU  come,  in  respect  had  to 
 holiness,  and  perfect  conformity  to  God,  or  in  their  duty  and  obedience  to  God, 
 which  more  immediately  the  law  requires.  And  thus  our  blessed  Lord  clearly  showed 
 this  lawyer  (had  he  understood  whom,  or  what  he  meant  by  this  certain  priest)  that  the 
 law  leaves  every  poor  and  undone  sinner  in  his  blood,  and  bleeding  wounds.  "  For  what 
 the  law  could  not  do,  in  that  it  was  weak  through  the  flesh,  God  sending  his  own  Son,  in 
 the  likeness  of  sinful  flesh,  and  for  sin  condemned  sin  in  the  flesh,"  Rom.  viii.  3.  It  can 
 neither  justify,  heal,  nor  save  lost  sinners.  A  priest  may  read  the  law  to  the  people  every 
 day,  and  expound  it,  and  press  them  to  the  strictest  observance  of  it  imaginable,  yet  they 
 still,  after  all  that  they  can  do,  abide  in  their  blood  and  filth  :  "  For  if  righteousness 
 come  by  the  law,  Christ  is  dead  in  vain,"  Gal.  ii.  21.  But  because  this  is  more  fully 
 opened  in  my  speaking  to  some  other  parables,  I  shall  say  no  more  to  it  here. 
 
 "  Likewise  a  Levite,  when  he  was  at  the  place,  came  and  looked  on  him  ;  and  passed  by." 
 
 As  the  moral  law  which  the  priest  taught  and  instructed  the  people  in,     Leviticai 
 could  not,  tlid  not  help  any  distressed  sinner ;  so  the  Levilical  priesthood,  the     BacriUces 
 sacrifices  and  offerings  thereof  (signified  by  the  Levite  here)  could  not  take     ""gs  cannot 
 away  sin,  no,  though  he  should  come  where  the  sinner  is,  arid  lies  in  his  blood,     relieve  a 
 and  offer  up  a  thcusaud  bullocks,  ten  thousand  goats,  and  ten  thousand  times     „nd  Kuiity 
 ten  thousand  lambs,  yet  it  would  do  nothing  to  help  or  heal  a  poor  guilty  and     dinner, 
 condemned  sinner ;  tlierclbre  it  is  said,  "  he  passed  by  on  the  other  side." 
 
314  TIIF.   PARAELE   OF   THE   MAN    THAT    FF- l.L   AMONG    THIEVKS.  [eOOK   II. 
 
 As  no  obedience  to  the  moral  law  performed  by  any  sinful  creature,  no,  tliough  it  were 
 a  priest  himself,  can  relieve  a  sinner ;  so  all  sucriflces  and  legal  ofl'eriugs  fail  in  doing  it 
 also.  "  Sacrifices  and  offerings  thou  wouldst  not,"  &c.,  Heb.  x.  5.  "  And  when  he  said, 
 Sacrifices,  and  offerings,  and  burnt  offering,  thou  wouldtt  not,  neither  hadst  pleasure  therein 
 — Then  said  I,  Lo,  1  come  to  do  thy  will,  0  God,''  ver.  8,  9.  It  is  true,  sacrifices  were 
 appointed  of  God  under  the  law ;  nay,  no  doubt  were  from  the  beginning.  Abel  offered 
 sacrifices,  but  all  were  but  types  of  that  great  sacrifice,  that  only  can  take  away  sin,  i.  e^ 
 Jesus  Christ's  oft'ering  himself  a  sacrifice  unto  God  for  us  ;  they  were  shadows  of  Christ, 
 or  Christ  in  a  cloud,  he  was  the  substance  of  them.     But, 
 
 1.  As  in  themselves  they  were  insiiflicient  to  expiate  sin :  "  For  it  is  not  possible  that 
 the  blood  of  bulls,  and  of  goats,  should  take  away  sin,"  Heb.  x.  4.  They  could  make  no- 
 rthing perfect,  nor  purge  the  conscience. 
 
 2.  What  a  noble  creature  is  man  above  a  beast ;  if  any  sacrifice  could  have  appeased 
 God's  divine  anger,  we  might  think  it  might  rather  be  our  "  First-born,  or  the  fruit  of  our 
 body,  for  the  sin  of  our  soul."  But  such  a  sacrifice  could  not  do,  it  would  but  be  to  otter 
 unto  God  a  corrupt  thing :  nay,  should  an  angel  be  sacrificed  for  us,  such  a  sacrifice  would 
 fail,  because  angels  are  but  finite  creatures,  and  owe  themselves,  and  all  they  have,  and 
 can  do,  to  God ;  they  can  neither  satisfy  infinite  justice,  nor  merit  any  thing  for  us :  it 
 must  be  a  sacritice  of  a  person  of  infinite  worth  and  dignity,  and  that  could  merit  at  God's 
 liand,  and  make  an  infinite  satisfaction  for  our  sins. 
 
 3.  It  was  not  consistent  witli  the  honour  of  God  to  be  pleased,  and  his  wrath  to  be  ap- 
 peased with  the  blood  of  worthless  beasts ;  how  could  such  sacrifices  discover  the  severity 
 of  his  justice,  and  the  purity  of  his  nature  ?  and  how  would  it  have  been  known,  that  God 
 hath  such  an  infinite  hatred  of  sin,  if  he  had  accepted  the  blood  of  an  abject  animal,  as  an 
 atonement  for  the  Sins  of  the  precious,  spiritual,  noble,  and  high-born  soul  of  man  ?  "Was 
 it  becoming  (saith  one)  the  majesty  of  God,  who  had  denounced  a  curse  in  the  law  upon 
 the  transgressors  of  it,  and  published  it  with  thunders,  lightnings,  and  earthquakes,  to  ac- 
 cept of  the  manglings  of  a  few  beasts  in  the  place  and  stead  of  the  oft'enders,  who  were 
 rational  creatures,  endowed  with  excellent  faculties  ?''  No  man  can  reasonably  have  such 
 despicable  thoughts  of  the  majesty,  justice,  and  holiness  of  God,  or  the  viieness  of  sm,  and 
 greatness  of  God's  provocation,  as  to  imagine,  that  he  should  be  contented  with  the  sacri- 
 fice of  a  lamb  or  bullock,  or  tliat  their  blood  could  pass  for  an  expiation  of  such  abomi- 
 nable crimes  man  was  guilty  of. 
 
 Second  vo-  4.  Those  sacrifices  have,  as  reverend  Chariiock  shows,  "  no  proportion  to 
 
 iume,p.856.  j]jg  gj^  p£  man,  the  sin  of  rational  creatures  is  too  foul  to  be  expiated  by  the 
 blood  of  irrational  creatures  ;  nor  could  the  blood  of  a  human  body,  thougli  the  first-born, 
 the  strength  and  delight  of  man,  Jlich.  vi.  7  :  no,  the  butcliery  of  so  poor  a  creature  cannot 
 be  any  compensation  for  that,  which  is  a  disparagement  of  the  Creator  of  tlie  world  :  what 
 alliance  was  there  between  the  nature  of  a  beasi,  and  that  of  a  man  ?  Au  inferior  nature  , 
 can  never  atone  the  sin  of  a  nature  superior  to  it :  there  is  indeed  in  the  gi'oans  of  those 
 dying  creatures,  some  demonstration  of  God's  wrath,  but  no  bringing  in  an  everlasting 
 righteousness,  nor  any  vindication  of  the  honour  of  the  law. 
 
 5.  The  often  repeating,  or  the  reiteration  of  those  sacrifices,  shows  their  insufficiency. 
 "  In  those  sacrifices  there  was  a  remembrance  of  sin  every  year,"  Heb.  x.  3.  They  were 
 the  yearly  sacrifices  ;  but  in  the  daily  sacrifice  there  was  a  remembrance  of  sin 
 every  day.  Besides,  the  Lord  declared  that  he  had  no  delight  in  them.  "  Thou  desirest 
 not  sacrifices, — thou  delightest  not  in  burut-uft'erings,''  I'sal.  li.  10.  True,  God  delighted 
 in  such  who  ofl'ered  them  in  faith,  beholding  a  slain  Christ  in  them,  or  rather  beyond  tliem  ; 
 but  the  sacrifice  itself  was  little  valued  by  the  holy  God  ;  that  sacrifice  that  God  accepteth 
 must  be  pure  and  sinless,  one  perfectly  holy,  and  yet  one  in  our  natiu-e:  "For  he  that 
 sanctifieth,  and  they  that  are  sanctified,  nmst  be  all  of  one,"  i.  e.,  of  one  nature;  also  such 
 a  one,  in  whose  sacrifice  there  was  an  infinite  worth.  Jesus  Christ,  though  he  "Flesh  of 
 our  flesh,  and  bone  of  our  bone,"  is  nevertheless  the  iMost  High  God,  "  God  and  man," 
 in  one  Person.     See  the  Parable  of  the  Pearl  of  great  price. 
 
 Thus  neither  law,  Levite,  priest,  nor  sacrifices,  took  any  regard  of  this  poor  man, 
 wounded  by  these  thieves,  and  lying  in  his  blood. 
 
 0  what  blindness  was  in  the  Jews,  who  thought  by  their  obedience  to  the  law  to  be 
 justified,  and  could  not  discern  by  those  sacrifices,  that  the  Messiah,  when  he  came,  must 
 die,  or  be  ofl'ered  up  a  sacrifice  unto  God.    But  no  more  at  this  time. 
 
SKior.  VI.]         Titr.  r.vuABLK  of  tiu;  man  that  via.:,  amont,  tiiIkvks.  315 
 
 SERMON    VI. 
 
 And  when  he  saw  him,  he  had  compassion  on  him,  &c., — Luke  x.  33. 
 
 DocT.  The  compassion  of  our  Lord  Jesus  Christ  to  poor  sinners  is  very  great. 
 
 L  I  shall  prove  it. 
 
 IL  Show  what  kind  of  compassion  and  mercy  is  in  Christ. 
 
 in.  Apply  it. 
 
 As  the  rehef,  help,  and  cure  of  undone  sinners,  is  alone  of  free-grace ;  so  this  parable 
 shows  Christ  is  full  of  bowels  of  mercy.     "  He  had  compassion  on  him." 
 
 1.  Mercy,  as  you  have  heard,  refers  to  man  in  misery.     Man  before  he 
 
 sinned,  partook  of  divine  goodness,  but  had  no  need  of  mercy  ;  but  God  from     Jo*p*^sJ^s'fu 
 eternity  foresaw  mankind  fallen  and  undone  by  sin  ;  and  divine  mercy  moved     misery. 
 his  wisdom  to  find  out  a  way  for  his  relief  and  restoration,  which  was  to  sub- 
 stitute his  Son  to  be  our  Surety  and  Saviour,  and  to  send  him  into  the  world,  to  be  the 
 Physician  or  healer  of  our  souls. 
 
 The  Son  of  God  early  and  readily  consented  to  show  to  man  his  infinite  love  _  . 
 and  compassion.  "  His  delight  was  with  the  sons  of  men,"  Prov.  viii.  22,  30.  passion  great 
 i.  e.,  such  that  the  Father  gave  to  him.  He  delighted  in  thoughts  and  acts  of  "irau'rcty"^ 
 mercy.  His  accepting  such  an  office,  and  to  undertake  such  a  work",  sets  forth 
 that  great  pity  anil  compassion  that  was  in  his  heart,  that  he  might  relieve  and  recover  miser- 
 able mankind.  He  yielded  to  those  terms  infinite  justice  did  demand,  that  so  the  mercy  that  was 
 in  the  heart  of  God  the  Father  (who  is  called  the  Father  of  mercy)  and  his  own  compassion 
 might  be  let  out,  and  flow  forth  abundantly,  without  any  wrong  or  dishonom-  to  the  truth, 
 holiness,  and  justice  of  God. 
 
 2.  His  mercy  and  compassion  further  appears,  iu  that  no  other  way  was  found  which 
 could  relieve  the  miserable. creatures. 
 
 3.  Besides,  Christ's  compassion  is  wonderful,  because  we  deserved  not  the  least  pity, 
 sinners  being  obstinate  rebels,  and  enemies  to  God. 
 
 4.  His  mercy  yet  further  appears,  in  respect  of  these  things  following. 
 
 (1.)     In  that  he  left  his  Father,  when  he  lay  in  his  bosom,  and  laid  aside,  or  veiled  his 
 glory,  and  came  into  this  dark  and  miserable  world.     (2.)     To  be  abased,  and 
 make  himself  of  no  reputation,  though  he  was  equal  with  God ;  and  took  upon       . 
 him  the  form  of  a  servant,  not  the  form  of  a  prince,  or  the  state  and  dignity  of    mcrey  in  his 
 a  mighty  monarch,  but  the  state  of  a  servant,  and  to  be  in  a  low  and  mean     "basement, 
 condition,  having  no  where  to  lay  his  liead,who  was  the  Maker,  and  Lord  of 
 lieaven  and  earth.     (3.)     In  his  exposing  himself  to  sutlering,  to  shame,  and     in  suffering 
 reproach,  out  of  compassion  to  them  that  were  m  misery,  naked,  wounded,  wal-     '■'"""^ '»'■  "'• 
 lowing  in  their  blood.     "  You  know  the  grace  of  our  Lord  Jesus  Christ,  who, 
 though  he  was  rich,  yet  for  your   sakes  became  poor,  that   we  through 
 his  poverty  might  be  made  rich,"  2  Cor.  viii.  0.     (4.)    Nay,  more,  he  became  a  curse  for  us; 
 stood  charged  with  our  sins,  and  bore  God's  wrath,  and  the  curse  of  the  law  for  us. 
 "  Christ  hath  redeemed  ns  from  the  curse  of  the  law,  being  made  a  curse  for  us,"  Gal.  iii. 
 13.     (5).     In  his  pouring  out  his  own  blood  to  heal  our  wounded  souls ;     in  dying  for 
 doth  not  this  show  forth  the  infinite  compassion  of  Jesus  Christ,  that  when  he     '"*• 
 saw  the  sentence  passed  upon  us,  and  we  were,  as  it  were,  brought  to  the  place  of  execu- 
 tion, and  tlie  hand  of  divine  justice  was  up  to  strike  the  fatal  blow,  he  cried  out,  hold 
 justice,  stay,  thrust  thy  glittering  spear  into  my  heart,  I  will  die  for  these  miserable  crimi- 
 nals ?  He  received  the  stroke  of  divine  wrath  due  to  us,  as  an  act  of  his  love  and  compas- 
 sion towards  us,  our  hell-pangs  fell  upon  him,  he  died  that  we  might  live,    "  In  due  time 
 Christ  died  for  the  ungodly  ;  whilst  we  v.'cre  yet  enemies,  Christ  died  for  us,"    liom.  v.  6, 
 8.     (G).     By  his  seeking  after  us  miserable  creatures,  he  came  where  we  were,  by  his 
 word  and  Spirit,  even  to  that  very  laud,  city,  town,  or  village,  where  his  elect  lay  in  their 
 blood  and  filth  ;  after  he  had  opened  the  flood-gate  of  God's  infinite  mercy,  by  removing 
 of  all  those  obstacles  that  hindered  it  from  flowing  out,  he  hath  broken  up  the  fountains 
 of  the  great  deeps  of  divine  mercy,  to  magnify  and  manifest  his  own  compas-     j^^  ^^j^,   ^^^ 
 sion.     (7).     His  pity  and  bowels  appear  by  his  crying  to  us,  and  labouring     ways  to 
 to  gather  sinners  to  himself.     '■  How  often  would  1  have  gathered  thy  chil-     B"""-''™- 
 dren  together,  as  a  hen  gathereth  her  chickens  under  her  wings,  and  ye  would  not," 
 J\Iatt.  xxiii.  37.     There  is  no  creature,  saith  Bernard,  tliat  is  moved  with  gi-eater  compas- 
 
316  THE   PARABLE   OF   THE   MAN   THAT   FELL   AMONG   THIEVES.  [bOOK  II, 
 
 sion  towards  her  young,  than  a  hen.  1.  A  hen  will  fly  in  the  face  of  ravenous  birds, 
 that  seeks  to  devour  her  chickens.  2.  She  becomes  weak  to  feed  them.  3.  She  clucks 
 and  calls  often,  with  a  mournful  voice  to  them,  when  they  are  in  danger.  4.  She  stands 
 ready  prepared,  to  receive  them  under  her  wings.  Sirs,  what  enemies  hath  Christ  flew 
 in  the  face  of,  and  how  weak  did  he  become  to  feed  sinners  ?  and  how  often  doth  he  call 
 upon  them  to  fly  to  him,  and  to  get  under  his  wings  of  mercy  and  gracious  protection,  see- 
 ing them  in  the  uttermost  danger  ?  "  Turn,  turn,  why  will  you  die,  0  house  of  Israel  ?" 
 (8).  His  compassion,  in  pitying  us  when  none  else  did,  is  marvellous,  he  manifested  his 
 mercy  to  us.  "  \Vlien  no  eye  pitied  us,  to  do  any  of  these  things  unto  us,"  Ezek.  xvi.  5, 
 neither  priest,  nor  Levite,  then  Christ  took  compassion  on  us,  else  we  had  perished  for 
 ever.  (9).  In  easing  us  of  aU  our  burdens,  as  well  as  in  healing  of  all  our  wounds  ;  he 
 doth  not  aggravate  our  crimes  against  us,  nor  upbraid  us  with  our  former  abominable  re- 
 in binding  bellion,  but  passeth  by  and  forgiveth  all.  (10).  By  his  pouring  in  oil  and 
 up  our  wine,  and  binding  up  our  wounds  ;    he  leaves  us  not,  but  takes  care  to  heal 
 
 our  sores,  and  tu  clothe  us  with  a  rich  robe,  and  sets  us  also  on  his  own  beast, 
 and  carries  us  to  an  inn,  and  provides  an  host,  or  a  faithful  minister,  to  take  the  care 
 
 and  charge  of  us,  and  by  paying  all  the  charges,  supplying  of  all  our  wants,  and 
 Phil,  iv,  19.  giving  us  his  Spirit,  succouring  us  in  all  our  temptations,  comforting  us  in  all 
 —  17.'  '  '  our  tribulations,  and  keeping  us  company  at  all  times,  and  in  all  states,  while 
 Matt.^vuf.'  '^^  ^'■'^  ^°  ^^^^  world  ;  also  making  such  large  promises  to  us,  and  in  his  en- 
 ™p  V-  ■  gaging  the  Father  to  keep  us  from  the  evil,  and  that  none  of  us  may  be  lost, 
 
 John'xv'ii.'is.  Continually  interceding  for  us,  fighting  against  our  enemies,  sympathizing  with 
 Sa''i:di'/°"  "^  ^'^  ^'^  '""■  afflictions,  perfecting  that  grace  begun  in  our  souls,  carrying  his 
 Phil.  i.  6. '  Iambs  in  his  bosom,  gently  leading  them  that  are  with  young  ;  charging  his 
 Heb?ii."i'4.  angels  to  minister  to  us,  and  to  cany  our  souls  to  heaven  when  we  die. 
 Luke  xTi.  22.  Secondly,  what  mercy,  or  kinds  of  compassion,  is  in  the  Lord  Jesus  Christ. 
 Inference.  j.     Infinite  mercy.     Christ  being  God,  goodness  and  mercy  is  an  essential 
 
 property  of  his  nature  ;  mercy  is  the  eft'ect  of  his  inconceivable  goodness,  "  Thou  art  good, 
 and  doest  good,"  Psal.  cxix.  68.  There  is  in  him  an  innate  propenseness  to  pity  and  suc- 
 cour such  as  are  in  misery,  though  it  is  let  out  according  to  his  sovereign  pleasure  and  the 
 counsel  of  his  will.  2.  Compassion  and  mercy  in  Christ,  is  equal  with  that  goodness, 
 compassion,  and  mercy  which  is  in  the  Father,  because  he  is  the  same  God  ;  I  and  my  Fa- 
 ther are  one.  2.  It  is  covenant  mercy,  and  let  out  in  a  covenant  way,  as  the  result  of 
 that  holy  contract  between  the  Father  and  himself  in  eternity.  3.  It  is  preventing  mercy, 
 his  goodness  and  compassion  stopped  the  execution  of  divine  justice ;  it  prevented  the 
 speedy  process  of  justice.  4.  Sparing  mercy,  sinners  are  spared  by  the  interposition  of 
 Jesus  Christ,  he  cries  out,  spare  this,  and  that  sinner,  one  year  longer,  though  like  trees 
 barren  that  cumber  the  ground.  5.  It  is  redeeming  mercy,  he  redeemed  us  by  his  own 
 blood.  6.  It  is  renewing,  quickening,  and  regenerating  mercy,  "  Not  by  works  of  right- 
 eousness which  we  have  done,  but  according  to  his  mercy  he  saved  us,  by  the  washing  of 
 regeneration,  and  renewing  of  the  Holy  Ghost,"  Tit.  iii.  5.  7.  Pardoning  and  healing 
 mercy,  as  appears  in  his  compassion  to  this  man,  that  was  wounded  by  thieves.  8.  Sup- 
 porting, confii'ming,  comforting,  and  preserving  mercy ;  it  is  the  sure  mercies  of  David,  be- 
 cause covenant-mercy.  9.  Free  mercy,  to  set  up  deserter  merit,  is  to  destroy  mercy.  "I 
 will  love  them  fi'eely."  10.  Overflowing  or  boundless  mercy.  He  is  plenteous  in  mercy ;  as 
 full  of  mercy  and  compassion,  as  the  sea  is  full  of  water,  or  the  sun  fuU  of  light.  11.  Soul- 
 espousing  and  soul-enrichmg  mercy.  "  I  will  betroth  thee  to  me  in  loving-kindness  and 
 mercy,'"  Hos.  ii.  19.  12.  Eternal,  abiding,  or  everlasting  mercy.  "  The  mercy  of  the 
 Lord  endureth  for  ever,"  Psal.  ciii.  17.     His  mercy  and  compassion  fails  not. 
 
 APPLICATION. 
 
 1.  Learn  to  trust  in  Christ,  and  call  upon  him,  say  with  the  poor  child  lately,  of  four 
 years  old,  "  Lord  Jesus  save  me.  Lord  Jesus  save  me."  What  is  God  about  to  do,  and 
 what  an  unbelieving  and  Christ-contemning  age  is  this ! 
 
 2.  Take  heed  of  abusing  the  mercy  and  compassion  of  Christ,  he  is  a  Lamb,  but  when 
 provoked  will  appear  like  a  Hon ;  labour  to  see  the  need  you  have  of  his  compassion,  how 
 indigent  you  are,  and  pray  him  to  pour  his  golden  oil  into  your  empty  vessels. 
 
 3.  Strive  to  be  like  Christ,  let  us  imitate  him  in  mercy  and  compassion,  to  such  that  are 
 in  misery,  and  show  that  we  are  good  neighbours. 
 
 4.  How  amiable  and  lovely  doth  goodness  and  mercy  render  God,  and  from  hence  let 
 us  fear  him.     "  There  is  mercy  with  thee,  that  thou  mayest  be  feared." 
 
SEKM.   VI.]  TUE   PAKABLE   OK   THE   MAN   THAT   FtLL    AMONG   THIEVES.  317 
 
 5.  Know,  0  sinners,  your  destruction  is  of  yourselves,  though  your  help  is  in  Christ. 
 
 6.  Dare  any  say  Christ  is  not  wilhng  to  save  them,  to  heal  them,  and  ease  Heb.  vii.  25. 
 them  of  all  their  pains  and  son-ows  ? 
 
 2ndly.  Exhortation.  Come  to  him,  venture  your  souls  upon  him,  he  has  power  as  well 
 as  compassion.  Miss  not  the  day  of  yom-  visitation ;  delay  uot  one  moment,  your  Heb.  vii.  25. 
 wounds  stink  and  are  corrupt.  He  can  heal  the  worst  of  wounds,  or  cure  the  gieatest  of  sin  • 
 ners.  Your  ignorance  is  not  a  hindrance  to  him.  "  He  hath  compassion  of  the  ignorant,  and 
 them  out  of  the  way,"  Heb.  v.  2. 
 
 Lastly.  Praise  the  holy  God  for  sending  such  a  helper,  such  a  Saviour,  one  willing,  able, 
 and  mighty  to  save  ;  who  can  speak  in  a  way  of  righteousness,  as  well  as  in  a  isa.  ixiii.  1 
 way  of  mercy  and  compassion. 
 
 "  And  went  to  him  and  bound  up  his  wounds,  pouring  in  oil  and  wine."  Ver.  34. 
 
 PVom  hence  observe. 
 
 Doct.     That  Jesus  Christ  is  the  only  Physician  of  our  soul. 
 
 Like  as  a  physician  heals  the  diseases  of  the  body,  so  he  heals  all  the  spiritual  distem- 
 pers of  our  souls. 
 
 I.  I  shall  show  in  what  respect  Christ  may  be  called  a  Physician. 
 
 II.  Prove  he  is  the  only  Physician  of  the  soul. 
 
 1.  Christ  hath  licence,  yea  full  authority  from  the  King  of  heaven    and     []!'"?' j  *?' 
 earth,  to  be  the  Physician  of  our  souls  ;  "  For  him  hath  God  the  Father     cure        our 
 sealed,"  John  vi.  27.     He  received  a  commission,  and  it  was  miraculously     ^°"'^" 
 sealed  by  the  king's  broad  seal,  "  This  is  my  beloved  bon." 
 
 2.  In  respect  of  his  great  skill,  wisdom,  and  ability  :  a  physician  ought  to  pjjrjjt » ,yj3e 
 be  a  skilful  person,  knowing  the  nature,  kinds,  causes,  and  what  will  cure  all  apd  skilful 
 distempers  of  the  body.  (1.)  The  Lord  Jesus  knows  all  chronical,  habitual,  ^^  "^' 
 inveterate,  stubborn,  and  contumacious  diseases  of  the  suul,  from  such  that  are  acute,  oc- 
 casioned by  heat  or  cold  ;  I  mean  by  some  sudden  temptation  or  infection,  by  means  of 
 the  corrupt  air  or  place  where  cast :  he  knows  the  nature  of  sin,  original  and  actual,  and 
 whether  deadly  or  but  common  weaknesses  ;  and  so  the  spots  of  his  own  people  ;  he  knows 
 whether  the  disease  be  radicated  and  habitual  or  not,  a  disease  of  unregeneracy,  or  only 
 such  as  attends  a  renewed  person.  (2.)  Whether  it  be  the  stone  of  a  hard  heart,  or  the 
 timpany  of  pride,  or  the  consumptien  of  spiritual  strength,  courage,  faith,  love,  zeal,  or  of 
 any  other  grace  of  the  Spirit ;  or  whether  it  be  the  giddiness  of  the  head,  for  want  of  a  good 
 judgment  and  understanding  in  the  truths  of  the  gospel,  a  distemper  too  many  are  troubled 
 withal  in  these  times ;  or  whether  it  be  the  feebleness  of  the  knees  that  cannot  bend  day  and 
 night  before  the  Most  High  God,  nor  bear  burdens  ;  or  the  weakness  of  the  hands,  some 
 cannot  lift  them  up  to  God,  nor  stretch  them  forth  towards  upholding  the  interest  of  Christ, 
 the  support  of  his  ministers,  and  the  poor  saints  :  he  knows  all  predominant,  nauseous,  and 
 evil  humours,  which  must  be  purged  out,  suppressed,  or  dispersed,  by  letting  of  blood  in 
 mortification ;  or  whether  the  distemper  arises  from  imbelief,  worldly-mindedness,  or  for 
 want  of  watchfulness,  neglect  of  prayer,  or  hearing  of  the  word.  Jesus  Christ  also  knows 
 the  constitution,  or  natural  inclination  of  every  soul,  whether  most  addicted  to  this  or  that 
 sin,  or  pride,  passion,  the  inordinate  love  of  tliis  word,  or  of  a  slothful  disposition. 
 
 3.  The  Lord  Jesus  useth  fit,  proper,  and  suitable  preparations  to  dispose  the  soul  to  seek 
 after,  and  receive  a  cure,  i.  e.,  by  making  the  sinner  sensible  of  his  state,  by  the  con- 
 victions of  his  Spirit,  and  putting  him  upon  prayer.  j,jji.jgj 
 
 4.  ■  Christ,  like  a  wise  physician,  searcheth  the  festering  wounds  of  every  searches  au 
 soul  that  he  undertakes  to  cure,  to  prevent  the  danger  that  would  otherwise  ™''° "  ''*^*^''- 
 ensue  upon  their  being  but  slightly  healed,  "  They  have  healed  the  hurt  of  the  daughter 
 of  my  people  slightly,  crying,  peace,  peace,  when  there  is  no  peace,"  Jer.  vi.  14.  To  pre- 
 vent this  Jesus  Christ  lays  open  the  wound,  "  1  am  he  that  searcheth  the  heart  and  the 
 reins;"'  that  is,  Bie  secret  thoughts,  motions,  ends,  counsels,  and  designs  of  all  men's 
 hearts. 
 
 5.  The  Lord  Christ,  in  desperate  cases,  directs  to  cut  off  corrupt  members,  though  it  be  a 
 right  hand,  or  right  foot,  and  to  pull  out  a  right  eye  ;  these  rotten  members  of  the  body  of 
 sin  which  offend,  must  be  mortified,"  Mark  Lx.  4.^,  44. 
 
 6.  Christ  also,  like  a  gentle  physician,  deals  tenderly  with  poor  wounded  and  distress- 
 ed sinners,  in  binding  up  their  wounds,  as  appears  m  this  parable,  "  He  wiil  not  break  the 
 bruised  reed,  nor  quench  the  smoking  flax,"  Isa.  xl.  3,  Matt.  xi.  28.  He  calls  all  that  are 
 weary  and  heavy  laden,  to  come  to  him.  0  how  ready  is  he  to  apply  his  healing  balm  to 
 a  wounded  soul. 
 
318  Tl!E   rAKAWJ'.    OF    TKK    MAN    THAT   FILL    AHONG   TUIKVE?.  [bOOK    II. 
 
 7.     Jesus  Clirist  makes  a  right  and  timely  application  to  sin-sick  sinners  ;  lie  doth   not 
 
 prescribe  corrosives,  when  he  should  give  cordials,  not  the  terrors  of  the  law  to  broken 
 
 spirits  but  the  comfort  of  free  promises  ;  the  oil  of  gladness,  and  viine  of  consolation  he 
 
 knows  is  proper  for  such. 
 
 Christ  tells  g  Jesus  Christ  deals  iilainly  with  sinners,  he  will  let  them  know  the 
 sinners     the  ,      ,        ,       ,    .    ,,/  *'  tp        ■,    ^.  ,        t  i 
 
 worst  of  their  worst,  whether  death  is  like  to  ensue  or  not,  "  Ir  ye  believe  not  that  i  am  lie, 
 state.  yg  gjj^Q  jjg  jjj  yi^^j,  gins^"  John  viii.  24.      "  He  that  believed  not  shall  be 
 
 damned,"  Mark  xvi.  16.  "  Verily,  verily,  1  say  into  thee,  except  a  man  be  born  again, 
 he  cannot  see  the  kingdom  of  God,'"  John  iii.  o.  "  Except  ye  repent,  ye  shall  all  hkewise 
 perish,"  Luke  xiii.  o. 
 
 9.  Christ,  like  a  faithful  physician,  often  visits  sinners,  he  is  ready  always  at  their 
 doors,  and  at  a  call ;  nay  he  sits  up  with  bis  saints  all  the  night  of  their  sorrow  and  affliction  ; 
 "  Lo,  I  am  always  with  you  to  the  end  of  the  world,"  Blatt  xxviii.  20. 
 
 10.  Jesus  (Christ  prescribes  rules  to  his  saints,  to  preserve  their  souls  in  health,  how  to 
 avoid  all  spiritual  surfeits,  i.  e.,  all  inordinate  excess,  or  use  of  this  world,  or  enjoyment  of 
 the  creature,  '•  Take  heed  lest  at  any  time  your  hearts  be  overcharged  by  surfeiting  and 
 drunkenness,  and  the  cares  of  this  life,"  &c.  Luke  xxi.  34.  To  keep  good  and  pious  com- 
 pany, and  to  avoid  the  wicked  ;  moreover,  to  live  upon  good  food,  wholesome  diet,  to  hear 
 good  doctrine,  and  not  to  feed  on  the  wind,  or  chaff  of  the  idle  and  airy  notions,  and  to  be 
 frequent  in  prayer.  He  speak  a  parable  to  this  purpose,  "  that  man  should  always  pray," 
 Luke  xviii.  1.     He  also  directs  to  reading  and  meditation,  and  to  holy  watchfulness,  iStc. 
 
 11.  Christ,  like  a  tender  physician,  rejoices  to  see  his  medicines  have  the  desired 
 effects  on  sinners,  and  on  the  souls  of  believers,  when  his  word  operates,  when  it  abides 
 in  them,  and  when  it  cleanses  and  purifies  their  hearts  and  consciences,  or  gives  them  peace 
 and  inward  joy  and  comfort  in  believing. 
 
 12.  Pie  gives  his  cordial  to  such  that  are  ready  to  faint.  "  I  had  fainted  unless  I  be- 
 lieved," Psal.  xxvii.  13.  For  which  cause  we  faint  not.  His  spirit  will  raise  the  dead,  as 
 well  as  revive  from  deadness. 
 
 II.     Jesus  Christ  is  the  only  physician,  and  exceeds  all  others. 
 
 1.  God  hath  appointed  none  else  ;  "  There  is  no  other  name  given  under  heaven, 
 whereby  we  must  be  saved,"  Acts  iv.  12. 
 
 2.  None  else  are  able  to  help  or  save  us,  they  liaw  no  healing  medicines,  not  the  oil 
 and  wine  to  pour  into  our  wounds,  there  is  nothing  can  cure  sinners  but  Christ's  blood, 
 nor  clothe  their  naked  souls  but  his  righteousness.  "  Whither  shall  we  go  ?  thou  hast  the 
 words  of  everlasting  life,"  John  vi.  66.  They  that  depend  on  any  other  thing  or  object, 
 shall  perish  eternally. 
 
 3.  Because  no  sinner,  from  the  beginning  of  the  world  to  this  day,  was  healed  and 
 saved  by  any  other  physician,  means  or  medicine.  "  By  the  deeds  of  the  lavs'  shall  no 
 flesh  be  justified,"  Bom.  iii.  20.  "  It  was  impossible  that  the  blood  of  bulls  or  goats  could 
 take  away  sm,"  Heb.  10.  4.  "  If  righteousness  be  by  the  law,  Christ  is  dead  in  vain" — the 
 law  kills.  Christ  is  choice,  and  the  best  phj'sician,  excelling  all  physicians.  Gal.  ii.  21. 
 and  iii.  21.  (1.)  In  respect  of  his  infinite  knowledge,  and  deep  judgment ;  he  cannot  be 
 deceived,  nor  be  mistaken  about  the  state  of  any  person,  "  because  he  knows  all  men, 
 and  what  is  in  man,"  John  ii.  24.  Yea,  he  knows  the  nature  and  cause  of  all  diseases, 
 and  so  doth  none  else  in  the  world.  (2.)  Other  physicians  sometime,  for  want  of  skill  or 
 care,  kill  instead  of  curing  the  sick ;  but  Jesus  Christ  never  undertook  the  cure  of  one  soul 
 that  died  under  his  hand.  (3.)  Christ  can  as  easily  raise  the  dead  to  life,  as  he  can  heal 
 the  living. 
 
 (4.)  Other  physicians  are  mercenary,  do  all  for  money,  sometimes  are  unreasonable, 
 but  Christ  doth  work  all  his  cures  freely  ;  "  without  money,  and  without  price,"  Isa.  Iv. 
 1,2.  He  received  nothing  of  this  poor  man,  but  was  at  all  the  charge  oi  the  inn,  and  paid 
 the  host.  (5.)  Other  physicians  will  not  come  to  the  sick  until  they  are  sent  for,  nor 
 perhaps  then  neither,  if  there  be  no  hopes  of  money  ;  but  Christ  came  without  our  sending 
 for.  "  I  am  found  of  them  that  sought  me  not,"  Isa.  Ixv.  1.  (6.)  Other  physicians 
 cannot  bless  their  physic  nor  medicines,  but  Christ  can,  and  always  doth,  when  any  cure  is 
 wrought ;  he  quickens  whom  he  will ;  he  makes  his  word  to  prosper  to  them  to  whom  it 
 Crist  is  th  '^  ^^^^'  ('*'')  Other  physicians  attend  the  rich  chiefly,  but  Jesus  Christ  is 
 poor  man's  the  poor  man's  physician,  sucli  that  are  poor  in  this  world.  The  poor  receive 
 physician.  jj^g  gogpp^  imt  more  especially  such  who  are  spiritually  poor,  little,  nothing 
 in  their  own  eyes.  The  rich  he  sends  empty  away.  The  whole  need  not  a  physician. 
 Self-righteous  persons  Christ  came  not  to  call,  they  are  not  sick.     (8.)     Should  other 
 
SKRM   VI.]  THE  PAKACLE   OF   THE   .MAN    THAT   FELL   AMONG    THIEVES.  319 
 
 pliysicians,  when  they  come  to  tho  sick,  be  kept  out  of  their  houses,  and  let  to  stand  knock- 
 ing all  night,  they  would  come  no  more.  But  though  this  physician  has  been  many  times 
 thus  dealt  with,  yet  his  mercy  is  not  dried  u)),  nor  his  patience  worn  out.  "  Behold  I 
 stand  at  the  door  and  knock,"  Eev.  iii.  iiO.  (9.)  What  physician  would  die  ciirUt  must 
 to  cure  his  patients,  pour  forth  his  own  blood  to  make  a  balm  to  heal  their  jjj,'!,,,  '*  J^J 
 distempers  ?  Jesus  Christ  did  thus,  he  poured  out  his  own  blood  to  heal  our  souis. 
 wounded  souls. 
 
 Oanst  thou  be  sick  and  such  a  doctor  by  ? 
 
 Thou  canst  not  live  unless  tliy  doctor  die. 
 
 Strange  kind  of  grief,  that  finds  no  medicine  good 
 
 To  asswage  her  pains,  but  the  physician's  blood ! 
 
 F.    QUAIILES. 
 
 Quest.     What  way  doth  Christ  heal  sick  and  wounded  sinners  ? 
 
 Answ.  It  is  (as  you  have  heard)  by  his  own  hlood,  which  was  shed  to  How  Christ 
 satisfy  the  law  and  justice  of  God,  th.at  we  are  healed  of  the  guilt  of  sin,  by  '"••ai«8i'>n"8. 
 the  application  of  the  virtue  thereof  to  our  souls,  through  the  Spirit.  The  word  is  said 
 to  heal  us  here,  i.  e.,  it  makes  known  the  only  way  of  our  cure,  and  in  its  promises  gives 
 us  encouragement  to  believe.  Faith  is  likewise  said  to  heal  or  justify  us,  but  it  is  only  ob- 
 jectively, or  in  respect  of  Christ :  by  faith  we  apprehend,  receive,  or  apply  Christ's  blood, 
 merits,  and  righteousness  to  ourselves,  or  to  our  wounded  souls,  when  we  believe  we  are 
 liealed  of  the  guilt  and  filth  of  sin.     0  what  a  physician  is  Jesus  Christ ! 
 
 'Tis  either  thou  nmst  bleed,  sick  soul,  or  I ; 
 
 My  blood  is  a  cordial :  he  that  suck'd  my  veins 
 
 Shall  cleanse  his  own,  and  conquer  greater  pains 
 
 Than  these  :  cheer  up,  this  precious  hlood  of  mine 
 
 Shall  cure  thy  grief,  my  heart  shall  bleed  for  thine. 
 
 Beheve  and  view  me  with  a  faitliful  eye, 
 
 Thy  soul  shall  neither  languish,  bleed,  nor  die. 
 
 QUARLES. 
 
 It  must  be  the  wine  that  flows  from  the  veins  of  the  true  vine,  and  the  oil  of  the  true 
 olive-tree,  that  must  be  poured  into  our  wounds  ;  and  this  applied  by  faith,  purges  and 
 purilies  our  hearts,  or  works  hohness  aud  sanctification  in  us,  and  so  heals  us  of  all  our 
 sores. 
 
 APPLICATION. 
 
 1.  We  infer,  that  the  ignorance  of  some  men  is  very  great  and  dangerous.  (1.) 
 Such  as  think  their  prayers  and  tears  can  heal  tiieir  souls.  (2.)  Such  who  apply  or  trust 
 in  their  own  righteousness.  (3.)  Such  that  think  their  faith  is  a  habit  or  act,  doth  heal 
 or  justify  them,  as  the  material  cause  thereof ;  that  God  \vill  accept  of  their  sincere 
 obedience,  though  imperfect,  instead  of  a  perfect  ohediouce  to  the  law  ;  or  deny  that 
 Christ's  righteousness,  as  imputed  to  us,  is  the  matter  of  our  justification  in  the  sight  of 
 God. 
 
 2.  Exhort.  Sinner,  thou  art  mortally  wounded.  0  fly  to  this  physician  ;  if  Christ 
 heals  thee  not,  thou  must  die  eternally.  (1.)  Know  that  Christ  can  heal  thee,  let  thy 
 disease  be  what  it  will.  (2.)  He  is  not  only  able,  but  also  very  ready,  and  willing : 
 "  Come  uuto  me,  all  ye  that  labour  and  are  heavy  laden,  and  I  will  give  you  rest,"  JIatt. 
 xi.  28.  (3.)  He  is  now  come,  and  stands  knocking  at  the  door.  (4.)  He  will  make  a 
 perfect  cure,  yea  cure  thee  for  ever.  (5.)  Thou  mayest  have  a  cure,  though  thou  hast 
 no  money,  no  righteousness,  no  worthiness  in  thyself,  no  qualifications,  or  nothing  to  re- 
 commend thee  to  him,  but  art  in  thy  sins  wounded,  and  ready  to  bleed  to  death. 
 
 3.  Trial.  Art  thou  healed,  not  slightly,  but  effectually,  thoroughly  healed  ?  Try  thy- 
 self. (1.)  Have  thy  wounds  been  seared  and  laid  open  ?  Wast  thou  ever  put  to  pain  by 
 the  cutting  and  piercing  convictions  of  the  Spirit?  (2.)  Hast  thou  found  thyself  sick  at 
 heart,  sick  of  sin  ?  Is  sin  thy  sorrow,  tliy  sickness  ?  Hast  thou  been  restless,  like  a 
 sick  man,  and  roared  out  as  David  speaks  ?  Psal.  xxxviii.  5,  6.  Hast  thou  found  thy 
 wounds  stink,  i.e.,  sin  loathsome  to  thee,  like  corrupt  and  putrefying  sores  ?  Hast  thou 
 not  applied  some  false  remedy  to  cure  tliy  sick  and  wounded  soul  ?  Hast  thou  made  use 
 of  no  balm,  but  the  blood  of  Christ  ?  Dost  thou  rest  on  nothing  but  a  crucified  Saviour  ? 
 (4.)  Hath  the  portion  of  physic  stayed  with  thee,  i.e.,  the  word,  or  promises,  abode  in  thy 
 heart  ?  Some  vomit  up  that  dose  that  is  given  to  tliem  ;  so  the  word  doth  not  abide  in 
 some  sinners ;  nothing  will  stay  with  them,  such  persons  are  in  a  dangerous  condition. 
 (5.)  Doth  thy  sickness  abate,  is  sin  weakened  ?     Some  under  the  cure,  under  the  word, 
 
320  THE  PARABLE   OF    THE    JtAN   THAT   FELL    AMONG   THIEVES.  [  BOOK  II. 
 
 grow  worse  and  worse,  tliat  is  a  sign  deatli  will  ensue,  even  eternal  death.  (6.)  Doth 
 Christ's  physic  work  with  thee  ?  What  operation  hath  the  word  and  Spirit  on  thy  soul  ? 
 does  it  purge  out  thy  sins,  and  cleanse  thy  heart  ?  or  has  it  wrought  a  thorough  change 
 upon  thee?  (7.)  Canst  thou  relish  or  taste  a  sweetness  in  the  word  ?  When  a  sick 
 person  hath  no  stomach,  cannot  eat  nor  relish  his  food,  it  is  a  bad  sign.  Dost  thou  taste 
 that  God  is  good,  Christ  precious,  the  word  sweeter  than  honey  to  thy  soul  ?  (8.)  Art 
 thou  averse  to  all  sin,  and  hatest  vain  thoughts,  and  evil  company?  (9.)  Dost  thou  cry 
 out  to  thy  physician  for  help  at  the  least  appearance,  or  return  of  thy  distemper,  by  a 
 sudden  temptation  ?  is  thy  heart  set  against  all  sin,  and  doth  thy  will  oppose  and  resist  it, 
 so  that  thou  canst  say  with  Paul,  "  It  is  no  more  I,  but  sin  that  dwelleth  in  me,"  Rom. 
 vii.  17  ?  (10.)  Hast  thou  got  strength  to  walk,  to  go  out  into  a  visible  profession,  and 
 walk  in  all  the  commandments  of  Christ?  (11.)  Dost  thou  make  no  provision  for  the 
 flesh,  nor  feed  thy  distemper?  some  do  thus.  (12.)  Canst  thou  take  reproof  kindly,  or 
 be  easOy  convinced  of  thy  sin,  as  soon  as  told  of  it  ?  and  say,  "  1  have  sinned  against 
 the  Lord  ?"  2  Sam.  xii.  13.  Some  excuse  themselves,  extenuate,  nay,  may  be  deny  their 
 sin  ;  but  a  gracious  person  wiU  rather  greaten  his  sin,  and  cry  out  against  his  evU  heart, 
 than  hide  or  lessen  it.  (13.)  Art  thou  easy  stopped  in  any  undue  or  disorderly  practice, 
 and  brought  presently  to  leave  it,  and  turn  from  it  ?  (14.)  Art  thou  the  same  in  private 
 as  in  public?  (15.)  Dost  thou  mourn  most  before  God,  for  such  evils  that  appear  least 
 before  men?  (1(5.)  Hath  no  one  sin  power  over  thee,  or  dominion  in  thee  ;  Rom.  vi.  14, 
 so  that  thou  dost  not  obey  it,  but  dost  make  resistance  against  it  ?  and  is  ihe  opposition 
 universal,  i.e.,  against  all  sin  ?  (17.)  Dost  thou  love  holiness,  is  it  most  amiable  in  thy 
 sight  ?  and  art  thou  as  much  in  love  with  the  duties  of  religion  and  godliness,  as  with 
 the  wa^es  thereof?  and  is  it  because  God  hates  sin,  that  thou  darest  not  commit  it  ?  some 
 avoid  it,  because  it  causeth  shame  here,  and  ruiu  hereafter.  By  these  things  thou  mayest 
 know  whether  thou  art  cured  or  not. 
 
 4.  Terror.  How  fearful  is  your  state  that  slight  and  cast  off  this  Physician,  and  count 
 his  blood  as  an  unholy  or  useless  thing  ? 
 
 5.  Caution.  Do  not  delay  ;  will  a  man  mortally  wounded  say,  I  will  look  out  for  help, 
 for  balm  to  heal  me  hereafter  ?  0  cry  those  about  him,  he  is  insensible,  fetch  a  phy- 
 sician presently.     Nothing  is  more  dangerous  than  delaying  looking  to  Christ. 
 
 Take  heed  you  refuse  not  the  remedy,  because  of  the  pain  of  pulling  out  of  a  right-eye, 
 or  cutting  off  a  right-hand  lust. 
 
 6.  You  that  are  healed,  see  you  ascribe  all  the  glory  to  Christ,  none  of  it  to  yourselves, 
 to  your  care,  wisdom,  industry,  nor  to  the  instruments  ;  what  is  Paul,  or  what  is  ApoUos  ? 
 
 SERMON    VII. 
 
 Pouring  in  oil  and  wine. — Luke  x.  34. 
 
 DocT.     Christ,  who  is  our  only  Physician,  makes  use  of  fit  and  proper  medichies,  to  heal 
 sick  and  wounded  sinners. 
 
 I.  I  shall  show  you,  why  the  blood  of  Clu'ist  is  compared  to  wine. 
 
 II.  Why  the  Spirit  is  compared  to  oil. 
 
 III.  What  is  meant  by  pouring  of  it  into  his  wounds. 
 
 I.  Wine  is  a  precious  thing  ;  the  best  of  earthly  things  is  set  forth  by  corn,  oil,  and 
 wine.  We  read  of  wine,  as  that  which  cheers  God  and  man  :  "  And  the  vine  said,  shall 
 I  leave  my  wine  which  cheereth  God  and  man  ?"  Numb.  xv.  5,  7,  10,  &c.  Jlr.  Pool  thinks 
 that  wine  here  refers  to  the  wine  used  in  legal  sacrifices,  and  I  am  of  the  same  opinion  ;  but 
 jj  -^g  it  must  then  refer  chiefly  to  Christ's  blood,  which  was  typified  thereby  :  for 
 cheers  the  God  was  not  pleased  with  any  of  those  bare  sacrifices,  but  as  they  were  types 
 heartofGod.  ^j  j^^^^  q^^.^^^^  j,jg  gu^gtance  of  them.  True,  the  blood  of  Christ,  the  fruit 
 of  the  true  vine,  satisfies  the  justice  of  God,  and  it  is  the  only  cordial  that  cheers  the 
 heart  of  man,  who  drinketh  thereof  by  faith.  The  healing  and  comforting  virtue  of 
 Christ's  blood,  is  meant  by  wine  in  this  place  no  doubt. 
 
 1.  Wine  is  a  choice  liquor  ;  so  the  blood  of  Christ,  that  sacred  wine,  is  a  most  preci- 
 ous thing.  (1.)  Considering  the  excellency  and  dignity  of  his  person.  (2.)  Considering 
 the  end  and  design  of  God  in  pouring  of  it  forth.     (3.)  In  respect  of  the  effects  and 
 
SERM.   Vn.]        THE   PARABLE   OF   THE   MAN   THAT   FELL   AMONG    TniEYES.  321 
 
 virtue  of  it.  (1.)  It  is  pacifying  and  wrath-aiipcasing  blood.  (2.)  it  is  justice-satisfying, 
 and  God-reconciling  blood.  (3.)  Redeeming  blood  :  "  We  are  redeemed  with  the  preci- 
 ous blood  of  Christ,"  1  Pet.  i.  18,  19.  Is  the  blood  of  the  saints  precious  to  God  ? 
 What  is  then  the  blood  of  his  own  Sou  ?  (4.)  It  is  purifying  blood,  it  is  that  which 
 purges  our  consciences.  (5.)  It  is  purchasing  blood,  as  well  as  cleansing,  we  are  bought 
 with  this  price  :  God  purchased  the  church,  and  grace  and  glory  for  his  church,  with  his 
 own  blood,  Acts  xx.  2S.  (G.)  It  is  pardoning  blood,  without  the  shedding  of  Christ's  blood 
 there  is  no  remission  of  sin.  (7.)  It  is  pleading  blood,  it  cries  to  God  for  us  :  the  cry  of 
 sin,  of  the  law,  and  of  justice  is  against  us  ;  but  the  blood  of  Christ  outcries  Thcprcci- 
 them,  and  pleads  for  us  continually,  it  speaks  better  tilings  than  the  blood  of  ciirist's" 
 Abel.  (8.)  It  is  softening  and  mollifying  blood  ;  it  brqaks  a  hard  heart,  yea,  i>iood. 
 the  heart  of  stoue.  Hence  the  Lord  applied  it  to  this  poor  wretch.  (9.)  It  is  quickening 
 blood  ;  it  hath  a  quickening  and  reviving  virtue  in  it.  Unless  we  drink  Christ's  blood, 
 we  have  no  life  in  us,  John  vi.  33,  34.  (10.)  It  is  justifying  blood;  justification  is  not 
 without  the  blood  of  Christ :  "  Much  more  being  justified  by  his  blood,  we  shall  be  saved 
 from  wruth  through  him,"  liom.  v.  9.  (11.)  It  is  soul-healing  and  soul-saving  blood. 
 May  wine  be  called  precious,  much  more  is  the  blood  of  Christ  precious.  chri.sfs 
 
 2.  \\"me  is  highly  esteemed  by  all  that  know  its  virtue,  so  is  the  blood  of    i>iooa  ea 
 Christ;  all  believers  who  know  its  virtue,  value  it  above  all  things  in  this^abovewine. 
 world. 
 
 3.  Wuie,  naturalists  say,  is  most  excellent  to  heal  sores  and  wounds,  if  it  be  rightly 
 applied :  so  had  not  this  wine  a  healing  virtue  in  it,  the  good  Samaritan  had  not  poured  it 
 into  the  poor  man's  wounds.  The  blood  of  Christ  only  heals  our  sores,  "  By  his  stripes 
 we  are  healed,  Isa.  liii.  5. 
 
 4.  Wine  is  sweet  and  pleasant  to  the  taste  ;  but  0  how  much  more  sweet  and  pleasant 
 is  the  virtue  of  the  blood  of  Christ,  to  a  believing  sinner  !  "  My  blood  is  drink  indeed," 
 John  vi.  55. 
 
 5.  Wine  is  a  restorative,  and  greatly  strengthens  decayed  nature  ;  the  blood  of  Christ 
 is  the  only  restorative  of  our  languishing  souls ;  it  quickens  and  brings  to  life,  as  well  a3 
 strengthens  such  it  hath  restored. 
 
 6.  Wine  comforts  and  cheers  the  hearts  of  such  that  are  ready  to  faint,  and  are  ready 
 to  die  ;  nothing  cheers,  comforts,  and  revives  a  sinking,  drooping,  and  fainting  sinner  like 
 the  virtue  of  Christ's  blood  received  by  faith.  "  I  had  fainted,  unless  I  had  believed," 
 &c.,  Psal.  xxvii.  13.  what  is 
 
 II.  Why  is  the  Spirit  compared  to  oil  ?  he  poured  in  oil  as  well  as  wine.        meant  by 
 
 Answ.  The  Holy  Spirit,  and  the  graces  of  the  Spirit,  may  be  compared  to  oil. 
 
 1.  Oil  is  of  a  softening  and  mollifying  nature,  and  a  most  sovereign  thing    bie  of  the"*' 
 to  assuage  all  hard  swellings  and  tumours  of  the  body.     So  the  Spirit  and     '"^^  virgins. 
 graces   tliereof  soften  a  hard  heart.     God  complains  that  the  sores  of  his     why  the 
 people  "were  not  bouud  up,  nor  mollified  with  ointment,"  Isa.  i.  6.  is  compared 
 
 Grace  will  soon  bring  down  the  timpany  of  pride,  and  bow  the  obstinate     '"''''■ 
 and  rebellious  will. 
 
 2.  Oil  is  known  to  all  to  be  of  a  healing  nature,  it  searches  into  the  bottom  of  sores  :  so 
 the  Holy  Spirit  searches  the  heart  of  the  .sinner  ;  there  is  no  sin,  nor  secret  lusts,  but  it 
 will  find  and  purge  it  out,  and  then  heal  the  wouuds  those  sins  had  made. 
 
 3.  Oil  expels  poison.  Pliny  saith  it  is  contrary  to  scorpions,  and  in  a  wonderful  manner 
 expels  dangerous  venom ;  and  secures  the  vitals  from  the  penetrating  power  and  poison 
 thereof. 
 
 Jly  brethren,  the  Holy  Spirit  is  directly  contrary  to  that  old  serpent  the  devil,  and  it 
 expels  all  the  venom  and  poison  of  sin  (especially  as  to  its  power  and  dominion  in  the  soul) 
 and  it  secures  that  vital  principle  that  is  in  believers,  against  all  the  hellish  venom  of 
 every  sin.     "  Walk  in  the  Spirit,  and  ye  shall  not  fulfil  the  lusts  of  the  flesh,"  G.al.  v.  16. 
 
 4.  Pliny  also  tells  us,  that  oil  is  excellent  good  to  open  all  obstructions,  and  so  help  them 
 that  cannot  breathe  freely,  the  Holy  Spirit,  when  Christ  pours  it  into  a  sinners  heart,  it  will 
 open  his  heart  and  mouth  too,  to  cry  mightily  to  God.  Before  grace  sinners  cannot  pray  ; 
 they  cannot  breathe  freely,  till  God  "'  pours  out  upon  them  the  Spirit  of  grace  and  supplica- 
 tion," Zech.  xii.  10.  Xo,  there  is  nut  a  .sinner  iu  the  world  can  'ureathe  forth  his  desires 
 to  God,  until  this  spiritual  oil  hath  opened  ail  those  obstructions  they  naturally  are  atten- 
 ded with.  "  Behold  he  prays,"  Acts  ix.  19.  0  know  he  has  received  the  Spirit  of  prayer. 
 "  Wc  know  not  what  wc  should  pray  for  as  we  ought,  but  the  Spirit  itself  maketh  inter- 
 cessioD  for  us,  >Yith  groaning^  which  cauuut  be  uttered,"  Eom.  viii.  20. 
 
 t 
 
3'-'2  TOE    PARABLE    OF    JFAX    TIJAT    Fr.II,    Ar.IO^r,    TJIirVF'".  [bOOK    II. 
 
 5.  Oil,  ph3'sicians  ami  naturalists  say,  is  gooil  to  clear  tlie  eyes.  Pliny  saith  it  disper- 
 seth  mists  and  clouds,  that  cause  dimuess  of  sight. 
 
 The  Holy  Spirit  clearetli  the  eyes  of  the  understanding,  "  The  eyes  of  your  understand- 
 ing being  enlightened,  that  you  may  know  what  is  the  hope  of  your  calling,"  &c.,  Eph.  i. 
 18.     The  Holy  Spirit  is  a  Spirit  of  illumination. 
 
 6.  Some  oil  is  exceeding  good  against  shakings,  tremblings,  and  convulsions,  which 
 many  are  afflicted  with.  So  the  Holy  Spirit,  the  Spirit  of  faith,  is  a  present  remedy 
 against  all  the  tremblings  of  the  heart  in  times  of  dismal  calamities.  He  that  believes  and 
 trusteth  in  God,  God  wiU  keep  in  perfect  peace.  "  At  what  time  I  am  afraid  (saith  David) 
 I  will  trust  in  thee."  The  Spirit  and  graces  thereof  make  a  believer  fearless  in  evil  times, 
 wlien  fearful  convulsions  seize  upon  all  others.  "  Though  I  walk  through  the  valley  of 
 the  shadow  of  death,  I  will  fear  no  evil,"  Psal.  xxiii.  4. 
 
 7.  The  weak  joints  and  limbs  of  babes,  or  others  (arising  from  several  causes)  being 
 anointed  with  oil,  it  will  strengthen  them  greatly ;  but  you  must  not  suppose  these  virtues 
 are  in  all  sorts  of  oil.  Now  since  some  oil  hath  so  many  excellent  properties  in  them, 
 and  is  good  in  so  many  distempers,  it  is  no  wonder  it  is  mentioned  here,  to  set  forth  tlie 
 healing  virtue  of  the  Holy  Spirit,  and  the  saving  graces  of  it :  the  weak  hands  and  feeble 
 knees,  hereby  will  be  greatly  strengthened,  as  all  weak  Christians  daily  e.xperience,  so 
 that  they  are  enabled  to  leap  as  an  hart. 
 
 ni.     Why  must  this  wine  and  oil  be  poured  into  the  wounds  of  poor  sinners. 
 AwKeMon^  Answ.     To  show  that  Christ's  blood,  without  the  Spirit  and  gi-ace  of  the 
 
 blood  neces-  Spirit,  can  heal  no  sinner  :  we  must  have  the  Holy  Spirit,  and  true  faith  in 
 '''""''■  (  hrist,  whereby  we  have  his  blood  and  merits  applied  to  our  wounded  souls, 
 
 if  ever  we  are  thoroughly  healed. 
 
 APPLICATION. 
 
 1 .  0  the  love  of  our  spiritual  Physician  !  What,  heal  our  wounds  by  the  application 
 of  his  blood  !  he  must  pour  forth  his  heart's  blood  to  cure  us ;  it  is  not  a  drop  of  his 
 blood,  by  pricking  or  opening  of  a  vein  will  do  ;  no,  he  must  die,  if  we  ever  live  again. 
 
 2.  When  ynu  see  wine,  remember  Christ's  blood ;  wine  is  appointed  in  the  I^ord's 
 supper  to  be  poured  forth  and  received  by  us,  to  bring  to  our  remembrance  how  we 
 came  to  be  restored  and  healed  of  all  our  diseases. 
 
 3.  Eest  not,  presume  not  on  Christ's  death,  or  on  the  shedding  of  his  blood,  unless  it 
 be  applied  to  you  by  the  Spirit,  and  true  faith  be  wrought  in  your  souls. 
 
 4.  He  poured  in  oil  and  wine.  As  Christ  prepared  the  remedy,  so  he  only  applies  it, 
 be  makes  use  of  our  hand,  of  our  faith  ;  "  But  faith  is  not  of  ourselves,  it  is  the  gift  of 
 God,"  Eph.  ii.  8,  Gal.  v.  22.     Faith  is  a  fruit  of  the  Spirit. 
 
 5.  Examine  yoiu-selves,  whether  you  have  received  the  mollifying  and  healing  virtue 
 of  this  spiritual  oil ;  and  when  you  see  oil,  remember  the  nature  of  the  oil  of  the  Spirit 
 and  grace  thereof,  and  ascribe  your  health  and  cure  to  Jesus  Christ. 
 
 "  And  set  him  on  liis  own  beast,"  Ver.  34. 
 
 by'' Ms^oivn  "  *"*"  ^'^  °^'"  ^^^^^  •"  ^  ^o''^  Yo^^  '"^  '^'^^  beast  may  mean,  his  o^ti  blessed 
 beast.  doctrine  of  free-grace,  or  the  holy  doctrine  of  the  gospel,  together  with  the 
 
 precepts  thereof :  this  1  conclude  may  be  meant  hereby,  because  the  apostle  shows,  a 
 doctrine  may  be  said  to  carry  a  person  in  a  spiritual  way,  as  a  beast  doth  carry  us  in  an 
 external  way.  "  Be  not  carried  about  with  divers  and  strange  doctrines,"  Heb.  xiii.  9. 
 False  and  strange  doctrines  carry  a  poor  shattered  professor  this  way  and  that  way,  and 
 he  knows  not  whither,  like  a  head-strong  beast ;  but  Christ's  true  doctrine,  and  holy  pre- 
 cepts, caiTy  believers  to  an  inn,  i.  e.,  to  some  true  gospel  congregation,  where  Llirist  takes 
 care  of  them.  But  0  what  wild  beasts  do  some  men  ride  upon  in  these  evil  days  ;  what 
 strange  notions  and  doctrines  do  they  suffer  to  carry  them  about,  and  seldom  rest  long 
 anywhere :  they  are  not  carried  to  the  inn,  where  Christ  would  have  them  be,  but  rather 
 from  it,  they  are  unsettled,  unestablished  persons  ;  some  observing  Jewish  days,  and  others 
 plead  for  human  rites  and  ceremonies,  which  profit  them  not. 
 
 The  inn  may  "  And  brought  him  to  an  inn."  The  inn  I  intimated  at  first,  may  intend 
 thanh  of  ^  ^^^^  gospel  chmxh  ;  for  all  know  thither  the  doctrine  and  ordinances  of 
 Christ.  Christ  do  carry  believers,  when  they  are  at  first  converted  :  those  that  were 
 
 healed,  or  wrought  upon  by  the  preaching  of  St.  Peter,  were  commanded  to  be  baptized. 
 Acts  ii.  2C-  and  so  were  carried,  or  added  to  the  church ;  and  in  the  same  manner  were 
 '"'■  they  at  Samaria,  Acts  viii.  12,  14.     Christ's  holy  doctrine  and  ordinances 
 
 carried  all  believers,  as  soon  as  converted  in  the  primitive  times,  to  one  inn  or  church, 
 
SERM.    VII.]  TH;-;    PARAULK    of    TilK    MAN-    K;:1.L    among    TIIII'VES.  323 
 
 or  anothor,  where  Christ  providml  an  host,  or  a  faitlit'ul  minister,  to  watch  over  tliem,  feed 
 
 and  take  care  of  them. 
 
 Doct.     A  church  of  Jesus  Christ  may  be  compared  to  an  inn.  why       the 
 
 This  will  appear,  if  we  consider  these  things  following.  compared  to 
 
 I.  An  inn  is  a  place  to  entertain  travellers,  whilst  they  pass  from  one     ""  ''"'■ 
 place  or  country  to  another  ;  even  so  a  church  or  congregation  of  saints  is  a  place  to  entertain 
 godly  Christians,  whilst  they  pass  through  the  wilderness  of  this  world  to  the  heavenly  Jeru- 
 salem, or  from  the  valley  of  tears  to  the  mount  of  joy. 
 
 'I.  In  an  inn  there  is  an  host,  who  is  to  take  care  of,  and  make  the  guests  that  come 
 thither  welcome,  and  to  provide  all  things  for  them  they  need ;  so  in  a  church  there  is  a 
 pastor,  who  is  ready  to  receive  all  that  Jesus  Christ  brings  to  this  spiritual  inn,  and  to 
 make  them  welcome,  and  to  feed  them  lilce  a  good  householder  (or  innkeeper)  with  things 
 both  new  and  old. 
 
 3.  An  inn  ought  to  be  well  stored  or  provided  with  all  things  that  travellers  want,  so 
 ought  a  church  of  Christ  to  have  whatsoever  is  necessary  to  refresh,  clear,  strengthen,  and 
 comfort  the  souls  of  the  people,  who  are  members  thereof. 
 
 4.  An  inn  ought  to  be  well  governed,  and  no  disorders  be  suffered  or  allowed  of :  so 
 ought  a  church  of  Christ  to  keep  up  and  mamtain  a  right  and  godly  discipline,  and  no  dis- 
 orderly person  allowed  to  dwell  or  abide  therein,  but  be  turned  out,  if  they  are  unruly. 
 
 5.  An  inn  is  a  place  for  all  sorts  of  travellers  to  lodge  in,  both  noble  and  ignoble,  even 
 persons  of  all  degrees  and  quality,  sometimes  the  king  may  lodge  in  an  inn.  So  a  church 
 is  a  place  for  all  sorts  of  Christians,  both  young  and  old,  poor  and  rich,  high  and  low  ;  a 
 king,  if  godly,  ought  to  take  up  his  lodging  in  it. 
 
 6.  An  inn  is  the  only  place  where  wounded  or  sick  travellers  can  find,  or  meet  with 
 comfort  and  refreshment,  and  the  innkeeper  is  to  receive  them,  and  not  let  them  lie  in  the 
 street.  So  a  church  of  Christ  is  appointed  as  a  place  of  refreshment  for  such-  behevers 
 who  are  sick  or  wounded  in  Spirit,  where  they  meet  with  e«nveuient  food,  and  sweet  re- 
 pose ;  ami  the  pastor,  like  a  tender  host,  is  to  minister  comfort  to  them,  or  "to  comfort  such 
 who  are  cast  down,  with  the  same  comfort  wherewith  they  themselves  are  comforted  of 
 God,"  2  Cor.  i.  2,  3,  4.  There  is  in  an  inn  all  sorts  of  food ;  a  traveller  may  have  what- 
 soever he  pleaseth,  either  milk  or  strong  meat,  so  in  a  church  there  is  food  for  all  sorts  of 
 Christians,  even  for  babes,  for  strong  men  and  fathers  ;  the  milk  of  the  word,  as  well  a» 
 such  doctrine  that  is  compared  to  strong  meat,  Heb.  v.  12,  13,  14. 
 
 7.  An  inn  must  not  refuse  such  that  are  desolate  ;  and  though  the  traveller  is  very  poor, 
 yet  if  he  hath  a  friend  that  promises  he  will  pay  the  host  all  the  chaige  he  is  at,  he  wili 
 readily  entertain  such,  so  a  church  is  not  to  refuse  the  poorest  saint,  though  never  so  deso- 
 late :  and  it  is  a  shame  to  that  congregation  that  refuses  any  such,  because  Jesus  Christ 
 hath  engaged  to  pay  all  charge  and  pains  they  are  at,  when  he  comes  again. 
 
 8.  The  door  of  an  inn  ought  to  stand  open  all  the  day  long,  for  all  comers  that  want 
 rest  and  refi-eshment ;  yet  care  ought  to  be  had  of  such  that  are  cheats  or  thieves.  So  the 
 door  of  a  church  is  opened  by  Christ  for  all  smcere  believers  who  want  spiritual  refresh- 
 ment ;  but  they  must  come  in  at  the  door  Christ  hath  appointed,  and  not  thrust  them- 
 selves into  the  church  in  a  disorderly  manner  ;  also  it  behoveth  the  pastor  and  church  to 
 examine  well  all  suspected  persons,  to  see  they  are  sincere  or  faithful,  and  not  h3'pocrites, 
 or  such  who  are  counterfeit  Christians,  who  seek  Christ  for  loaves,  or  out  of  and  by  smister 
 ends. 
 
 9.  An  inn  nevertheless  sometimes,  through  the  ignorance  of  the  host,  or  such  that  dwell 
 therein,  or  for  want  of  care,  or  through  the  craftiness  of  some  deceitful  persons  who  pre- 
 tend they  are  honest  travellers,  entertain  and  lodge  evil  persons.  So  a  church  ofttimes 
 through  ignorance,  or  want  of  care  in  the  pastor,  or  by  means  of  the  subtilty  and  craftiness 
 of  some  cunning  people,  let  such  in  who  cause  great  trouble  to  all  that  lodge  in  it,  and 
 expose  religion  to  the  reproach  of  the  world. 
 
 10.  An  inn  is  a  very  desirable  place  to  weary  travellers,  and  also  a  safe  plac«  when 
 thieves  are  abroad.  So  a  church  of  Christ  is  a  desirable  place  to  a  soul  that  is  weary  and 
 under  many  weights,  being  tired  out  by  temptations.  "  One  thing  I  have  desired  of  the 
 Lord,  and  that  will  I  seek  after,  that  I  may  dwell  in  the  house  of  the  Lord  for  ever,"  &c., 
 Psal.  xxvii.  4.  He  longed  for  the  courts  of  God's  house,  as  some  weary  travellers  long  tor 
 an  inn.  One  day  in  God's  courts  was  better  to  David  than  a  thousand :  "  My  soul  longeth, 
 yea,  fainteth  for  the  courts  of  the  Lord,"  &c.,  Psal.  Ixxxiv.  2. 
 
 II.  An  inn  is  not  a  place  to  abide  long  ui,  the  traveller  takes  up  his  lodging  there  but  for 
 a  night.     So  the  church  militant  is  a  place  for  us  to  abide  in  but  a  short  time,  i.  «..  dtiring 
 
324  THE   I'ARABLE    OF    THE    MAN    THAT    FELL    AMOXG   TBIKVES.  [bOOK   H. 
 
 the  night  of  our  mortality.  Heaven,  or  the  church  triumphaut,  is  our  lasting  dweUing- 
 place ;  that  is,  our  home,  and  thither  we  are  a  travelling. 
 
 Secondly,  The  church,  or  spiritual  inu,  exceeds  all  inus. 
 Tiie  chnrch  ^-  ^'^  °^^^'^'  "™^  there  is  nothing  to  be  had  without  money ;  if  a  man  has  no 
 
 excels  au  nioney,  nor  credit,  he  is  no  guest  for  them,  hut  a  church  of  Christ  feeds  all 
 '""^'  freely ;  all  is  at  Christ's  cost,  he  pays  the  host,  and  hears  all  the  charges  of 
 
 all  that  come  thither,  all  is  of  free-grace,  we  pay  for  none  of  the  fat  things  of  God's  house. 
 "  We  have  milk  and  honey  without  mone)',  and  without  price,"  Isa.  Iv.  1,  2.  AVe  are  hid 
 to  "  take  the  water  of  life  freely,"  P.ev.  xxii.  17. 
 
 2.  A  man  that  comes  to  lodge  in  an  inn,  though  he  hath  good  entertainment,  yet  he  is 
 not  satisfied,  nor  contented  to  stay  there,  hut  woidd  be  gone ;  but  in  God's  house  is  all 
 soul-content  and  satisfaction,  and  a  behever  desires  to  dwell  there  all  the  days  of  his  life. 
 Psal.  xxvii.  4. 
 
 3.  An  inn  is  not  a  traveller's  home  or  dwelliug-iilace ;  but  the  church  or  house  of  God 
 is  a  saint's  own  dwelling-place,  it  is  his  Father's  habitation,  the  place  where  the  Lord 
 
 11        desires  to  dwell  for  ever ;    and  therefore  believers  desire  to  dwell  there 
 in  iiis  always  likewise.     0  how  sweet  is  the  presence  of  God  and  Christ  in  Sion, 
 
 ''''"''''''•  and  what  glory  of  his  shines  forth  therein  ! 
 
 4.  The  food  of  this  inn  excels  all  food,  and  the  privileges  all  privileges,  and  the  rest  all 
 rest,  and  the  company  all  company. 
 
 5.  In  some  inns  there  is  no  room,  it  is  so  full  of  guests  ;  there  was  no  room  for  Maiy 
 in  the  inn  :  but  in  the  house  of  God  and  heart  of  God,  there  is  room  enough,  though  hun- 
 dreds, nay,  thousands  come  thither,  yet  there  is  room :  we  read  of  three  thousand  that 
 came  to  one  of  these  inns  in  one  day,  and  all  had  room  enough.  Acts  ii.  41. 
 
 APPLICATION. 
 
 1.  Bless  God  that  there  is  a  place  of  entertainment,  and  of  spiritual  repose  and  refresh- 
 ment for  poor  weary  travellers,  or  for  such  who  are  going  to  heaven.  Christ  hath  well 
 provided  for  us  in  our  journey,  that  we  may  not  be  exposed  to  wants,  dangers,  and  neces- 
 sities, in  respect  of  our  souls,  while  we  are  in  this  world. 
 
 2.  We  infer,  that  great  ignorance  and  folly  attend  many  Christians,  who  are  going  to 
 heaven,  in  that  they  refuse  to  take  up  their  lodging  in  this  inn,  and  rather  choose  to  lie 
 without  doors.  Hath  God  provided  this  place,  built  his  house  for  all  his  children  to  dwell 
 in  ;  and  doth  "  he  love  to  dwell  in  Zion,  and  love  tlie  gates  thereof  more  than  all  the 
 dwelhng  places  of  Jacob ;"  and  is  his  presence  there,  and  will  "  he  bless  the  i)rovision  of 
 his  house,"  and  have  all  the  saints  prized  a  dwelling  in  it ;  and  shall  any  of  God's  children 
 refuse  to  dwell  therein?  this  is  sad.  What,  would  they  rather  be  "  fed  as  a  Iamb  in  a 
 large  place  ?"  it  is  a  sign  of  much  ignorance  and  folly  :  perhaps  they  do  it  to  save  charge, 
 and  to  seek  their  bread  where  they  can  find  it,  God  forbid ; 
 
 3.  You  that  are  spiritual  travellers,  may  from  hence  learn  where  you  should  take  up 
 your  lodging  whilst  you  are  on  your  journey :  know  Christ  hath  many  inns,  and  yuu  that 
 are  yet  without  may  choose  what  inn  you  like  best,  but  be  sure  see  it  is  one  of  Christ's 
 inns,  one  of  his  churches,  and  where  he  dwells. 
 
 4.  This  may  caution  churches  and  pastors  to  take  care  who  they  let  in,  or  what  tra- 
 vellers they  receive  and  entertain ;  also  to  see  good  order  kept,  or  a  right  discipline  main- 
 tained in  their  respective  congregations,  that  all  weary  travellers  who  lodge  in  them,  may 
 take  their  quiet  repose. 
 
 There  are  many  other  uses  which  I  will  leave  you  to  make. 
 
 SERMON     VIII. 
 
 And  tooJc  care  of  him. — Lidce  x.  34. 
 
 DocT.  Jesus  Christ  takes  care  of  all  them  that  he  heals,  pardons,  and  brings  into  liis  church, 
 ciirist  tnkcs  !■  ^^  takes  care  of  their  souls,  bodies,  and  all  things  else :  he  is  their 
 
 careof  alibis     Shepherd  as  well  as  their  physician :  "  the  Lord  is  my  Shepherd,  I  shall  not 
 eaints.  want,"  Psal.  xxiii.  1.     We  ai'e  put  into  the  hand  of  Christ  to  heal,  to  renew, 
 
 to  quicken,  to  strengthen,  to  feed,  to  comfort,  to  clothe,  to  guide  and  lead  us :  and  all 
 
SEKM.   VIII.]  THE   r.UUBLE   OF   THE   MAN   THAT  FELL  AMONG   THIEVES.  325 
 
 tilings  he  hatli  undertaken  to  ilo,  and  will  certainly  perform ;  for  many  reasons  that  mirdit 
 be  given,  some  of  which  here  follow. 
 
 1.  Christ  will  take  cure  of  believers,  brought  to  God,  or  into  his  house.  -^^   ,,,  . 
 
 (1.)  Because  they  are  his,  they  are  his  own  by  election,  and  by  free  do-     takes  care  of 
 nation,  the  Father  gave  them  to  him;  his  by  redemption,  he  bought  them     '"*'^""s- 
 with  the  price  of  his  own  blood  ;  his  by  adoption,  his  by  regeneration  ;  they  are  his  friends 
 his  children,  nay,  his  beloved  spouse  ;  believers  are  the  bride  of  Christ. 
 
 (2.)  Because  he  entered  into  covenant  with  the  Father,  not  only  to  come  into  this  world 
 to  restore,  heal,  renew,  and  quicken  them,  but  also  to  preserve,  to  keep,  and  to  provide  for 
 them  all  things  they  want,  so  long  as  they  are  in  this  world :  he  hath  undertaken  to  begin 
 the  gdod  work ;  and  what  says  the  apostle,  "  Being  confident  of  this  very  tiling,  that  he 
 that  hath  begun  a  good  work  in  you,  will  perform  it  to  the  Jay  of  Christ,"  Phil.  i.  G,  or  to 
 the  day  of  their  death. 
 
 (3.)  Because  he  knows  their  weakness,  and  how  unable  they  are  to  help  themselves  ; 
 he  knows  their  impotency,  or  their  inability  to  stand  one  moment  without  him,  without  his 
 care,  his  protection  and  preservation  of  them.  "  Without  me  ye  can  do  nothincr,"  John  xv. 
 5.  Ye  cannot  resist  temptations,  ye  cannot  continue  in  believing  and  restino-  upon  me : 
 our  faith  would  fail,  did  not  Christ  strengthen  it  day  by  day ;  the  sap  is  in  the  root,  that 
 makes  the  tree  to  grow.  "  The  branches  bear  fruit  of  themselves."  Christ  also  must 
 prune  them;  all  our  fruitfulness  is  from  him.     "  From  me  is  thy  fruit  found,"  Ilos.  xiv.  8. 
 
 (4.)  Because  they  have  resigned  themselves  up  unto  Christ,  wholly  to  rest  upon  him,  and 
 to  be  cared  for  by  him,  taught,  justiiied,  p.irdoned,  strengthened,  healed,  guided,  and  com- 
 forted by  him.  "  The  poor  comraitteth  himself  to  thee,  thou  art  the  helper  of  the  father- 
 less," Psul.  X.  14.  Will  a  faithful  man  tail  to  take  care  of  the  poor  fatherless  children 
 who  are  left  wholly  to  his  oversight,  care,  protection,  and  provision,  who  have  committed 
 themselves  to  him,  aud  to  his  care  and  faithfulness,  after  he  hath  also  uudertaktu  the  care 
 and  charge  of  them  ?  no,  ho  hates  the  thoughts  of  betraying  so  great  a  trust ;  mach  more 
 then  will  not  Christ  fail,  nor  leave  any  jioor  helpless  saint,  who  wholly  committeth  liimself 
 to  him.  "  I  know  whom  I  have  believeil,  and  am  persuaded  he  is  able  to  keep  tliat 
 which  I  have  committed  unto  him  against  that  day,"  2  Tim.  i.  12.  What  was  that  which 
 Paul  iiad  committed  unto  Christ,  but  his  precious  soul,  aud  the  souls  of  all  those  under  his 
 charge  ?  it  is  said,  the  saints  "  gave  tliemselves  unto  the  Lord,"  2  Cor.  viii.  5.  They 
 durst  not  venture  themselves  in  their  own  hands,  to  stand  by  their  own  power,  or  by  the 
 power  of  any  inherent  grace  they  had  received,  but  to  go  to  him  for  all  future  supplies  of 
 grace,  and  divine  aid  and  assistance. 
 
 (5.)  Christ  will  take  the  care  of  them,  because  none  else  is  able  ;  none  but  the  blessed 
 God  cau  keep  them,  or  is  capable  to  take  the  care  of  them.  As  they  cannot  keep  tlieni- 
 telves,  so  ministers  fto  whom  a  charge  is  given  to  watch  over  them)  are  not  able  to  pre- 
 serve and  keep  them  from  falling,  or  to  support  and  strengthen  their  souls ;  no,  though 
 they  are  never  so  faithful,  yet  is  not  in  their  power  to  do  it.  Christ  only  is  clothed  with 
 might,  and  with  everlasting  strength  to  do  it,  he  hath  only  the  ear  of  Go<l,  he  only  is  our 
 Mediator  and  Intercessor ;  and  what  is  his  business  now  in  heaven,  but  to  take  care  of  his 
 saints  on  eartli,  and  to  intercede  to  the  Father  for  them  ?  "  Wherefore  he  is  able  to  save  to 
 the  uttermost  all  tliat  come  to  God  by  him,  seeing  he  ever  liveth  to  make  intercession  for 
 them,"  Heb.  vii.  20. 
 
 (G.)  Because  believers  have  many  cruel  enemies,  who  continually  seek  to  destroy  them, 
 and  are  also  attended  with  manifold  wants,  which  must  be  supplied  out  of  his  own  fulness. 
 
 (7.)  Because  all  grace  and  supplies  of  whatsoever  we  want,  is  put  into  the  hands  of 
 Jesus  Christ,  for  him  to  give  forth  to  us  at  all  times  of  need.  Like  as  Pharaoh  put  all 
 the  corn  of  the  land  of  Egj^jt  into  the  hands  of  Joseph  :  aud  when  they  came  to  Pha- 
 raoh for  bread,  he  sent  them  to  Joseph,  so  the  Father  sends  all  behevers,  all  his 
 children  to  his  Son,  our  Lord  Jesus  Christ,  when  they  need  anything  for  their  souls 
 and  bodies.  "  Of  his  fulness  have'  all  we  received  and  grace  for  grace," 
 John  i.  10.  "  But  uiy  God  shall  supply  all  your  need  according  to  his  riches  •'^^e  the 
 in  glory,  by  Christ  Jesus,"  Phil.  iv.  I'J.  grau  price. 
 
 (8.)  Because  of  his  promises ;  he  hath  made  many  gracious  promises,  to  help,  and  take 
 care  of  his  saints  at  all  times,  even  in  afflictions,  and  when  they  iall  into  great  tribulations 
 fur  his  sake.  "  When  thou  passest  througli  the  waters,  I  will  be  with  thee  ;  and  through 
 the  rivers,  they  shall  not  overflow  thee ;  when  thou  walkest  through  the  fire,  thou  shalt 
 not  be  burnt,"  Isa.  xliii.  2.  "  Fear  thou  not,  for  1  am  with  thee,  be  not  dismayed,  for  I 
 am  thy  God,  I  will  strengthen  thee,  yea,  I  will  help  thee,  yea,  I  will  uphold  thee  with  the 
 right  hand  of  my  righteousness.    Agaui  he  sailh,  fear  not,  thou  worm  Jacob,  and  ye  men 
 
326  THE    P.VRABLj;,    OF    THfc,    JIAN    THAT    FELL    AIIO.NG    THIEVES.  [bOOK    II. 
 
 of  Israel,  I  will  help  thee,  saith  the  Lord,  and  thy  Redeemer.  I  will  open  rivers  in  high 
 places,  and  fountains  in  the  midst  of  tlie  valleys,"  Isa.  xliii.  10,  14.  IS.  "  I  will  never 
 leave  thee,  nor  forsake  thee,"  Heb.  xiii.  5.  "  Verily  thou  shall  be  fed."  "  He  will  give 
 grace  and  glory,  and  no  good  thing  will  he  withhold  from  them  that  walk  uprightly," 
 Psal.  Ixxxiv.  11. 
 
 APPLICATION. 
 
 This  may  be  for  reprehension  to  such  who  affirm,  there  is  a  possibility,  that  true  belie- 
 .  vers  may  totally  and  finally  full  and  perish  for  ever ;  if  that  be  so,  then  our  standing  is 
 not  by  grace,  nor  by  reason  we  are  put  into  Christ's  hand,  but  it  is  by  our  own  power,  our 
 own  care,  or  by  means  of  our  own  diligence.  My  brethren,  though  we  must  be  careful, 
 watchful,  and  diligent,  yet  it  is  Christ  only  that  keeps  us  in  that  watchful  and  diligent 
 frame  of  heart ;  we  are  not  only  ordained  to  believe,  but  to  be  fruitful,  "  And  that  our 
 fruit  should  remain,"  John  sv.  1 6. 
 
 2.  This  may  tend  also  to  reprove  such  poor,  weak  believers,  who  fear  they  shall  fall, 
 and  not  be  able  to  hold  out  to  the  end.  0  take  from  hence  a  sharp  rebuke  ;  what  hath 
 Jesus  Christ  taken  the  care  of  us,  to  feed,  heal,  strengthen,  and  succour  us  at  all  times, 
 and  to  preserve  us  uuto  his  heavenly  kingdom,  and  yet  do  you  fear  you  shall  one  day  pe- 
 rish by  this  sin,  or  the  other  corruption,  or  temptation  ?  will  you  cast  such  contempt  upon 
 the  ever  blessed  and  faithful  Jesus  ?  he  took  care  of  this  poor  man  he  brought  to  the  inn, 
 so  he  takes  care  of  every  one  of  us ;  sure  you  know  not,  or  at  least  consider  not  on  whom 
 you  have  believed,  and  committed  the  keeping  of  your  souls. 
 
 3.  This  also  may  be  of  use  by  way  of  exhortation.  "  0  be  persuaded  to  cast  all  your 
 care  upon  Jesus  Christ,  since  he  careth  for  you,"  1  Pet.  v.  7.  It  is  needless  for  us  to  be 
 over-careful,  nay,  and  it  is  a  gi-eat  evil  to  be  distrustfully  careful.  Unbelief  is  the  greatest 
 siu  ;  it  renders  God  unfaithful,  who  hath  promised  to  keep  us  by  his  mighty  power,  through 
 faith  to  salvation.  Also  as  you  can  commit  the  care  and  keeping  of  your  souls  to  Christ, 
 so  be  exhorted  to  commit  the  care  and  keeping  of  your  bodies,  your  families,  your  estates, 
 your  liberties,  your  Uves  ;  and  all  your  secular  concerns  to  him  also,  can  you  commit  the 
 greater  things  to  him,  and  not  the  lesser  ? 
 
 On  the  morrow  when  he  departed,  he  took  two-pence  and  gave  them  to  the  host. 
 
 This  1  humbly  conceive  refers  to  our  Saviour's  ascension,  when  he  gave  his  blessed 
 Spirit  and  gifts  unto  men.  By  the  two-pence  may  be  meant,  as  I  intimated,  the  gifts  and 
 graces  of  the  Holy  Ghost,  which  he  gave  when  he  ascended  on  high  ;  it  is,  my  brethren, 
 by  virtue  of  those  gifts  Christ's  ministers  are  enabled  to  preach,  and  to  take  care  of  those 
 souls  Christ  brings  to  his  spiritual  inn.  It  is  not  human  learning  that  makes  men  minis- 
 ters of  Christ,  but  the  gifts  and  graces  of  the  Holy  Ghost,  the  fruit  of  which  is  sweet  to 
 their  own  souls,  and  their  work  being  accepted  of  God,  is  a  reward  to  them  beyond  all  en- 
 couragement, which  otherwise  they  receive.  Yet  I  will  not  contend  with  them,  who  con- 
 clude that  by  the  two-pence  is  meant  also  the  minister's  maintenance.  It  is  clear  and  evident, 
 that  Christ  hath  provided  a  comfortable  liveliliood  for  the  pastors  of  his  churches.  "  God 
 hath  ordained,  that  they  that  preach  the  gospel,  should  live  of  the  gospel,"  1  Cor.  ix.  14. 
 Perhaps  it  may  also  refer  to  this,  yet  ministers  should  be  contented  with  a  small  allowance, 
 should  not  desire  hundreds  by  the  year,  but  according  to  the  riches  or  ability  of  the  Church, 
 so  they  ought  to  hand  forth  freely  to  their  pastor,  and  be  sure  they  ought  to  be  delivered 
 from  the  cares  and  snares  of  this  life,  and  their  widows  and  children  should  be  well  pro- 
 vided for  after  their  decease. 
 
 And  gave  them  to  the  host,  and  said  unto  him,  take  care  of  him. 
 
 Doct.  The  care  of  the  souls  of  God's  people  is  committed,  by  Christ,  to  the  pastors  of 
 his  church,  which  care  shall  in  a  way  of  free,  grace,  be  well  rewarded  by  Christ  at  the 
 great  day. 
 
 I.  I  shall  prove  this. 
 
 II.  Show  what  care  they  are  to  take  of  them. 
 
 III.  Why  they  ought  to  take  this  care. 
 
 The  duty  of         I.    Our  Lord  commands  them  to  feed  and  take  care  of  those  he  brings  into 
 
 pastors.         jjjg  i,o„5g_ 
 
 This  appears  by  these  texts.  "  Simon,  Son  of  Jonas,  Lovest  thou  me  ?  feed  my  sheep," 
 John  sxi.  16.  Christ  will  not  trust  any  to  feed  and  take  care  of  them,  but  such  that  love 
 hmi.  "  Take  heed  unto  yourselves,  and  to  all  the  flock  over  the  which  tlie  Holy  Ghost 
 hath  made  yon  overseers,  to  feed  the  church  of  God,"  Acts  xx.  :^8.  "  Feed  the  flock  of 
 God  which  is  amoug  you,  takuig  the  oversight  thereof,     1  I'et.  v.  'J. 
 
SEUM.    VIII. J      THE    PARABLE   OF    TIIK    ^rA^■    THAT    FELL    AMONG    XUIEVES.  327 
 
 II.  I  shall  show  you  what  care  he  should  take  of  them. 
 
 1.  He  is  tostudj,  read,  audmetlitate  for  them,  to  emich  his  own  heart  with  ,  xim.  iv.  is. 
 divine  truths,  that  he  may  enrich  them  also.  '<■ 
 
 2.  To  feed  and  nourish  them  with  sound  doctrine,  he  must  feed  them  with  '  '°'  '  "' 
 "  knowledge  and  understanding,"  Jer.  iii.  15.  For  such  pastors  God  promised  to  give 
 his  people,  he  is  obliged  to  feed  them  with  the  bread  of  life,  that  they  may  be  fat  and 
 flourishing,  and  rich  in  good  works. 
 
 3.  To  take  the  oversight  of  them,  and  watch  for  their  souls,  or  watch  Heb.  xiii.  lo. 
 over  them.  i  Pet.  v. a. 
 
 4.  To  love  the  flock  with  a  hearty  and  sincere  love  and  affection ;  the  church  should 
 be  dear  to  hiui,  even  be  "  his  joy  and  his  crown,"  1  Thes.  ii.  20. 
 
 5.  To  do  what  he  can  to  resolve  all  their  doubts,  confirm  weak  hands, 
 
 and  to  strengthen  feeble  knees,  and  to  carry  the  lambs  (like  the  great  shep-     ^^^-  Yio'^'m'' 
 lierd)  in  his  bosom,  &c.,  and  endeavour  to  settle  troubled  minds,  and  succour 
 such  that  are  tempted. 
 
 6.  To  be  of  an  humble  and  condescending  spirit  in  all  things.  "  The  servant  of  the 
 Lord  must  not  strive,  but  be  gentle  unto  all  men,"  2  Tim.  ii.  24.  Not  of  a  contentious 
 spirit,  striving  about  words. 
 
 7.  To  pray  for  them  in  private  and  in  public.  "  God  forbid  (saith  Samuel)  that  I 
 siiould  sin,  in  ceasing  to  pray  for  you,"  1  Sam.  xii.  '/3.     Paul  made  mention 
 
 of  those  under  his  care,  day  and  night,  in  all  his  prayers.  i  Thes.  i.  2, 
 
 8.  To  know  the  state  of  the  flock,  and  as  oft  as  he  can  to  visit  them,  es-  2  Tim  i.  3. 
 pecially  when  sick,  or  under  trouble  or  temptation ;  and  also  to  rule  them  well,  f,"^""'  "'*"■ 
 with  such  helps  of  government  Christ  hath  given.  For  the  power  of  the  keys  I'liii.  ii.  is, 
 is  given  to  the  church,  but  a  pastor  is  a  ruler  or  governor  therein.  Ezck.  xxxiv. 
 
 9.  To  administer  all  the  ordinances  of  Christ  to  them,  according  to  that     *■ 
 order  Christ  hath  left  in  the  gospel.  "  And  to  shew  himself  approved,  rightly 
 
 dividing  the  word  of  truth,"  2  Tim.  ii.  15.  Giving  every  one  his  portion  in  due  season. 
 "  They  are  to  seek  out  acceptable  words,  even  words  of  wisdom,"  Eccl.  xii.  10  ;  not  elo- 
 quent words,  or  words  of  man's  wisdom,  but  "  sound  speech  that  cannot  be  condemned," 
 Tit.  ii.  8,  not  light  and  aii-y  expressions,  nor  new  uncouth  notions,  to  please  itching  and 
 wanton  ears. 
 
 10.  To  be  laborious,  not  slothful  or  idle,  giving  himself  wholly  up  to  his     ,  yj,„  j,,  ,5 
 work  and  business,  by  preaching  and  writing,  if  it  be  set  upon  his  heart,  and     '  lim-  iv- 12. 
 to  adorn  his  doctrine  and  ministry  with  a  sober,  and  holy  life  and  conversation,         e  .  v.  . 
 so  as  to  be  an  ensample  to  the  flock  ;  in  these  things  his  care  and  work  hes. 
 
 III.  I  shall  give  you  the  reasons  why  they  should  take  this  care  of  them. 
 
 1.  Because  the  care  of  them  in  Christ's  absence  is  committed  to  him  ;  the  why  pastors 
 good  Samaritan  went  away,  and  gave  the  host  the  cliarge  of  this  poor  man  should  take 
 upon  his  departure  ;  and  Christ  commands  his  ministers  to  see  that  they  take     flock. 
 
 care  of  all  that  are  committed  to  them,  "  Feed  my  lambs." 
 
 2.  He  is  gifted  or  endowed  with  ministerial  abiUties  to  this  end  ;  they  are  given  to  him 
 to  ihis  very  purpose,  that  he  may  be  in  a  fit  capacity  to  take  the  care  of  them.  He  is 
 chosen  and  ordained,  and  hath  a  competent  maintenance  allowed  him  to  this  end  and  purpose, 
 lie  is  made  a  watchman  over  then  by  the  Holy  Ghost,  therefore  must  take  care  of  them. 
 
 3.  Because  of  the  great  worth  and  preciousness  of  their  souls,  whom  Christ  redeemed 
 with  his  own  blood. 
 
 4.  Because  if  any  miscarry  through  their  negligence,  or  for  want  of  giv-  Fiek,  iii.  17. 
 iiigthem  warning,  Christ  will  require  their  blood  at  the  watchman's  hand;  ih'ap. xxxil-:. 
 tliey  must  give  an  account  of  their  souls.  s,  7,8. 
 
 5.  Because  they  are  Christ's  sheep,  the  elect  of  God,  and  members  of  his  body,  and 
 are  put  into  his  liand  to  preserve  and  keep. 
 
 6.  Because  they  are  subject,  like  sheep,  to  go  astray,  and  are  in  danger  to  be  devoured 
 by  wolves  and  other  beasts  of  pi-ey.  "  After  my  departure  shall  grievous  wolves  enter  iu 
 among  you,  not  sparing  the  flock,"  Acts.  xx.  29. 
 
 7.  He  must  be  accountable  for  their  souls  to  Christ  at  the  last  day  ;  and  fiom  hence  it 
 appears  it  is  his  duty  to  take  the  care  of  them. 
 
 APPLICATION. 
 
 1.  We  infer,  it  is  no  small  thing  to  be  a  watchman,  or  an  overseer  of  a  congregation; 
 it  should  be  therefore  undertaken  with  trembling,  and  by  men  whom  Christ  by  hisSpiiit 
 hath  endowed  with  suitable  gifts  and  graces  for  so  a  crreat  trust.     .\nd 
 
328  THE   PAKABLE   OF   TUE   MAN    THAT   FELL    AMONG    T311EVES.  [bOOK   II. 
 
 2.  That  they  oiiglit  to  be  men  of  great  light  and  knowledge  in  the  mysteries  of  the  gos- 
 pel, and  in  all  the  main  truths  thereof.  How  should  they  feed  others  else  with  knowledge 
 and  understanding. 
 
 i)ut-  f 'the  ^'  Moreover,  that  it  is  the  duty  of  the  church,  and  of  every  member,  to 
 church  to  her  pray  for  them  continually,  and  bear  themupon  their  hearts  always.  "  Brethren, 
 ^'^'°'-  pray  for  us." 
 
 4.  To  behave  themselves  towards  their  pastor  with  due  respect  and  honour,  as  an  am- 
 bassador of  Jesus  Christ,  and  as  a  father,  and  not  to  rebuke  him  as  an  equal.  Would  it  not 
 be  a  shame  in  that  child,  (because  he  sees  infirmities  in  his  father,)  to  rebuke  him,  and  re- 
 proach him  before  other  children :  or  would  other  wise  and  obedient  children  endure  or  bear 
 it  in  such  an  irreverent  brother  without  severe  reproof? 
 
 5.  It  shows  the  great  evil  of  such,  who  like  cursed  Shem,  discover  their  father's  naked- 
 ness. Let  such  that  so  do,  fear  God's  displeasure,  and  let  all  act  towards  their  spiritual  fa- 
 Gen.  ix.  23.  ther,  as  Shem  and  Japheth  did  to  their  father  Noah,  who  wisely  covered  his 
 nakedness,  by  which  means  they  were  blessed  of  the  Lord,  as  well  as  by  their  father. 
 Ministers  are  but  men,  and  men  of  like  passions  with  their  brethren.  It  is  a  horrid  evil  to 
 blame  (in  an  undue  manner)  the  pastor  of  a  church,  and  far  worse  to  despise  and  slight  him, 
 or  speak  contemptibly  of  him,  or  of  his  ministry  before  his  face,  or  behind  his  back  ;  for  as 
 it  is  hateful  to  God,  so  it  may  hinder  his  ministry,  and  tend  to  weaken  his  hand,  and  lay 
 him  under  temptations  :  therefore  such  who  so  do,  should  be  laid  under  severe  reproof,  and 
 if  they  repent  not,  cast  out  of  the  church  as  scandalous  persons. 
 
 6.  It  is  the  duty  of  each  member  to  sympathize  with  him  in  all  his  sorrows,  trials,  temp- 
 tations, and  afflictions  ;  to  encourage,  strengthen,  help,  and  comfort  him,  and  not  to  join  in, 
 or  favour  such,  who  by  an  unbecoming  manner  reproach  him,  or  slight  his  ministry,  or  cast 
 his  infirmities  at  every  turn  into  his  face,  in  the  presence  of  others  ;  but  never  in  private  en- 
 treat him  as  a  father,  nor  let  him  have  the  usage  of  the  meanest  member,  who,  if  he  offends, 
 must  be  dealt  privately  with  at  first,  according  to  Matt,  xviii. 
 
 7.  All  ought  to  attend  upon  his  ministry  at  all  times,  and  not  desert  or  neglect  it  on  any 
 account  at  their  own  will  and  pleasure  ;  for  it  is  a  duty  they  owe  to  God,  and  also  to  him  ; 
 1  Cor.  vii.  9.  ^'^^  ^^  necessity  is  laid  on  him  to  preach,  so  necessity  is  laid  on  them  to  hear, 
 Heb.  .Tiu.  17.     they  must  obey  him  in  tlio  Lord. 
 
 8.  Moreover,  it  is  their  duty  to  visit  him,  to  show  they  have  a  dear  love  and  respect  for 
 him;  the  neglect  of  which,  and  their  strangeness  unto  him,  is  very  offensive  and  discou- 
 raging. "  The  pastor  (saith  a  worthy  minister)  must  not  only  visit  the  church,  but  they 
 are  to  visit  him  also." 
 
 9.  They  are  bound  to  minister  of  their  carnal  things  to  him.  "  Let  him  that  is  taught 
 in  the  word,  communicate  to  him  that  taught  him  in  all  good  things,"  Rom.  xv.  27.  It  is 
 the  will  of  Christ,  and  "  God  hath  ordained  it,  that  they  that  preach  the  Gospel,  sliould  live 
 by  the  Gospel,"  Gal.  vi.  G,  1  Cor.  ix.  7,  8.  Like  as  they  that  feed  a  flock,  eat  of  the  milk 
 of  the  flock ;  his  maintenance  should  be  freely  and  cheerfully  handed  out  to  him,  with  res- 
 pect and  honour,  and  not  given  grudgingly  nor  sparingly,  but  bountifully,  according  to  every 
 one's  ability,  and  their  avowed  obhgation ;  and  as  his  maintenance  is  of  divine  right,  so  such 
 that  withhold  it,  rob  God,  and  may  look  for  a  blast  in  what  they  have.  "  Ye  have  robbed 
 me,"  JMal.  iii.  8.  How  was  that  ?  Why,  in  withholding  from  his  ministers,  what  was  ap- 
 pointed for  them. 
 
 Lastly,  (As  one  well  observes,)  they  are  bound  to  vindicate  him  under  all  reproaches  and 
 undue  reflections  cast  upon  him. 
 
 "  And  whatsoever  thou  spendest  more,  when  I  come  again  I  wfll  repay  thee,"  ver.  35. 
 
 What  thou  wantest  in  this  world,  I  will  make  up  to  thee  when  I  appear  the  second  time. 
 Our  Lord  says,  "  Behold  I  come  quickly,  and  my  reward  is  with  me,  to  give  to  every  one 
 according  as  his  works  shall  be,"  Eev.  xxii.  12.  Tliey  are  all  rewards  of  free-grace,  and 
 Christ's  ministers  shall  have  a  glorious  reward  when  their  Lord  comes,  who  are  faithful. 
 "  They  that  tm'u  many  to  righteousness,  shall  shine  as  the  stars  for  evermore,"  Dan.  xii.  3. 
 See  the  latter  end  of  the  parable  of  the  wheat  and  tares,  where  I  have  spolcen  of  the  reward 
 of  Christ's  servants.     I  shall  add  no  more  now,  but  shall  close  this  parable. 
 
PARABLE 
 
 OF   THE 
 
 LOST   SHEEP   OPENED. 
 
 SERMON    IX. 
 
 And  he  spake  this  parable  unto  them,  sayiiir/,  what  man  of  you  having  a  hundred  sheep, 
 if  he  lose  one  of  them,  doth  not  leave  the  nineli/  ami  nine  in  the  ivilderness,  and  go  after 
 that  which  is  lost,  until  he  find  it  ?  And  when  he  hath  found  it,  he  layeth  it  on  his  shoulders 
 rejoicing, — Luke  xv.  3 — 10. 
 
 1.  The  scope  and  chief  occasion  of  Christ's  speaking  this  parahle,  we  have  laid  down  ia 
 the  first  and  second  verses.  The  Pharisees  and  Scribes  murmured,  saying, 
 "  This  man  receiveth  sinners."  Tliat  is,  great  sinners,  notorious  sinners,  as  ^""f'^i"''  *" 
 publicans  and  harlots  ;  and  this  offended  these  self-righteous,  proud,  and  vain- 
 glorious Pharisees  ;  so  that  the  design  of  our  Saviour  in  speaking  of  this  parable,  is  to  sliow 
 wherefore  he  came  into  this  world,  which  was  "  not  to  call  the  righteous,  but  sinners  to 
 repentance,"  Matt.  ix.  13,  or  to  seek  such  that  were  lost,  not  such  that  in  their,i)wn  con- 
 ceit never  went  astray. 
 
 2.     We  shall  now  open  all  the  parts  hereof. 
 
 First,  By  the  man  having  an  hundred  sheep,  is  meant  the  Son  of  Man,  or 
 our  Lord  Jesus  Christ.     "  The  Sou  of  man  is  come  to  seek  and  save  tliat  wliich     The  parts  of 
 was  lost,"  Matt,  xviii.  11,  12.     Thus  St.  Matthew  begins  this  same  parable,     '  ^^^  "'"^ 
 for  in  the  next  words  it  is  said,  "  Then  he  spake  this  parable.     How  think  ye?  if  a  man 
 have  a  hundred  sheep,  and  one  of  them  goeth  astray,"  ver.  12.     "  Doth  he  not  leave  the 
 ninety  and  nine,  and  goeth  into  the  mountains,  and  seeketh  that  which  is  gone  astray  ?" 
 
 2.  By  the  hundred  sheep,  and  ninety-nine  tlmt  never  went  astray,  expositors  greatly 
 differ.     1  find  no  less  than  four  different  apprehensions  or  exposition  about  them. 
 
 1.  Some  say  by  the  hundred  sheep,  is  meant  the  whole  number  of  the  elect,  whether  in 
 heaven  or  on  earth,  whether  called,  or  hereafter  to  be  called.  They  also  say,  by  the  sheep 
 going  astray,  signifies  also  all  the  elect,  who  by  nature  went  astray  and  are  "  children  of 
 wrath,  as  well  as  others,  being  dead  in  and  trespasses,"  Eph.  ii.  J,  2.  Here  mention 
 is  made  but  of  one  going  astray  (say  they)  though  tliey  went  all  astray,  to  let  us  know  the 
 love  of  Christ  to  every  uidividual  soul  of  his  ;  that  if  but  one  particular  soul  g^^  pooie's 
 had  been  to  he  redeemed,  Jesus  Christ  would  have  come  down  from  heaven  to  Annot.  on 
 have  redeemed  that  one.  Moreover,  these  e.xpositors  say,  that  tiie  ninety  and  "^  ?•"■" 
 nine  signifies  all  the  sheep  of  Christ  who  are  in  heaven,  now  glorified,  whom  he  left  when 
 he  came  into  this  world. 
 
 But  this  exposition  I  cannot  close  with,  because  it  is  said,  these  ninety  and  nine  never 
 went  astray ;  but  so  it  cannot  be  said  of  the  sheep  of  Christ,  now  glorified  in  heaven,  for  they 
 once,  when  they  were  on  earth,  went  astray.  All  we  like  slieep  went  astray  in  the  first 
 Adam,  and  we  went  all  astray  by  actual  sins  too,  until  called. 
 
 2.  Others  conclude,  by  the  ninety  and  nine  is  meant,  such  sheep  of  Christ,  who  need  no 
 repentance  comparatively,  or  in  respect  of  others,  who  being  actually  justified  by  the  ira- 
 
 ,  putation  of  the  righteousness  of  Jesus  Christ,  need  not  such  repentance  as  unregenerate  sin- 
 ners do,  being  for  ever  personally  acquitted,  and  delivered  from  God's  vindictive  wrath  and 
 justice,  and  so  shall  never  be  lost  nor  go  astray  any  more. 
 
 3.  Others  by  needing  no  repentance  think  he  means  no  public  confession  for  offences 
 taken  by  the  church  against  them;  but  there  hes  one  or  two  objections  against  this  sense  also. 
 
 Object.  How  cau  it  be  said,  that  God  and  the  holy  angels  rejoice  more  over  one  sin- 
 ner that  returns  to  him,  than  over  all  his  saints  tliat  are  gatliered  home  to  liim  ? 
 
 Answ.  Yet  an  answer  may  be  given  to  this  objection,  i.  c,  that  Christ  speaks  here  after 
 the  manner  of  men.    Now  a  man  expresseth  more  joy  over  one  child  recovered  from  the 
 
330  THE  PVRABLE  OF  THE  LOST  SIIEF.I'.  [boOK  II. 
 
 jaws  of  death,  or  escaped  with  his  life,  when  in  a  lion's  den,  than  over  the  rest  of  his  chil- 
 dren, who  were  not  exposed  to  that  danger.     But  then  there  is  another  objection,  viz. 
 
 Object.  2.  But  these  sheep,  viz.,  such  saints  that  are  now  in  Christ,  and  need  no  re- 
 pentance from  dead  works,  as  all  unrenewed  persons  do,  did  once  go  astray  ;  but  Matthew 
 saith,  they  went  not  astray. 
 
 The  answer  to  this  is,  i.  e.,  They  do  not  now  go  astray,  but  to  take  of  this  the  text  doth 
 not  speak  of  the  present  time,  but  of  the  time  past,  "  which  went  not  astray,"  that  is,  never 
 went  astray. 
 
 3.  Some  interpreters  say,  that  the  ninety  and  nine  are  the  holy  angels  (who  be  sure 
 need  no  repentance,  because  they  never  sinned)  whom  Christ  left,  when  by  his  incarnation 
 he  came  down  from  heaven  on  earth,  to  work  out  our  salvation :  of  this  opinion  it  seems 
 was  St.  Ambrose,  Chrysostom,  Hilary,  &c. 
 
 4.  Others  think  thereby  both  angels  and  men  signified,  by  an  imperfect  number  (ninety 
 and  nme)  left  m  the  wilderness,  because  by  man's  fall  the  number  of  them  made  to  live 
 Horn  34.  i^i  God's  presence  was  dimhiished,  thus  Greg. 
 
 ill  luc.  However  there  are  divers  objections  against  both  the  last  expositions. 
 
 (1.)  It  seems  clear  to  me,  that  the  ninety  and  nine,  and  the  sheep  which  was  lost,  were 
 all  of  one  fold,  or  of  the  same  species,  but  so  are  not  angels  and  men. 
 
 (2.)  Angels  I  think  are  no  where  called  sheep  in  all  the  scripture.  A  sheep  is  (as  one 
 observes)  a  certain  image  to  resemble  mankind. 
 
 (3.)  Moreover,  doth  God  rejoice  more  over  a  returning  sinner,  than  over  all  his  holy 
 angels  ? 
 
 (4.)  The  holy  angels  are  the  friends  and  neighbours  spoken  of,  who  rejoice  at  the  re- 
 turnuiT  home  of  the  lost  sheep,  and  therefore  none  of  the  ninety  and  nine  left  in  the  wil- 
 derness. 
 
 (5.)  It  seemeth  strange  to  me,  that  heaven  should  be  compared  to  a  wilderness,  and  the 
 Quest,  evang.     angels  left  therein. 
 
 lib.  2.9.  31.  (5_  Others  understand  by  these  ninety  and  nine,  pharisaical,  or  self-righ- 
 
 I'harisees         teous  persons,  who  themselves  just,  and  are  highly  opinionated  of  their  own 
 thrninety-       good  Condition.     Thus  Aug.  "  The  ninety  and  nine  left  in  the  wilderness, 
 w°nt"not         ^^^y  ^6t  forth  the  proud,  who  have  a  wilderness  in  their  mind,"  &c. 
 astray.  I  am  fully  satisfied  in  this  last  sense  ;  and  the  reasons  why  I  take  this  to  be 
 
 the  meaning  of  our  blessed  Lord,  are, 
 
 1.  Because  it  directly  agrees  or  suits  with  the  scope  and  coherence  of  the  parable  ;  and 
 what  better  help  have  we  to  find  out  the  true  meaning  of  a  parable,  than  to  consider  of  the 
 drift  and  scope  attentively?  "  The  Pharisees  murmured,  saying,  this  man  receives  sinners. 
 They  did  not  look  upon  themselves  to  be  sinners,  or  such  that  needed  repentance,  but  were 
 holy  and  just  persons,  and  so  not  in  a  lost  state  and  condition.  Well  (as  if  our  Lord  had 
 said)  let  it  be  gi-anted,  that  you  are  such  that  are  righteous,  and  not  gone  astray,  yet  these 
 whom  you  call  sinners,  you  certainly  conclude  they  are  lost ;  and  now  he  adds  this  para- 
 ble, "  What  man  of  you  having  an  hundred  sheep,  if  one  is  lost,"  &c.  And  this  he  did 
 to  rebuke  them,  and  the  same  way  he  took  for  their  conviction,  in  using  other  parables 
 upon  the  like  occasion.  The  Pharisees,  I  say,  looked  upon  themselves  to  be  such  righte- 
 ous and  just  persons  that  needed  no  repentance,  not  that  there  are  any  who  indeed  really 
 do  need  no  repentance,  but  our  Lord  speaks  these  words  to  denote  what  opinion  they  had 
 of  themselves ;  you  conclude  and  think  you  are  just  persons,  and  not  gone  astray  ;  you  are 
 the  flock  of  God,  and  sheep  of  the  field  of  Israel.  Well,  but  these  persons  whom  you  see 
 me  concerned  for,  and  willing  to  receive,  viz.,  Publicans  and  harlots,  you  look  upon  to  be 
 lost  sinners,  great  and  undone  sinners ;  well  take  this  for  granted,  let  it  be  so,  "  What  man 
 among  you  having  an  lunidred  sheep,  if  one  be  lost,  doth  not  leave  the  ninety  and  nine, 
 and  go  to  seek  that  which  is  gone  astray  ?"  If  he  will  leave  all  the  ninety  and  nine  to  seek 
 one,  do  not  blame  me,  for  there  are  many  poor  lost  and  undone  sinners,  such  that  have  no 
 inherent  righteousness  to  trust  in. 
 
 2.  I  take  this  to  be  the  meaning  of  our  Saviour,  because  in  another  place  the  Pharisees 
 are  called  righteous  ones  upon  the  very  same  occasion.  "  Jesus  sat  at  meat  with  publi- 
 cans and  sinners,"  Matt.  ix.  10,  11;  and  this  the  Pharisees  reproved  him  for,  and  mur- 
 mured. "  And  when  Jesus  heard  it,  he  said  unto  them,  they  that  are  whole  need  not  a 
 physician,  but  they  that  are  sick  ;  I  came  not  to  call  the  righteous,  but  sinners  to  repen- 
 tance." Not  that  the  Pharisees  needed  no  physiciLin,  but  they  thought  they  did  not:  the 
 objection  which  our  late  annotators  bring  against  this  exposition,  is  this,  viz.,  because  tlie 
 holy  angels  are  -^aid  to  rejciicc  mure  over  a  returning  sinner,  than  over  these  who  needed 
 
SEBM.    IX.]  TUE    PAKAIiLE    OK    Till;   LOjT    SHEET.  331 
 
 no  repentance,  or  these  ninety  and  nine  just  persons  ;  implying,  say  they,  as  if  tliey  dij 
 rejoice  over  these  self-righteous  persona,  who  rather  grieve  them,  than  give  cause  in  any 
 sense  to  be  rejoiced  over. 
 
 Answ.  1.  That  it  doth  not  follow  in  my  judgment,  that  they  rejoiced  at  all  over  them, 
 firom  those  expressions,  "  There  is  more  joy  in  heaven,"  &c. 
 
 2.  But  suppose  it  doth  imply  they  did  in  some  respects  rejoice  over  them,  why  may  not 
 the  angels  rejoice  in  doing  that  service  they  might  be  employed  in  towards  such  persons  ? 
 for  at  that  time  the  Jews  who  believed  not,  and  the  Pharisees  were  the  church  of  God,  and 
 members  thereof,  and  so  might  be  called  his  sheep,  for  so  were  the  men  of  the  house  of 
 Israel,  which'church  continued  uutU  the  death  of  Ciirist,  and  the  gospel  church  took  place, 
 might  not  angels  rejoice  in  doing  them  what  service  they  could,  or  were  employed  in, 
 thuugli  far  greater  joy  is  amongst  them,  when  one  poor  sinner  is  brought  home  to  Christ? 
 
 Secondly,  by  the  "  one  sheep  that  was  lost,"  is  meant  all  God's  elect,  who 
 are  brought  to  see  that  thev  are  sinners,  lost  sinners,  before  they  are  convinced     Tiieio.st 
 of  righteousness  ;  the  elect  no  doubt  are  that  world  which  tlie  Holy  Spii'it,  first    fies  all  the 
 convinceth  of  sin,  and  of  their  lost  and  undone  condition.  are'^brought 
 
 Thirdly,  the  man  going  after  the  lost  sheep,  signifies  Jesus  Christ,  who,  in     to  sec  their 
 order  to  restore  lost  sinners,  came  into  this  world  and  took  our  nature  on  him,     john  xvi.''*. 
 and  died  for  us ;  as  also  his  sending  of  his  gospel,  his  ministers,  his  word  and 
 Spirit  to  convert  and  turn  them  to  God,  as  shall  hereafter  be  more  fully  opened. 
 
 Fourthly,  Christ  finding  the  lost  sheep,  signifies  his  meeting  with  a  sinner,  by  the  power- 
 ful convictions  of  his  word  and  Spirit,  for  when  the  word  hath  fastened  upon  a  sinner's  heart 
 and  conscience,  then  Christ  may  be  said  to  have  found  the  lost  sheep. 
 
 Fifthly,  "  He  layeth  it  on  his  shoulders,  rejoicing,"  ver.  5. 
 
 Shoulders  denotes  the  great  power  or  strength  of  Chi'ist,  as  it  is  put  forth  or  exerted  in 
 working  upon  a  rebellious  sinner,  in  bringing  him  home,  when  Christ  is  said  to  "  carry  his 
 lambs  in  his  arms,  and  lay  them  in  his  bosom,"  Isa.  xl.  10,  11,  that  implies  his  great  love  ; 
 but  when  he  is  said  to  "  take  them  up,  and  lay  them  upon  his  shoulders,"  that  denotes  his 
 almighty  power  :  because  when  a  man  sets  his  shoulders  to  a  work,  he  puts  forth  the  great- 
 ness of  his  strength,  the  strength  of  a  man  lying  in  his  arms  and  shoulders ;  it  is  not  said 
 his  shoulder,  but  his  shoulders ;  he  puts  both  his  shoulders  to  this  work. 
 
 Sixthly,  "  Wlien  he  cometh  home,"  ver.  6. 
 
 Jesus  Christ  hath  two  homes. 
 
 1.  'The  church  upon  earth  is  his  home,  there  he  dwells;  Sionis  his  home  and  habitation, 
 or  dwelling-place  for  ever. 
 
 2.  Heaven  is  his  home  ;  that  is,  his  upper  house,  palace,  or  principal  place  of  abode. 
 Seventhly,    "  He  calleth  together  his  friends  and  neighbours,  saying  unto  them,  rejoice 
 
 with  me,  for  I  have  found  my  sheep  that  was  lost." 
 
 1.  When  Christ  brings  a  lost  sinner  home,  or  unto  his  house  or  church  on  earth,  he  stir- 
 reth  up  aU  his  saints  and  members  there  to  rejoice  ;  the  saints  below  rejoice. 
 
 2.  Also  there  is  joy  in  heaven  amongst  the  holy  angels,  when  a  lost  sinner  is  brought 
 home,  see  rer.  17.  "  And  I  say  unto  you,  there  shall  be  joy  in  heaven  over  one  smner 
 that  repenteth,"  &c. 
 
 From  this  parable  thus  briefly  opened,  I  shall  take  notice  of  several  propositions,  or 
 points  of  doctrine,  and  also  prosecute  them, 
 
 Doct.  I.  That  our  Lord  Jesus  Christ  leaves  all  self-righteous  persons  in  the  wilderness 
 of  this  world,  and  goes  after  to  seek  and  save  such  that  are  lost. 
 
 Doct.  II.  That  sinners  are  lost  naturally,  even  God's  elect. 
 
 Doct.  III.  That  the  Lord  Jesus  Christ  came  to  seek  his  lost  sheep,  and  will  not  give 
 over  seeking  them,  until  he  hath  found  them,  and  will  carry  them  all  home  to  God. 
 
 Doct.  IV.  That  Chrisfs  lost  sheep  cannot  go  home,  or  return  to  God  of  themselves,  or 
 upon  their  own  feet  (or  by  virtue  of  any  power  of  then-  own)  but  must  be  taken  up  in 
 Clirist's  arms,  and  carried  home  on  his  shoulders. 
 
 Doct.  V.  That  Jesus  Christ,  and  all  his  saints  below  on  earth,  and  also  his  angels  above 
 in  heaven,  greatly  rejoice  when  one  lost  sinner  repenteth,  and  is  brought  home  to  God. 
 
 I  shall,  my  brethren,  begin  with  the  first  of  these  observations,  and 
 
 I.  Show  you,  why  this  world  is  compared  to  a  wilderness. 
 
 n.  Show  what  kind  or  sort  of  people  tbey  are,  that  Jesus  Christ  leaves  in  the  wilderness 
 of  tliis  world,  as  also  what  may  be  meant  by  his  leaving  of  them. 
 
 III.  Show  why  he  leaveth  them  in  the  wilderness. 
 
 IV.  Aj.ply  it. 
 
332  THE  PARABLE  OF  THE  LOST  SHEEP.  [bOOK  U. 
 
 This  world  I.  This  world  may  be  compare  J  to  a  wilderness  ;  a  wilderness  is  a  vast  bar- 
 
 awiider-'*'°  ren  place,  which  is  not  tilled,  luanured,  nor  sowed  ;  nothing  grows  iu  it,  but 
 ness.  comes  forth  naturally.    So,  my  brethren,  the  world,  I  mean  the  vast  and  com- 
 
 mon lump  of  mankind  (or  ungodly  sinners,  who  are  by  our  Saviour  called  the  worldj  are 
 a  barren  people.  God,  the  great  husbandman,  takes  no  pains  with  them,  but  lets  them 
 lie  unfilled  and  unsown  ;  he  doth  not  plough,  dig,  nor  manure,  sow,  nor  plant  this  wilder- 
 ness ;  mankind  naturally  are  barren  and  fruitless  in  their  hearts  and  lives  ;  nothing  gi-ows 
 but  what  they  bring  forth  by  natural  light,  or  natural  powers  and  princeiples  improved. 
 The  Quaker  (I.)  By  the  way,  let  such  that  cry  up  a  Christ  in  all  men,  see  to  this.  Do 
 detected.  \^y^^  Qjjjg  fancy  that  the  light  within,  the  light  of  natural  conscience  is  the 
 
 true  Christ,  and  walk  up  unto  it :  and  0  what  raptures  of  joy  may  such  feign  to  them- 
 selves !  They  think  they  have  Christ  within,  and  live  and  sin  not,  and  fancy  themselves 
 perfectly  righteous,  and  justified  persons  ;  when  all  their  righteousness  is  but  the  imper- 
 fect righteousness  of  the  law,  or  first  covenant. 
 
 (2.)  Let  such  also  that  cry  up  natural  religion,  and  contemn  the  revelation  of  Christ 
 and  his  righteousness,  look  to  it :  alas,  morality  is  often  found  to  grow  in  the  wilderness 
 of  this  world,  and  it  is  the  proper  product  thereof;  these  men  do  but  strive  to  paganize 
 the  nation,  and  labour  to  make  Christians  renounce  the  blessed  fruits  of  Christ's  spiritual 
 garden,  to  feed  with  the  old  Heathen  on  the  grass  of  the  wilderness,  and  would  have  us 
 to  put  no  diflerence  between  Christianity  and  morality,  and  so  cast  contempt  upon  the  gos- 
 pel, as  if  it  were  a  mere  romance. 
 
 2.  A  howhng  wilderness  is  not  fit  place  for  mankind  to  inhabit,  it  is  therefore  forsaken 
 of  the  inhabitants  :  so  the  godly  cannot  live  amongst,  but  separate  themselves  from  the 
 people  of  the  world.  "  Come  out  from  amongst  them,  and  be  ye  separate,  saith  the  Lord," 
 &c.  2  Cor.  vi.  17.  "  I  have  chosen  you  out  of  the  world,"  John  xv.  16.  They  cannot 
 live  there,  because  there  is  no  water,  no  bread  of  life,  nor  water  of  life. 
 
 3.  In  a  wilderness  are  many  pricking  briers  and  thorns ;  so  that  it  is  hard  passing 
 through  it  without  a  scratched  face,  or  being  torn  or  wounded  So  our  Lord  himself,  and 
 his  disciples,  in  passing  through  tliis  world,  were  torn,  abused,  and  wounded  in  their  names 
 and  persons  by  the  pricking  briers  and  thorns  ;  the  Scribes  and  Pharisees,  the  inhabitants 
 of  the  wilderness,  scratched  and  wounded  them.  "Wicked  men  are  fitly  compared  to 
 briers  and  thorns  :  (1.)  In  that  they  are  the  fruit  of  the  curse,  and  abide  under  it.  (2.) 
 In  that  they  are  good  for  little,  unless  it  be  to  make  a  hedge  of :  God  sometimes,  to  secure 
 his  own  people,  causes  the  wicked  of  the  world  to  be  a  hedge  or  defence  inito  them  ;  the 
 earth  helped  the  woman.  (3.)  If  thorns  should  chance  to  spring  up  in  Christ's  vineyard, 
 they  are  presently  cut  oft'  by  tlie  axe,  or  dug  up  by  the  spade  of  church-discipline.  (4.) 
 "  They  must  be  as  thorns  thrust  away,  because  they  cannot  be  taken  with  the  hand,"  2 
 Sam.  xxiii.  6.  What  are  the  briers  and  thorns,  but  fuel  for  the  fire  ?  So  shall  all  the 
 briers  and  thorns  of  this  world  be  thrown  into  the  fire  of  God's  wrath  ;  "  They  are  near 
 unto  cursing,  whose  end  is  to  be  burned,"  Heb.  vi.  7,  8. 
 
 4.  In  a  howling  wilderness  are  many  savage  and  devouring  beasts  of  prey,  so  that  it  is 
 dangerous  to  pass  through  it ;  and  especially  if  a  sheep  should  chance  to  stray  away,  and 
 be  lost  in  a  wilderness,  it  is  by  those  beasts  iu  eminent  danger  of  being  devoured  :  so  in 
 this  world  are  many  wicked  men,  who  are  of  a  savage  and  cruel  natui-e ;  and  although 
 they  are  in  the  shape  of  human  creatures,  yet  they  have  the  nature  or  qualities  of  lions, 
 titrers,  wolves,  bears,  serpents,  foxes.  A  tyrant  is  compared  to  a  tiger,  a  Uon,  a  dragon  ; 
 a  deceiver  or  seducer  to  a  wolf;  a  drunkard  to  a  filthy  swine,  a  gluttonous  person  to  a 
 cormorant ;  a  backslider  to  a  dog,  licking  up  his  filthy  vomit  again  ;  a  flatterer  to  a  pan- 
 ther, and  a  crafty  persecutor  to  a  fox;  and  this  makes  this  world  like  a  w'ilderness. 
 
 5.  In  a  wilderness  a  man  may  soon  lose  his  way,  unless  he  hath  a  knowing  and  faithful 
 guide  :  so  a  poor  Christian  may  soon  lose  bis  way  whilst  he  is  in  this  world,  where  there 
 are  so  many  by-paths,  and  one  crying  this  is  the  way,  and  another  that  is  the  way; 
 therefore  it  behoveth  all  to  keep  to  the  unerring  rule  of  God's  word,  lest  they  are  de- 
 ceived. 
 
 6.  A  wilderness  is  a  dojesome  and  sohtary  place,  and  it  is  so  called  ;  even  so  is  this 
 world;  what  can  we  expect  here,  but  trouble,  sorrow,  and  afflictions?  Also,  we  are 
 amongst  wild  beasts,  who  by  their  treachery,  cruelty,  deceit,  flattery,  horrid  oaths,  blas- 
 phemy, malignity,  and  all  other  detestable  evils,  render  this  world  like  a  wilderness.  "  I 
 have  fought  with  evil  beasts  at  Ephesus,"  saith  Paul,  1  Cor.  xv.  32. 
 
 7.  A  wilderness  hath  many  pits  and  dangerous  (.laces  iu  it,  into  which  a  man  may  soon 
 fall  if  he  lose  his  way,  especially  in  a  dark  night.     0  what  dangerous  pits  are  there  in 
 
SERM.  IX.]  THE  PAKABLF.  OF  THE  LOST  SnF.EP.  333 
 
 tliis  worlJ,  temptations  abroad  and  at  home  ;  our  very  tables  may  be  a  suare,  or  pit  to  us, 
 by  which  we  may  be  spoiled  and  undone  for  ever ;  uay,  our  trades  may  be  like  a  pit  of 
 destruction  ;  a  man's  wife,  his  children,  his  riches,  pleasures,  honours,  may  be  as  snares  or 
 pit  into  which  he  may  tall  and  perish  eternally.  Temptations  (to  such  that  fall  by  them) 
 may  fitly  be  compared  to  a  pit,  into  whicii  a  man  in  a  dark  night  falleth  and  is  lost.  0 
 it  is  dangerous  to  dwell  in  the  wilderness  of  this  world. 
 
 8.  Some  part  uf  a  wilderness  hath  been  turned  into  a  garden  or  fruitful  vineyard :  so 
 God  hath  out  of  the  people  of  this  world,  taken  his  churches  and  walled  them  about,  that 
 none  of  the  evil  beasts  can  hurt  them  :  all  mankind  naturally  were  alike  dry  and  barren, 
 as  a  wilderness,  and  lirouglit  forth  no  good  fruit.  Hut  God  hath  separated  some  of  this 
 barren  gi'ound,  to  make  lovely  gardens  for  himself  to  walk  and  delight  in. 
 
 9.  Tliough  a  wilderness  is  dry  and  rocky,  and  without  water,  yet  God  can  turn  a, 
 wilderness  info  pools  of  water,  nay,  and  he  hath  promised  so  to  do.  "  'i'he  wilderness 
 and  solitary  places  shall  be  glad  for  them,  and  the  desert  shall  rejoice  and  blossom,  as  the 
 rose  in  the  latter  days,"  Isa.  xxxv.  1.  "  The  whole  earth  shall  be  filled  with  the  know- 
 ledge of  the  glory  of  the  Lord,  as  the  water  fills  the  sea,"  Isa.  xi.  9  :  and  then  the 
 wihlerness  shall  become  a  lovely  garden :  0  pray  for  those  days. 
 
 10.  God  can  spread  a  table  in  the  wihlerness,  and  bring  water  out  of  the  rock,  as  he 
 did  of  old  ;  so  whilst  we  are  in  the  wilderness  of  this  world,  God  feeds  his  ]ieople  with 
 manna  from  heaven,  and  makes  them  drink  of  that  blessed  Kock,  Jesus  Christ,  1  Cor.  x.  3. 
 
 11.  The  way  to  Canaan  is  through  the  wilderness  ;  yet  the  Lord  led  Israel  safely  to  the 
 land  of  promise  :  so  our  way  to  heaven  lies  through  the  wilderness  of  this  world  ;  but 
 Jesus  Christ  feeds  us  with  heavenly  bread,  and  leads  us  safely  to  the  true  spkitual  and 
 antitypical  Canaan. 
 
 1:^.  Sometimes  poor  sheep  are  lost  in  the  wilderness,  and  on  the  mountains,  and  thither 
 the  shepherd  must  go  to  seek  them. 
 
 Matthew  saith,  the  man  that  lost  his  sheep,  left  the  "  ninety  and  nine,     1'^     '^°'{^ 
 
 ,     ,  .  ,  ^   .  ,     i,         1  1  „      compared  to 
 
 And  went  mto  the  mountains  to  seek  the  sheep  that  was  gone  astray.  mountains. 
 By  mountains  and  wilderness  is  meant  tlie  same  thing,  viz.,  this  world.  (1.)  Mountains 
 are  dry  and  barren  places,  like  a  wilderness.  (2.)  Mountains  are  high  and  lofty:  so  are 
 the  ungodly  of  the  earth,  they  are  proud  and  haughty  in  their  hearts  and  spirits.  What 
 people  were  more  swelled  with  pride  and  self-conceit,  than  the  Pharisees  ;  yet  amongst 
 the  Jews  who  were  then  as  a  banen  wilderness,  or  high  and  lofty  mountams,  Jesus  Christ 
 had  some  sheep,  whom  he  came  to  seek,  even  the  lost  sheep  of  the  house  of  Israel.  (3.) 
 Mountains  are  hard  and  rocky,  so  are  the  hearts  of  all  wicked  men,  and  particularly  the 
 hearts  of  the  unbelieving  Jews.  It  is  said,  that  our  Lord  was  grieved,  because  of  the 
 hardness  of  their  hearts. 
 
 So  much  as  to  the  first  thing. 
 
 II.  I  shall  show,  what  sort  of  people  they  are,  that  Jesus  Christ  leaves  in     ^^'"''  ""*  "^ 
 
 .  i      i  J  I  people 
 
 the  Wlklerness.  Christ  leaves 
 
 1.  They  are  such  as  looked  upon  themselves  (as  you  heard)  to  be  the  flock  Ji°Jn|s^'''" 
 of  God,  the  peojile  of  God  ;  an(l  so  the  Jews  indeed  were  by  profession,  and 
 
 by  that  legal  covenant  made  with  Abraham,  which  was  also  afterward  renewed,  when  they 
 came  into  the  wilderness,  Exod.  xx. 
 
 2.  They  were  a  people  that  tliought  they  were  not  gone  astray  ;  for  so  the  Scribes  and 
 Pharisees  thought  of  themselves. 
 
 3.  Such  as  thought  they  needed  no  repentance,  not  believing  they  had  broken  God's 
 holy  law,  but  were  pure,  holy,  and  righteous  persons. 
 
 III.  I  shall  show  you  what  his  leaving  them  in  the  wilderness  does  imply,     }^'>^'  '«*r- 
 and  also  why  our  Lord  doth  leave  them  there.  tiie  wilder" 
 
 1.  Jesus  Christ  leaving  the  ninety  and  nine  in  the  wilderness  signifies,  his  nesssigniHes. 
 not  choosing  them,  they  being  none  of  his  sheep,  by  God's  special  choice  or  election,  though 
 liis  flock  by  that  external  or  legal  covenant  made  with  their  fathers  :  "  They  are  not  all 
 Israel,  which  are  of  Israel ;  neither  because  they  are  the  seed  of  Abraham,  are  they  all 
 children :  but  "  in  Isaac  shall  thy  seed  be  called."  That  is,  they  which  are  are  children  of 
 the  flesh,  these  are  not  the  children  of  God,"  Kom.  ix  7,  8  ;  namely,  as  so  considered, 
 or  as  such. 
 
 2.  Christ's  leaving  them  in  the  wilderness  denotes  an  act  of  pretention,  or  a  passing  of 
 them  by,  not  manifesting  himself  to  them,  but  rather  hiding  the  mysteries  of  the  kingdom 
 of  heaven  from  them. 
 
 3.  It  may  also  signify  his  leaving  them  in  a  bewildered  state,  they  not  knowing  in  what 
 
334  THE  PAEABLE  OF  THE  LOST  SHEEP.  [booK  II- 
 
 a  woful,  igiioraut,  and  liliiul  condition  tlicy  were.  "  And  Jesus  s.aid.  for  juili,'nient  I  am 
 come  into  this  world ;  that  they  whicli  see  not  mij^ht  see,  and  that  such  that  see  might  be 
 made  bhnd,"  John  ix.  39.  And  thus  was  Christ  a  "foundation  to  huild  upon  for  some, 
 and  a  stumhhng-stone,  and  Rock  of  offence  to  others,  even  to  the  whole  flock  or  house  of 
 Israel."  Under  which  blindness  Christ  left  them,  and  at  last  to  final  unbelief  and  impeni- 
 tence, as  a  just  judgment  for  their  horrid  pride  and  contempt  of  the  gospel. 
 
 Quest.  Why  doth  Christ  leave  the  ninety  and  nine  in  the  wilderness,  or  pass  them  by  ? 
 ■Why the  Answ.     (1.)     Because  they   were  not   lost,  i.e.,    they  thought    so,   or 
 
 seif-righte-  were  not  lost  in  their  own  sight ;  tlierefore  our  Lord  told  them.  If  you  wero 
 inthewu-  blind,  ye  should  have  no  sin.  If  your  ignorance  were  simple,  and  not  af- 
 derness.  fected,  or  you  were  sensible  of  your  blindness,  you  would  not  he  so  incurable, 
 
 nor  sin  with  those  aggi-avations,  also  then  you  would  see  great  need  of  me  to  open  your 
 eyes ;  but  because  they  saw  no  need  of  Christ,  but  looked  upon  themselves  as  righteous 
 persons,  and  never  lost  or  gone  astray,  he  leaves  them,  or  passes  by  them.  "  The  whole 
 need  not  a  physician,  but  they  that  are  sick :  I  came  not  to  call  the  righteous,  but  sinners 
 to  repentance,"  Matt.  ix.  12. 
 
 (2.)  Jesus  Christ  leaves  them,  because  they  were  not  fit  and  proper  subjects  of  Gospel 
 grace.  The  design  of  God  is  to  magnify  rich  bounty,  and  sovereign  love  and  favour  to 
 such  persons  that  will  readily  and  heartly  receive  it,  as  such  that  see  and  know  they  need 
 it,  and  that  will  exalt  and  magnify  God  in  the  riches  of  his  free  grace  towards  them  :  but 
 self-righteous  persons  can  see  no  need  to  praise,  bless,  and  magnify  God  and  his  free  grace, 
 they  thinking  that  they  have  a  fulness  in  themselves  :  the  Pharisee  cries,  "  God,  I  thank 
 thee  I  am  not  as  other  men — nor  as  this  publican."  God  extends  his  favour  to  such  as 
 ■will  exalt  his  Son,  and  his  divine  goodness  ;  but  so  doth  no  self-righteous  person ;  and 
 therefore  Christ  leaves  these  in  the  wilderness. 
 
 (3.)  Jesus  Christ  leaves  them  because  they  had  rejected  him,  an  1  grew  headstrong  and 
 unruly,  and  would  not  own  him  to  be  their  Prince  and  Savioiu' ;  tliough  he  was  the  "  chief 
 corner-stone,"  Acts.  iv.  11,  yet  he  was  disallowed  of  by  these  master-builders,  and  refused 
 as  their  shepherd. 
 
 (4.)  Because  that  flock  that  consisted  of  "  ninety  and  nine,"  a  gi-eat  multitude,  was 
 now  to  be  scattered  ;  I  mean  the  church  of  the  Jews  'U'as  to  be  dissolved,  as  a  legal  and 
 typical  church,  the  date  of  its  continuation  being  now  expiring,  or  expired ;  and  they  re- 
 fusing to  become  members  of  his  Gospel-church,  he  must  leave  them  of  necessity,  the  pro- 
 vidence and  dispensation  of  God  calls  him  so  to  do  :  remarkable  it  is,  he  leaves  no  man 
 ■with  this  flock,  "  Tiie  ninety  and  nine."  ^^'hen  he  goes  after  his  lost  sheep,  as  other 
 shepherds  were  used  to  do ;  no,  "  Moses  and  the  prophets  were  until  John,  but  the  servant 
 abides  not  in  the  house  for  ever."  All  must  be  under  Christ's  teaching,  under  his  feeding, 
 his  care,  and  his  government,  or  else  he  will  leave  them.  I  do  not  think  in  this  I  at  all 
 strain  this  part  of  the  parable. 
 
 (5.)  Our  Lord  leaves  them,  because  they  were  none  of  his  sheep,  nor  the  flock  whom 
 he  came  to  gather  ;  it  is  true,  it  is  said,  "  He  came  to  his  own,  and  they  received  him 
 not,"  Johni.  11.  How  his  own  ?  not  by  the  election  of  grace  ;  not  his  own  by  the  gospel- 
 covenant,  or  his  gospel-flock  ;  but  his  own  by  the  legal  covenant.  Our  Lord  came  not  to 
 keep  up,  support,  and  uphold  the  national  church  of  Israel,  but  to  gather  all  his  lost  sheep 
 out  from  among  them,  and  to  bring  them  into  a  new  church  state.  Now  these  are  some 
 of  those  reasons,  why  he  left  the  ninety  and  nine  in  the  wilderness.  And  so  much  as  to 
 this  first  proposition. 
 
 APPLICATION. 
 
 1st.  Is  this  world  like  to  a  wilderness  ?  then  -we  may  infer,  that  it  is  a  gi'eat  mercy  the 
 people  of  God  are  not  utterly  destroyed  by  the  ravenous  beasts  of  this  wilderness. 
 
 2thly.  That  it  behoveth  all  people  that  dwell  in  this  wilderness,  to  enquire  the  way  how 
 they  may  come  out  of  it,  and  that  is  by  Christ  alone  ;  he  must  bring  them  up  out  of  the 
 wilderness  :  "  Who  is  this  that  cometh  out  of  the  wilderness,  leamng  upon  her  beloved  ?" 
 Cant.  viii.  5.     Or  trusting  in,  or  relying  upon  a  blessed  Saviour. 
 
 Quest.  How  do  sinners  come  out  of  the  wilderness  ? 
 Answ.  l.In  spirit ;  they  receive  another  spirit :  we  have  not  received  the  spirit  of  the  world, 
 but  the  spirit  which  is  of  God,"  1  Cor.  ii.  12.  That  is  not  a  sensual,  an  earthly,  a  con- 
 tentious, a  proud,  a  malicious,  a  covetous,  a  self-glorious,  a  self-rigliteous,  nor  a  superstitious 
 spirit ;  but  they  have  received  a  praying  spirit,  a  believing  spirit,  a  humble  spirit,  a  soul- 
 sanctifying  spirit,  a  God-honouring,  and  a  Christ-exalting  spirit. 
 
sEiijr.  IX.]  TiiF.  I'ARAnr.F.  of  tiif.  lost  snr.pp.  335 
 
 2.  Piy  lieiiirj  born  again,  or  by  attaining  a  new  birtli,  tliey  came  out  of  tlio  wililomess ; 
 thoy  ar(;  born  or  brought  foi-th  into  God's  kingdom  ;  delivered  outuf  the  kingibim  of  Satan, 
 and  translated  into  the  kingdom  of  God's  dear  Son.  They  obtain  a  different  life,  different 
 light  and  knowledge,  a  different  love,  dift'erent  affections,  different  fears,  different  inclina- 
 tions, and  different  resolutions,  different  principles,  ends,  aims,  delight,  joy,  peace,  and  dif- 
 ferent appetite,  diet,  food,  company,  and  apparel ;  they  wear  not  their  own  apparel. 
 
 3.  They  come  out  of  the  wilderness,  or  out  of  the  world,  in  respect  of  adoration  or  wor- 
 ship :  the  worship  of  the  world  is  not  divine,  but  devised,  not  of  God,  but  of  man  ;  or  much 
 of  it  is  human,  and  not  of  divine  institution,  proceeding  from  Home,  and  not  from  Jesus 
 Christ. 
 
 4.  Believing  sinners  come  out  of  the  wilderness,  in  respect  of  church  constitution  ;  they 
 leave  the  worldly  sanctury,  which  is  not  of  God's,  but  of  man's  pitching  ;  a  mere  formal, 
 carnal,  and  national  constitution,  built  up  of  dead  stones,  or  consisting  not  of  a  people  re- 
 newed, or  made  spiritually  alive,  but  are  generally  profane  and  ungodly  ones,  yea,  the  worst 
 of  men.  What  wretched  and  abominable  person?  are  allowed  to  be  members  of  such  a 
 church-state ;  what  briers,  thorns,  and  brambles  grow  in  this  wilderness. 
 
 But  enlightened  sinners  come  out  of  this  wildemess  into  a  new  constitution,  anew  church 
 state  gathered  according  to  the  pattern  left  by  Jesus  Christ  and  his  apostles  in  the  New 
 Testament,  free  from  all  human  mixtures,  though  not  its  full  glory  yet. 
 
 5.  They  come  out  of  the  wilderness  and  worldly  sanctuary,  or  worldly  communion, 
 in  respect  of  discipline  ;  the  chnrch  into  which  they  come,  has  its  government  and  disci- 
 pline in  itself,  or  power  to  receive  and  cast  out  by  that  authority  Christ  hath  left  in  it. 
 Matt,  xviii. 
 
 G.  In  respect  of  conversation  ;  they  walk  not  as  others,  in  the  vanity  of  their  minds, 
 who  chiefly  pursue  the  world,  and  their  own  worldly  interest ;  they  walk  not  according  to 
 the  course  this  world,  "  nor  according  to  the  power  of  the  prince  of  the  air,  the  spirit  that 
 now  worketh  in  the  children  of  diseobedience  ;"  see,  Eph.  iv.  18.     Eph.  ii.  2.-- 
 
 Quest.  But  why  must  not  Christ's  sheep  remain  in  the  wilderness,  or  in  y^.  ^^^ 
 the  world,  i.  e.,  in  the  worship  of  this  world?  beiit-vcrs 
 
 Ans.     1.  Because  Christ  came  to  seek  them  in  this  world,  and  to  bring     „,',?"  'of'^''tTie 
 them  out  of  it ;  they  are  chosen  and  called  out  of  the  world.     "I  have  chosen     wilderness, 
 you  out  of  the  world." 
 
 2.  Because  they  are  not  of  this  world — "  because  ye  are  not  of  the  world,  the  world 
 hateth  you,"  John  ix.  19. 
 
 a.  Because  they  are  redeemed  out  of  this  world,  or  out  of  every  kindred,  nation,  tongue, 
 and  people.  Rev.  v.  9. 
 
 4.  Because  they  are  commanded  to  separate  themselves,  and  come  out  from  among 
 them,  or  separate  from  the  world  in  their  worship,  rites,  customs,  and  human  ceremonies, 
 and  vain  superstitions.  "  Wherefore  come  out  from  among  them,  and  be  ye  separate, 
 saith  the  Lord,  and  touch  not  the  unclean  thing,  and  I  will  receive  you."  &c.  2  Cor.  vi.  17. 
 "  Come  out  of  her,  my  people,  and  partake  not  of  her  sins,"  &c.  Eev.  xviii.  4. 
 
 5.  Because  conformity  to  this  world,  in  point  of  worship,  customs,  evil  practices,  and 
 in  conversation,  is  forbidden,  and  it  is  a  great  sin  to  conform  to  it.  "  Be  not  comfortable 
 to  this  world,"  &c.  Rom.  xii.  2. 
 
 0.  Because  the  church  of  Christ  is  a  garden  inclosed,  or  a  community  of  Christians 
 distinct  from  the  world.  "  A  garden  inclosed  is  my  sister,  my  spouse,"  Cant.  vii.  12. 
 
 2nly.  Poth  Christ  leave  all  self-righteous  persons  in  the  wildemess  ?  0  then  let  such 
 souls  tremble,  who  trust  to  their  own  righteousness. 
 
 4thly.  And  doth  he  seek  sinners,  lost  sinners?  then  this  is  good  news  to  those  that  see 
 themselves  lost  and  undone,  as  having  no  righteousness  of  their  own  to  justify  them. 
 
 ."jthly.  Wonder  not  you  that  are  believers,  you  m  eet  with  trouble  in  this  world ;  it  is  a 
 wilderness. 
 
 Gthly.  Let  sinners  get  a  good  and  wise  guide  to  lead  them  out  of  the  wildemess. 
 
 7thly.  Let  the  saints  labour  to  keep  themselves  clear  of  the  defilements  and  pollutions  of 
 this  World,  and  strive  to  live  above  the  world,  and  to  get  well  out  of  the  world,  to  the  hea- 
 venly Canaan. 
 
 Lastly,  It  reproves  such  that  remain  in  the  ways  and  worship  of  this  world  ;  0  fly  to 
 Sion.  And  in  coming  out  see  you  lean  upon  Jesus  Christ  as  your  beloved,  as  yoiu'  Sa- 
 viour, as  your  guide,  your  priest,  your  king,  your  prophet,  &c. 
 
 But  so  much  at  this  time. 
 
336  THE  PARABLE  OF  THE  OF  THE  LOST  SHEEP.  [bOOK  II. 
 
 SERMON     X. 
 
 irimt  man  of  you  having  an  hnndred  sheep,  if  he  lose  one  of  them,  doth  not  leave  the  ninety 
 and  nine  in  the  wilderness,  and  go  after  that  u-hich  is  lost,  until  he  find  it  ?  Luke  xv.  3,  4,  5. 
 
 I   HAVE  prosecuted  one  point  of  doctriue,  viz.,  That  this  world  may  be  compared  to  a 
 wiklerness. 
 
 I  shall  now  proceed. 
 
 Doct.  2.  That  sinners  by  nature,  or  as  they  are  in  their  natural  condition,  are  lost, 
 like  lost  sheep. 
 
 1.    I  shall  show  what  to  be  lost  doth  denote  or  signify. 
 What  it  is  to         jj.    Sliow  the  nature  of  being  lost,  or  the  woful  condition  such  are  in. 
 
 be  lost.  ^,.^        .       ,      ■  D  > 
 
 III.     Apply  It. 
 1.     I  shall  sliow  what  to  be  lost  doth  denote  or  signify. 
 
 1.  To  be  lost,  is  to  stray  away  from  our  proper  place,  where  we  were  set  by  the  Al- 
 mighty. As  a  slieep  that  is  lost  is  gone  from  the  flock,  from  the  fold,  or  pastiu'e  where  it 
 was  put ;  so  sinners  are  gone  astray  from  God,  and  from  that  blessed  place  and  state  in 
 which  they  were  created.  They  are  gone  out  of  the  way ;  we  are  gone  astray  like  lost  sheep. 
 
 2.  To  be  lost  is  to  be  undone.  As  we  say  of  a  man  that  falls  into  the  sea,  and  no 
 help  near,  or  of  a  man  condemned  to  die,  and  hath  no  pardon,  he  is  a  lost  man,  a  dead 
 man,  dead  in  law  ;  so  sinners  naturally  are  undone,  they  are  lost,  though  but  few  see  it, 
 or  cry  out  with  the  prophet,  "  "Woe  is  me,  fur  I  am  undone,"  Isa.  vi.  5.  All  mankind 
 are  fallen  into  the  sea  of  God's  wrath,  and  none  can  help  them,  no  friend,  nor  brother ;  they 
 are  as  a  sheep  gone  astray,  fallen  into  a  lion's  den.  Sinners  are  become  a  prey  to  Satan, 
 every  man  is  condemned  in  the  fii'st  Adam,  and  spiritually  dead,  "  dead  in  sins  and  res- 
 passes,"  Eph.  ii.  1,  2. 
 
 11.     I  shall  show  the  woful  state  and  conditi(m  of  such  that  are  lost. 
 The  woful  ■^'^  '^^^  ''1  three  respects, 
 
 state  of  such         1.     Such  is  the  fearful  state  of  all  mankind  in  the  first  Adam,  that  they 
 
 that  are  lost,      i  ,     .   ,-.     i  '  j 
 
 have  lost  God. 
 
 2.  God  hath  lost  them. 
 
 3.  They  have  lost  themselves. 
 
 They  have  First,  all  mankind  in  the  first  Adam  have  lost  God,  hence  it  is  said,  that 
 
 lostGod.  jjjg  saints  at  Ephesus  were  by  nature  without  God.  "Being  at  that  time  with- 
 
 out hope,  and  without  God  in  the  world." 
 
 1.  We  all  lost  the  knowledge  of  God,  all  men  naturally  are  ignorant  of  God,  and  may 
 say  with  Pharaoh,  "  Who  is  the  Lord  ?  I  know  not  the  Lord,  that  I  should  obey  him." 
 Thougli  they  may  know  there  is  a  God,  yet  they  have  lost  the  true  knowledge  of  the  great 
 and  holy  God.  "  They  proceed  from  evil  to  evil,  and  they  know  not  me,  saith  the  Lord," 
 Jer.  ix.  3.  They  know  not  the  holiness,  purity,  justice,  wisdom,  goodness,  and  faithful- 
 ness of  God. 
 
 2.  They  have  lost  the  Hfe  of  God,  that  blessed  life  the  soul  had  in  the  first  Adam,  and 
 by  this  means  they  are  said  to  be  spiritually  dead,  "  Having  their  understanding  darkened, 
 being  alienated  from  the  hfe  of  God,  through  the  ignorance  that  is  in  them,  because  of  the 
 blindness  of  their  heart,"  Eph.  iv.  IS.  Men  are  alive  in  their  bodies,  but  without  spiri- 
 tual life  in  their  souls. 
 
 3.  They  have  lost  the  image  of  God,  or  likeness  to  God  in  holiness  and  true  righteous- 
 ness. "  All  have  sinned,  and  come  short  of  the  glory  of  God,"  Kom.  iii.  23.  The  glory 
 of  God,  which  shone  forth  in  our  first  parents  in  the  state  of  innocency,  was  the  image  of 
 God  ;  and  by  sin  instead  of  that  naturally,  they,  are  become  like  unto  the  devil. 
 
 4.  They  have  lost  communion  with  God.  Sin  hath  so  alienated  them  from  God,  that 
 they  cannot  endure  his  presence.  Adam  run  away  from  God,  would,  if  he  could,  have  hid 
 himself  from  his  offended  Creator.  "  What  fellowship  hath  righteousness  with  unrighte- 
 ousness ?  and  what  communion  hath  light  with  darlaiess  ?  or  what  concord  hatli  Christ 
 with  Belial  'i"  2  Cor.  vi.  14,  1.5.  Adam  no  doubt  before  he  sinned,  delighted  in,  and  had 
 sweet  friendship  and  communion  with  the  Almighty,  but  no  sooner  had  lie  sinned,  but  he 
 became  a  stranger  to  him,  and  so  are  all  men  naturally.  "  The  carnal  mind  is  enmity 
 against  God ;  it  is  not  subject  to  the  law  of  God,  neither  indeed  cau  be.  They  say  to 
 God,  depart  from  us,"'  &c.  Horn.  viii.  7. 
 
 5.  Man  hath  lost  that  love  and  favour  of  God,  which  was  let  out  at  first,  whilst  he 
 
SEUM.    X.]  TIIF,    PAKABLE    OF    THE    LOST    SH:  EP.  337 
 
 Stood  a  perfect  and  sinless  creature.     God  hates  all  the  workers  of  iniquity,  though  I  deny 
 not  that  love,  pity,  purpose,  and  good-will  of  God  to  his  elect  from  everlasting. 
 
 But  now  let  us  consider  a  little  the  sad  effects  of  this  loss.  Sts'of  ti*^ 
 
 1.  Mankind  having  lost  God,  they  lost  their  chief  good  in  whom  our  hap-     least  sin. 
 piness  alone  lieth,  and  in  the  loss  of  which  sinners  became  miserable. 
 
 2.  By  losing  God,  and  sinning  against  him,  all  men  were  brought  under  the  curse ;  the 
 breach  of  the  law  of  the  first  covenant,  brought  all  mankind  under  the  curse,  and  so  they 
 remain  until  they  find  Jesus  Christ,  and  are  united  to  him.  "  For  as  many  as  are  of 
 the  works  of  the  law,  are  under  the  curse.  Cursed  is  he  that  continueth  not  in  all  things 
 that  is  written  in  the  book  of  the  law  to  do  them,"  Gal.  iii.  10.  The  least  sin  exposeth 
 the  soul  to  God's  eternal  vengeance,  and  lays  all  mankind  under  the  sentence  of  wrath  and 
 condemnation  ;  nay,  and  such  "  who  believe  not  in  Christ  are  condemned  already,"  John 
 iiL  18 ;  and  it  will,  if  grace  prevent  not,  plunge  the  sinner  into  everlasting  perdition  and 
 destruction.  I  say,  the  least  sin,  though  observe,  there  is  no  sin  absolutely  small  or  little, 
 who  can  call  sin  httle,  that  is  committed  against  a  gi-eat  and  infinite  God ;  (though  com- 
 paratively some  sins  are  greater  than  others)  but  one  evil  thought,  or  an  idle  word,  deserves 
 eternal  wrath.  The  least  sin  in  some  sense  is  an  infinite  evil.  We  ascribe  infiniteness  to 
 these  two  (saith  a  divine)  1st.  To  the  great  God,  2nd.  To  sin.  God  is  infinite  essen- 
 tially, sin  is  infinite  objectively,  or  in  respect  of  the  object  sinned  against,  because  injuri- 
 ous to  an  infinite  God,  an  offence  of  an  infinite  majesty,  a  contempt  of  infinite  authority, 
 an  affront  to  infinite  sovereignty,  an  abuse  of  mercy,  a  dishonour  to  infinite  excellency,  a 
 provocation  to  infinite  justice,  a  contrariety  to  infinite  holiness,  an  enemy  to  infinite  love. 
 "  Is  not  thy  wickedness  great,  and  thy  iniquity  infinite  ?"  Job  xxii.  5.  Sin  therefore, 
 yea,  the  least  sin,  deserveth  an  infinite  punishment :  0  woful  condition  of  lost  sinners ! 
 Justice  requires  that  the  punishment  should  be  according  to  the  offence  :  a  punishment  in- 
 tensively cannot  be  inflicted  upon  a  mere  creature  so  as  to  satisfy  for  it,  because  a  mere 
 creature  is  not  capable  of  it ;  therefore  what  it  wants  in  degrees,  must  be  made  up  in 
 duration. 
 
 Secondly,  as  sinners  have  lost  God,  so  God  also  hath  lost  them,  as  a  shepherd  hath  lost 
 his  sheep  that  are  gone  astray. 
 
 But  here,  first,  1  must  premise  one  or  two  things :  (1.)  That  no  person,  no  sinner  is  so 
 lost  to  God,  but  the  Lord  knows  where  they  are,  and  in  what  state  and  condition  they 
 are  ;  he  knows  the  way  and  course  they  take,  and  the  thoughts  of  their  hearts.  "  Thou 
 knowest  my  foolishness,"  (saith  David,)  Psal.  Ixix.  5  ;  and  saith  Job,  "  He  knoweth  the 
 way  I  take,"  Job  xxiii.  10.  A  shepherd  knows  not  where  his  lost  sheep  is,  neither  to 
 what  danger  it  may  be  exposed  ;  but  the  Lord  knoweth  all  the  evil  which  hath  befallen 
 every  sinner  in  the  world  :  so  that  in  this  there  is  a  great  disparity.  (2.)  God  doth  not 
 search  for  sinners,  as  a  shepherd  doth.  A  shepherd  seeks  them  where  they  are  not,  be- 
 cause of  his  ignorance,  and  perhaps  may  never  find  them.  (3.)  No  man  is  gone  from 
 God's  essential  presence,  because  he  is  omnipresent,  or  in  all  places :  though  it  is  said,  the 
 Prodigal  went  into  a  far  country,  and  was  lost,  yet  he  was  not  gone  where  God  was  not ; 
 it  doth  not  therefore  refer  to  distance  of  place,  but  to  distance  of  the  sinner's  state.  But 
 in  the  afiirniative,  when  we  say,  God  hath  lost  the  sinner, 
 
 1.  We  mean,  he  hath  lost  his  love  and  affection  :  no  doubt  whilst  Adam     what  meant 
 stood  in  a  state  of  innocency,  God  was  the  object  of  his  choice,  love,  and  af-     ['(fsiStin- 
 fections,  but  God  lost  his  heart  and  chiefest  affections  when  he  had  sinned,     ncrs. 
 
 and  so  he  hath  lost  the  love  of  all  mankind  ;  for  naturally  they  love  the  creature  more 
 than  the  Creator,  nay,  their  sins  above  God. 
 
 2.  God  hath  lost  that  glory,  that  honour  which  man  in  his  first  state  gave  unto  him  : 
 like  as  a  son,  who  rebels  against  his  father,  honours  his  father  no  more  (I  mean  so  long 
 as  he  abides  in  his  rebellion  against  him)  so  sinners  instead  of  honouring  of  God  are  said 
 to  despise  him.  "  They  that  despise  me  shall  be  hghtly  esteemed,"  1  Sam.  ii.  30.  "  Ye 
 have  despised  the  Lord,  saith  Moses,"  Numb.  xi.  20  ;  they  are  called  haters  of  God,  con- 
 temners of  God.  "Wherefore  doth  the  wicked  contemn  God  ?"  Psal.  x.  13.  So  that 
 the  honour  God  ought  to  have  from  these  creatures  he  hath  lost. 
 
 3.  God  hath  lost  that  service,  that  homage  and  worship  which  belongs  to  him :  men, 
 under  apostacy,  serve  their  lusts,  serve  sin,  serve  men,  nay,  serve  the  devil,  and  serve  not 
 God  ;  they  worship  not  their  blessed  Creator.  "  For  we  ourselves  also  were  sometimes 
 foolish,  disobedient,  deceived,  serving  divers  lusts,  living  in  malice  and  envy,  hateful,  and 
 hating  one  another,"  Tit.  iii.  3. 
 
 4.  God  hath  lost  that  just  and  righteous  obedience  and  sulgection  sinners  should  yield 
 
338  THE    PARABLE    OF    THE    LOST    SIIEt'P.  [eoOK   II. 
 
 unto  him  ;  they  will  not  owu  liim  to  be  their  sovereign,  "  Our  tongues  are  our  own,  ami 
 who  is  lord  over  ug  ?"  When  a  master's  commands  are  not  regarded,  or  a  ruler  is  not  sub- 
 jected to,  or  what  he  says  is  not  observed,  what  says  one  ?  he  hath  lost  all  that  is  valued 
 by  him,  or  belongs  to  him,  so  whilst  God's  authority  is  contemned,  bis  sovereignty  abused, 
 and  his  commands  slighted  ;  what  hath  he  more  to  lose,  or  what  greater  loss  can  God  sus- 
 tain (to  speak  after  the  manner  of  men)  by  his  creatures  than  this  ? 
 
 Thu-dly,  sumers  have  lost  themselves, 
 ha"  eTost  1.  They  know  not  what  they  have  done,  they  know  not  what  evil  is  in  sin, 
 
 themselves,  ^j,  .^j^j^j.  ^^  g^.jj  g^^j  bitter  thmg  it  is  to  depart  from  the  Lord.  "  Know  there- 
 fore, and  see  that  it  is  an  evil  and  bitter,  that  thou  hast  forsaken  the  Lord  thy  God,  and 
 that  my  fear  is  not  in  thee,  saith  the  Lord  of  hosts,"  Jer.  ii.  19.  When  they  sin  they  lit- 
 tle think  they  cast  dirt  (as  it  were)  in  the  very  face  of  God,  and  cross  bis  vv-ill,  and  contemn 
 and  despise  him  in  their  hearts.  Sin  is  a  rebellion  against  God,  sinners  take  up  arms  and 
 fight  against  their  Maker  and  would  destroy  his  very  being  if  they  could ;  some  have  wished 
 there  was  no  God,  or  that  tliey  were  above  God  ;  they  know  not  what  they  do. 
 
 2.  They  know  not  what  boundless  evils  are  in  their  base  hearts,  nor  what  they  woidd 
 do,  did  not  God  restrain  them.  He  hath  lost  himself  besure,  that  hath  lost  the  knowledge 
 of  himself.  "  Is  thy  servant  a  dog,  that  he  should  do  this  thing  ?"  2  Kings  viii.  13,  (said 
 Hazael  to  Elisha)  he,  alas  !  knew  not  the  seed  of  that  great  wickedness  that  was  in  his 
 heart,  yet  did  what  the  prophet  told  him,  when  he  became  king  of  Syria. 
 
 ;-).  They  have  so  lost  themselves  that  they  know  not  bow  far  they  are  gone  from  God, 
 or  at  what  woful  distance  sin  bath  set  them  from  the  holy  God,  in  respect  to  their  state 
 and  condition;  neither  do  they  know  what  fearful  vengeance  hangs  over  then-  heads;  nor 
 will  they  believe  it  when  it  is  told  them  that  God  abhorreth  them,  and  all  the  religion, 
 service,  and  worship  they  pretend  to  perform  unto  him  ;  but  this  is  so  verily  so,  "  The 
 very  prayer  of  the  wicked  is  an  abomination  to  the  Lord."  They  know  not  their  state  and 
 condition,  will  not  believe  they  are  enemies  to  God,  traitors,  and  rebels,  and  that  they  ai-e 
 condemned  and  under  the  sentence  of  everlasting  death  and  wrath,  and  liable  to  be  cast 
 every  moment  into  eternal  flames. 
 
 4.  The  wicked  are  so  far  lost  (as  to  themselves)  that  they  know  not  whither  they  are 
 going ;  they  little  think  or  know  whither  that  path  they  take  will  lead  them  ;  for  they  are 
 blind,  or  in  darkness  :  "  And  he  that  walketh  in  darkness,  knoweth  not  whither  he  goeth," 
 John  xii.  35.  Perhaps  they  think  the  way  they  go  in,  wdl  bring  them  to  heaven,  when  it 
 is  the  highway  to  hell ;  the  god  of  this  world  hath  blinded  their  eyes. 
 
 5.  They  have  lost  themselves  to  such  a  degree,  that  they  know  not  the  way  to  return 
 home  to  God  ;  and  from  hence  they  take  to  by-ways,  and  following  blind  guides,  who  are 
 lost  as  well  as  they. 
 
 Theiieht  0-  )  Some  thinlv  to  return  home  by  the  light  of  their  own  natural  consci- 
 
 within  au  ences,  wiiich  they  call  Christ  within  them.  Now  (1.)  evident  it  is,  that  the 
 notVuig  ligbt  that  is  in  all  men,  is  at  best  but  a  divine  quality  :  these  therefore  have 
 men  to  God.  iggt  tlie  true  Saviour  ;  for  is  Jesus  of  Nazareth  no  real  person  without  us  ?  is 
 he  not,  though  now  gloriiied,  of  our  very  flesh  and  bone?  "  Handle  and  see  me,  a  spirit 
 hath  not  flesh  and  bones,  as  you  see  me  have."  And  this  was  after  he  rose  from  the  dead. 
 Is  not  the  same  Jesus  that  was  crucified,  now  in  heaven  ?  or  can  the  person  of  Jesus  Christ 
 be  in  the  hearts  of  men  and  women  ?  (2)  Is  the  Spirit  of  Christ  in  all  ?  doth  not  he  say, 
 that  the  world  could  not  receive  the  Holy  Spirit  ?  (3.)  Is  that  light  which  is  in  all  men 
 any  thing  else  than  some  remainders  of  the  law  of  the  first  covenant,  that  was  written  in 
 the  hearts  of  mankind  ?  and  had  not  the  Jews  a  clearer  ministration  of  that  law  than  the 
 Gentiles,  written  in  tables  of  stone  ?  and  if  that  law  could  not  give  them  life,  was  not  able 
 to  justify  the  Jews,  who  walked  up  in  obedience  to  it;  do  these  men  think  to  be  justified 
 by  that  dark  ministration  of  the  law  of  the  first  covenant  that  was  written  in  the  hearts  of 
 the  Gentiles  ?  (4.)  Do  not  these  people  seek  to  be  justified  and  saved  by  the  works  of 
 this  law,  or  light  within  ?     0  how  far  are  they  lost,  who  think  this  way  to  return  to  God. 
 
 (2.)  Others  think  to  return  home  to  God  by  leading  a  sober  moral  Ufe,  doing  to  all  men 
 as  they  would  be  done  unto,  which  indeed  in  eflect  is  the  same  with  the  former ;  for  the 
 light  in  every  man's  conscience  wUl  teach  him  thus  to  do ;  and  thus  Paul  acted  also  when 
 he  was  a  Pharisee,  he  kept  a  moral  good  conscience  then  towards  God  and  man ;  but  all 
 that  was  nothing  to  him,  when  God  revealed  Jesus  Christ  to  him:  see  Phil.  iii.  5 — 8. 
 
 (3.)*  Others  think  to  return  to  God  by  their  prayers  and  tears,  or  by  their  repentance 
 and  reformation  of  life :  some  it  may  bo  feared  think,  if  they  cry.  Lord  have  mercy  upon 
 me,  on  a  death-bed,  and  acknowledge  their  sin,  they  shall  be  saved,  though  they  never 
 
SERM.    X.]  Tinc   PARABLE   OF    THE   LOST   SHEEP.  339 
 
 truly  believe  in  Christ,  nor  experience  the  work  of  regeneration.  0  how  far  lost  are  all 
 these  I  have  mentioned. 
 
 (4.)  Some  tliink  to  return  to  God  by  the  power  of  their  own  depraved  will,  as  if  a  man 
 could  change  his  own  heart,  or  get  rid  (by  any  mere  moral  suasions)  of  that  averscness 
 that  is  in  him  to  do  that  which  is  truly  spiritually  good,  or  make  his  own  unwilling  will 
 yield  and  bow  to  the  will  of  God,  without  the  supernatural  operations  of  the  Spirit,  as  if 
 arguments  could  prevail  upon  a  dead  man  to  awake  and  rise  out  of  the  grave.  I  hope 
 many  of  this  sort  experience  better  things  than  they  preach  and  argue  for,  or  else  sad  will 
 be  their  condition  at  last. 
 
 (5.)  Some  think  they  were  bom  Christians,  and  in  a  saved  state,  because  their  parents 
 were  Protestants,  or  that  they  were  made  Christians  by  their  baptism  ;  nor  is  it  any  marvel 
 when  they  are  told,  that  "  they  were  thereby  made  members  of  Christ,  children  of  God,  and 
 inheritors  of  the  kingdom  of  heaven."  Woful  doctrine,  and  a  lamentable  delusion  :  let  all 
 know  assuredly,  that  if  they  experience  no  other  regeneration  than  that  they  are  told  they 
 bad  in  their  baptism  in  their  infancy,  they  shall  never  see  the  kingdom  of  heaven.  Were 
 their  hearts  and  natures  then  changed,  or  the  seed  of  grace  then  infused  into  them  ?  sure 
 where  the  habit  of  grace  is,  it  cannot  be  lost,  and  it  will  afterwards  appear,  nay,  and  that 
 immediately  also. 
 
 (6.)  Jloreover,  some  think  if  they  do  continue  in  that  faith  in  which  they  were  born  and 
 educated,  they  shall  certainly  go  to  heaven ;  these  cry  up  the  church,  the  church,  when, 
 alas,  it  is  to  be  feared  they  know  not  what  the  chui'ch,  the  true  church  of  God  is,  nor 
 whether  that  which  they  are  in,  and  cry  up,  be  a  true  or  false  church. 
 
 (7.)  Some  other  persons  think  to  return  to  God,  and  be  justified  by  their  faith  and  sin- 
 cere obedience  through  Christ's  merits,  making  their  own  faith,  gospel-obedience,  the  ma- 
 terial cause  of  their  justification  at  God's  bar. 
 
 6.  Sinners  are  so  far  lost  that  they  are  become  a  prey  to  Satan,  and  are  under  his  power 
 and  influence,  but  know  it  not,  though  they  are  taken  captive  by  him  at  his  will :  "  And 
 walk  according  to  the  course  of  this  world,  according  to  the  prince  of  the  power  of  the  air, 
 the  spirit  that  now  worketh  in  the  children  of  disobedience,''  Eph.  ii.  2. 
 
 7.  They  are  so  far  lost  and  gone  from  God,  that  they  are  out  of  Christ's  call  by  the 
 word,  they  know  not  Christ's  voice  from  the  voice  of  strangers  :  true,  if  they  are  Christ's 
 sheep,  they  shall  hear  his  voice,  but  not  till  he  gives  them  hearing  ears,  and  calls  unto  them 
 by  the  voice  of  his  Spirit ;  until  then  lost  sinners  do  not,  cannot  hear  nor  discern  betwixt 
 true  doctrine  and  false,  so  as  to  hear  and  believe  in  Jesus  Christ. 
 
 8.  Sinners  naturally  are  so  far  lost,  as  that  they  know  not  Christ's  wholesome,  sweet, 
 and  soul-fattening  pastures,  his  flock  nor  fold;  they  know  "  not  where  Christ  feeds,  and 
 where  he  makes  his  flock  to  rest  at  noon,"  Cant.  i.  7,  8.  They  know  not  perhaps  whether 
 Christ's  church  be  national  or  congregational,  nor  who  his  under-shepherds  are ;  they  know 
 not  Christ's  true  ministers  from  false  teachers,  men  that  feed  themselves,  that  feed  upon 
 the  sheep,  but  feed  not  the  flock. 
 
 APPLICATION. 
 
 1.  Sinners,  know  what  you  have  done  by  sinning  against  God.  0  bewail  your  lost  state, 
 and  see  what  a  condition  you  are  in  by  nature,  by  the  disobedience  of  the  first  Adam.  O 
 Adam,  Adam,  saith  one,  what  hast  thou  done  ?  Thus  mayest  thou  say,  0  Adam,  what 
 a  God  is  he  that  thou  hast  lost,  and  we  in  thee  ?  and  0  how  God  lost  us,  and  we  lost  our- 
 selves, both  by  original  and  actual  sins. 
 
 Sinners,  labour  to  be  convmced  of  the  evil  of  sin,  and  the  dismal  state  you  all  lost  sin- 
 ners are  m  thereby. 
 
 2.  Tremble,  ye  great  sinners,  ye  scarlet-dye  sinners,  and  crimson-dye  sinners :  if  the 
 least  sin  exposeth  a  man  to  the  wrath  of  God,  and  unto  his  eternal  vengeance,  what  will 
 become  of  you  ?  Sirs,  the  sins  of  a  wicked  man  that  he  thinks  not  of,  or  concludes  per- 
 haps are  no  sins  at  all,  even  his  sins  of  ignorance,  deserve  eternal  wrath.  A  man  httle 
 thinks  that  his  very  bijst  duties,  his  prayers,  and  that  worship  he  performs  to  God  are  sins, 
 and  hateful  in  God's  sight.  "  The  prayers  of  the  wicked  are  an  abomination  to  the  Lord, 
 and  the  ploughing  of  the  wicked  is  sin,"  Prov.  xxi.  4.  Their  natural  as  well  as  their 
 spiritual  actions  are  sin,  because  they  act  not  from  sjjiritual  principles,  nor  by  a  holy  anil 
 righteous  rule,  nor  to  glorify  God,  or  to  a  holy  end,  but  in  religious  services  are  iiypo- 
 critical,  and  in  all  their  civil  acts  they  inordinately  pursue  the  world,  to  gratify  then-  own 
 lusts. 
 
 Some  I  know  by  ploughing  do  not  understand  it  literally,  but  metaphorically.     Sin  is 
 
340  THE   PAr.ATlI.E    OF    TITF.    T.OIT    STTFFP.  [bOOK    II. 
 
 their  trade,  as  a  husbanilman's  calling  is  To  plough  and  sow,  &c.,  so  "  they  plough  wicked- 
 ness, and  sow  iniquity,"  Job  iv.  8.  Ungodly  men  must  pray,  though  their  prayers  are  full 
 of  sin,  yet  if  they  pray  not  they  sin  worse  ;  it  is  the  duty  of  all  to  pray.  Peter  put  Simon 
 Magus  upon  praying  to  God,  "  that  the  thoughts  of  his  heart  might  be  forgiven  him,"  Acts 
 viii.  22.  But  if  sins  of  ignorance  are  so  dangerous,  and  small  sins  so  damnable  in  their 
 own  nature  ;  what  is  the  nature  of  great  sins  ?  If  an  unrenewed  man's  righteousness  is 
 abominable,  what  is  his  unrighteousness  ?  If  your  best  be  so  bad,  what  is  your  worst  ? 
 WiU  evil  thoughts  and  idle  words  damn  the  soul  ?  what  will  horrid  oaths,  blasphemy, 
 cursed  imprecations,  actual  and  abominable  adulteries,  and  other  scandalous  sins  do  ? 
 
 3.  Sinners,  for  all  this  do  not  despair,  for  here  is  a  Saviour  come  to  seek  and  save  lost 
 and  undone  sinners.  "  Though  your  sins  be  as  red  as  scarlet,  they  shall  be  as  white  as 
 snow,  though  as  red  as  crimson,  they  shall  be  as  white  as  wool,"  Isa.  i.  18.  That  is,  if 
 you  close  with  Christ,  if  you  believe  in  him,  and  are  turned  to  God,  or  are  brought  home 
 by  the  good  Shepherd  of  the  sheep. 
 
 4.  0  admire  infinite  love,  infinite  grace  and  mercy,  that  God  should  send  a  Saviour, 
 such  a  Saviour,  a  great  one,  one  that  is  "  able  to  save  all  to  the  uttermost  that  come  to  God 
 by  him,"  Isa.  xix.  20,  Heb.  vii.  25. 
 
 5.  Know  that  Christ  is  come  this  day  by  his  word,  and  by  his  unworthy  servant  to  seek 
 such  as  are  lost,  who  are  "  without  hope,  and  without  God  in  the  world ;"'  and  is  not 
 this  good  news  to  such  that  are  lost  ?  Are  you  sensible  of  your  undone  condition  ?  are  you 
 lost  in  your  own  sight  ?  If  it  be  so,  bless  God,  for  certainly  it  is  Jesus  Christ  that  brings 
 sinners  to  see  that  they  are  lost,  as  well  as  he  came  to  seek  such ;  it  is  he  that  opens  the 
 sinner's  eyes  to  see  his  sin,  and  the  state  that  he  is  in,  and  shows  him  the  only  way  to 
 escape,  and  be  saved  for  ever. 
 
 '6.  You  that  were  lost,  who  went  astray  like  lost  sheep,  but  now  are  returned  to  the 
 great  Shepherd  and  Bishop  of  your  souls  ;  what  thankful  hearts  onglit  yon  to  have,  and 
 how  ought  you  to  admire  distinguishing  grace :  see  that  you  love  this  Christ,  live  to  this 
 Christ.  God  hath  appeared  by  his  preventing  grace  to  you  ;  therefore  let  it  be  in  your 
 hearts  and  minds  to  ascribe  all  glory,  honour,  wisdom,  and  power  unto  God,  and  the  Lamb, 
 for  ever  and  ever,  Amen. 
 
 SERMON    XI. 
 
 What  man  having  an  hundred  sheep,  &e. — Luke  xv.  3 — 5,  &c. 
 
 I  HAVE  opened,  by  way  of  exposition,  every  part  of  this  parable,  and  have  taken  notice 
 of  several  propositions,  and  have  prosecuted  two :  I  shall  now  proceed  to  speak  unto  the 
 next. 
 
 Doct.  III.  That  the  Lord  Jesus  Christ  came  to  seek  and  carry  home  his  lost  sheep,  and 
 ■will  not  give  over  until  he  hath  found  them,  and  carried  them  all  home. 
 
 He  will  bring  them  into  a  state  of  grace  here,  and  into  a  state  of  glory  hereafter.  In 
 speaking  to  this,  I  shall  do  four  things. 
 
 I.  Show  you  what  Jesus  Christ  doth,  or  the  ways  he  takes  in  seeking  and  carrying 
 home  his  lost  sheep. 
 
 II.  As  also  further  discover,  what  a  condition  he  finds  lost  sheep  in. 
 
 III.  Show  you,  why  the  Lord  Jesus  Christ  came  to  seek  his  lost  sheep,  and  will  not 
 give  over  seeking  until  he  hath  brought  them  all  home. 
 
 IV.  Apply  it. 
 
 In  seeking  his  lost  sheep,  divers  things  are  comprehended,  which  chiefly  refer  to  that 
 state  and  condition  in  which  he  finds  them. 
 
 1.  Christ,  in  seeking  his  lost  sheep,  leaves  that  glorious  place  where  he 
 doth  m  seek-  was,  namely,  the  glory  he  had  with  the  Father.  Our  blessed  Shepherd,  the 
 shfeo'*  '"*'  Lord  Jesus  Christ,  was  with  the  Father,  considered  as  God,  from  eternity ; 
 but  to  seek  his  lost  sheep  ho  came  into  this  world :  and  indeed  to  seek  his 
 own  elect,  who  were  lost  in  the  first  Adan,  was  one  main  reason  why  he  came  hither. 
 ''  The  Son  of  Man  is  come  to  seek  and  save  that  which  was  lost,"  Luke  xix.  10.  He 
 jiust  come  where  his  lost  sheep  were,  be  it  never  so  far  a  journey  :  a  shepherd  goes  from 
 the  place  where  he  was,  in  those  parts  where  he  hears  his  sheep  are  strayed,  or  lost  in  the 
 wikleruesg ;  so  the  good   Shepherd  came  into  this  world,  where  his  sheep  were  all  gone 
 
SUM.    XI.]  THE    PAR.lBLI'.    01*    TUK    LOST    hllKKP.  341 
 
 astray.     "  I  came  forth  from  the  Father  into  this  world ;  again  I  leave  this  world,  aud 
 go  to  the  Father,"  John  xvi.  28. 
 
 2.  To  seek  his  lost  sheep,  he  did  not  onlj'  come  into  this  world,  but  he  did  also  assume 
 man's  nature,  aud  so  became  Wan.  This  was  a  wonderful  condescension  ;  "  Who  being 
 in  the  form  of  God,"  Phil.  ii.  6,  i.e.,  the  second  Person  in  the  Trinity,  God  by  nature,  very 
 God,  existent  with  the  Father,  yea,  the  very  express  image  and  character  of  the  Father's 
 person,  which  denotes  a  pecuUar  subsistence,  distinct  from  the  subsistence  of  Heb.  i.  3. 
 the  Father,  thought  it  not  robbery  to  be  equal  with  God,  it  being  his  right  by  eternal 
 generation,  he  being  co-essential  the  same  God;  he  judged  it  not  usurpation,  he  the 
 second  Person  being  a  subsistent  in  the  same  Divine  nature  and  essence  :  "  But  made 
 himself  of  no  reputation,  and  took  upon  him  the  form  of  a  servant,  and  was  made  in  the 
 likeness  of  men,"  Phil.  ii.  6.  Most  willingly  he  took  the  nature  of  man  into  union  with 
 his  divine  Person,  out  of  love  to  his  lost  siieep ;  not  that  he  "  Lost  the  form  of  God,  or 
 laid  his  Godhead  aside ;"  no,  that  he  could  not  do  ;  but  he  vailed  the  glory  of  his  Deity, 
 in  assuming  our  nature,  to  seek  and  save  fallen  angels  ;  but  he  assumed  into  union  with 
 his  Person ;  "  For  verily  he  did  not  take  on  him  the  nature  of  angels,  but  he  took  on 
 him  the  seed  of  Abraham,"  Heb.  ii.  16.  He  united  not  his  Person  to  the  angelical  nature, 
 to  seek  and  save  fallen  angels  ;  but  he  assumed  into  union  with  his  divine  Person  the 
 seed  of  Abraham,  that  is,  the  very  nature  of  his  elect,  or  his  lost  sheep,  that  he  might  be 
 titled  or  capacitated  to  accomplish  the  great  work  he  came  about  to  seek  or  recover  them. 
 For  as  he  was  God  simply  considered,  he  could  not  do  this,  nor  simply  considered  as  man  ; 
 it  therefore  behoved  him  to  be  both  God  and  man  in  one  person.  For  there  was  a  high 
 aud  liery  mountain  for  him  to  level,  which  stood  betwixt  God  and  his  lost 
 sheep,  over  which  it  was  impossible  for  him  to  bring  them  home  to  God. 
 
 Perhaps  you  will  ask  what  hill  or  fiery  mountain  was  this.  ^  fi«yy 
 
 I  answer,  the  hill  or  mount  of  divine  justice  signified  by  mount  Sinai,  this  "  twixt     God 
 burning  mount  he  must  quench,  or  make  smooth  and  even  with  divine  love,     |5°rs.'°^'  *'°" 
 goodness,  and  mercy.     My  brethren,  the  law  and  justice  of  God  was  such  a 
 bar  or  mount  of  difliculty  to  the  return  of  Clirist's  sheep,  that  unless  Christ 
 satisfies  both,  he  could  not  bring  one  lost  sheep  over  this  high  and  soul-amaz-     See      everj 
 ing  mountain  ;  and  therefore  he  wrought  out  a  righteousness  for  our  justitica-     atd^  cvely 
 tion,  that  suited  with  the  nature  of  God,  his  law  and  justice.    For  as  Adam's     [jjj,'„„^,'^f„ 
 sin  or  disobedience,  I  mean  his  first  sin  was  imputed  to  all  his  seed,  or  it  was     brought  low. 
 by  hb  disobedience,  "  That  many  were  made  sinners,"  liom.  v.  18;  so  it  is 
 by  the  obedience  of  Jesus  Christ,  that  all  in  him  are  made  righteous,  his  obedience  being 
 imputed  to  all  them  that  he  seeks,  finds,  and  brings  home  to  God. 
 
 a.  Jesus  Christ  to  seek,  recover,  find,  and  save  his  lost  sheep,  laid  down  Out  of  ^^^a 
 his  life  ;  for  there  was  a  dreadful  lake  into  which  his  lost  sheep  were  fallen,  burning  lukc 
 and  out  of  which  the  great  Shepherd  must  pluck  them,  or  he  could  not  seek  {"ost'timiew' 
 them,  so  as  to  save  one  soul.  Now  this  lake  was  God's  divine  wrath,  which  by  dyiug  for 
 in  the  scripture  is  often  compared  to  fire  :  now  this  fire  had  taken  hold  of  "^^'"' 
 every  lust  and  undone  sinner  ;  and  this  fire,  or  divine  anger,  and  burning  wrath,  the  Lord 
 Jesus  must  quench,  by  bearing  of  it  on  his  own  body  and  human  soul,  and  so  deliver  or 
 draw  his  sheep  out  of  it,  or  else  he  coukl  not  bring  them  unto  God.  "  For  Christ  also 
 hath  once  suttered  for  sm,  the  just  for  the  unjust,"  1  Pet.  iii.  18  ;  to  that  end.  "  That 
 he  might  bring  us  to  God."  Observe  it  well,  he  could  not  bring  us  to  God,  unless  he  suf- 
 fered for  our  sins,  or  bore  that  wrath  that  was  due  to  us  for  our  sins  in  breaking  the  law 
 of  the  first  covenant.  The  active  obedience  of  Jesus  Christ  was  not  sufiicient  alone  to 
 justify  sinners,  because  we  had  broken  the  holy  law  of  God ;  and  God  being  just  (nay 
 justice  itself)  will  have  full  satisfaction  by  us,  or  by  our  Surety  whom  he  had  substituted 
 in  our  room.  Aud  pray  note,  that  to  make  expiation  for  sin,  there  was  a  necessary  con- 
 currence of  the  two  natures  in  our  blessed  Redeemer  ;  he  must  be  man,  for  the  Godhead 
 was  not  capable  of  that  submission  and  obedience  which  were  necessary  and  requisite  to 
 expiate  sin  ;  and  he  must  be  man,  that  the  sinning  natm-e  might  not  only  actually  obey 
 (or  pay  the  debt  of  actual  obedience  which  we  owed  to  the  law)  but  also  bear  the  punish- 
 ment or  penalty  due  to  us  for  our  sins  ;  and  so  thereby  acquire  a  title  to  the  satisfaction 
 which  is  made :  for  the  meritorious  sufi'eriugs  of  Christ  imputed  to  believers,  are  grounded 
 on  the  union  of  the  two  natures,  which  is  (as  one  observes)  as  well  natural.  Dr.  B:ites'8 
 in  his  partaking  of  flesh  and  blood,  as  moral,  in  the  consent  of  their  will ;  as  Hurm.p.  iji. 
 the  apostle  observes,  "  That  he  who  sanctifies,  and  they  wlio  are  sanctified,,  are  all 
 one,"  Heb.  ii.  11 ;  so  (saith  he)  he  that  otlers,  must  have  communion  in  the  same  uaiuie. 
 
342  THE   PARABLE   OK    THK    LOST    SIIKKP.  [bOOKIUI. 
 
 And  as  his  human  nature  was  necessary  to  qualify  him  for  his  sufferings  to  bear  God's 
 wrath,  so  the  divine  nature  was  to  make  them  sufficient ;  for  the  human  nature  considered 
 in  itself,  could  not  make  satisfaction  ;  hut  the  dignity  of  the  divine  person  makes  a  tem- 
 poral or  short  punishment  to  be  of  infinite  worth  and  value  in  God's  account.  Besides, 
 the  human  nature  would  have  sunk  under  the  weight  of  divine  wrath,  or  have  been  itself 
 consumed  in  those  flames,  had  not  the  Deity  been  personally  present,  and  in  unionj  per- 
 sonally considered  with  it,  to  support  and  uphold  it.  This  the  good  shepherd  hath  done 
 in  seeking  and  carrying  home  his  lost  sheep. 
 
 By  virtue  of  ^-  J^sus  Christ,  to  seek  and  save  his  elect,  or  his  lost  sheep,  rose  again 
 Christ's  re-  from  the  dead,  by  which  God  declared  that  he  was  well  pleased,  and  fully 
 shiTers°°re-  satisfied  by  the  payment  his  Son  had  made  :  the  prisoner  that  was  charged, 
 turn  to  God.  carried  to  prison,  and  shut  up  m  the  prison-house  for  three  days  and  three 
 nights,  is  now  by  the  great  Creditor,  or  rather  Creator,  released,  discharged,  justified,  and 
 acquitted,  and  all  his  elect  in  him,  from  all  sins,  debts,  dues,  and  demands  whatsoever, 
 both  past,  present,  and  to  come,  due  to  divine  justice  ;  so  that  all  that  are  brought  home, 
 i.e.,  who  are  united  to  Christ,  are  for  ever  freed  from  wrath  and  condemnation :  and 
 flie  same  blessing  is  secured  for  all  the  elect  who  are  not  yet  called,  Rom.  viii.  1. 
 ]\Iy  brethren,  had  not  Christ  been  able  to  have  raised  himself  out  of  that  fiery  lake 
 (into  which  his  sheep  were  fallen)  and  into  which  he  plunged,  that  fire  had  never 
 been  quenched,  both  sheep  and  Shepherd  had  perished  together.  But  he  being  God 
 as  well  as  man,  it  was  impossible  death  or  wrath  could  hold  him  down  ;  nor  could 
 God  in  justice  keep  him  in  prison,  seeing  he  had  received  a  full  satisfaction' to  his 
 law  and  justice.  This,  my  brethren,  also  we  ought  to  know  and  consider  well  of,  viz., 
 that  Christ  in  obeying  of  the  law,  or  living  in  a  sinless  and  unspotted'life,  and.'in  his 
 dying  and  rising  again,  and  in  his  ascension  up  to  heaven,  did  all  as  our  head,  and  blessed 
 Substitute,  Representative,  and  Surety. 
 
 5.  Jesus  Christ,  in  seeking  and  recovering  his  lost  sheep,  must  sub- 
 Christ  sub-  j]ue  and  overcome  all  our  spiritual  enemies,  who  hath  all  God's  elect  un- 
 enemies  of  der  their  feet:  he  therefore  overcame  the  world  in  all  its  sinful  snares, 
 that 'thev  enticements,  powers,  and  temptations.     "  Be  of  good  cheer,  I  have  over- 
 
 in.ny  retnin  couie  the  world,"  John  xvi.  33.  He  overcame  the  world,  and  the  god  of 
 to  God.  ^j^jg  world,  death,  sin,  and  the  grave ;  Heb.  ii.  14,  15  ;  so  that  he  might 
 
 brintf  his  lost  sheep  to  God,  both  in  soul  and  body  :  for  all  these  enemies  stood  in  the 
 way  to  obstruct  their  returning  to  God  ;  he  hath  therefore  "  triumphed  over  principalities 
 and  powers,"  Eph.  iv.  8,  and  led  captivity  captive,  in  his  resurrection,  and  in  his  glori- 
 ous ascension  into  heaven. 
 
 6.  Jesus  Christ  doth  not  only  thus  in  his  own  person  seek  and  endeavour,  in  all  these 
 blessed  transactions,  the  recovery  of  his  lost  sheep,  but  he  substitutes  and  appoints  his  ser-  ■ 
 vants  or  faithful  ministers  to  search  also  to  find  them  out,  and  cry  aloud  to  them,  and  to 
 reveal  or  make  known  what  he  hath  done  to  make  their  peace  with  God,  and  so  to  dis- 
 cover the  only  way  by  which  they  must  come  to  God :  one  way  therefore  by  which  he 
 seeks  them,  is  by  the  preaching  of  the  gospel ;  by  this  means  externally  he  calls  them, 
 and  strives  to  gather  home  his  elect.  The  sheep  of  Christ  know  not  any  other  way,  but 
 by  the  revelation  of  the  gospel,  of  the  only  way  and  means  of  their  recovery  or  restora- 
 tion :  faith  is  required  of  such  that  are  saved  ;  "  But  how  shall  they  believe  in  him  of 
 whom  they  have  not  heard  ?  and  how  shall  they  hear  without  a  preacher  ?"  Rom.  x.  14. 
 But  though  the  preaching  of  the  gospel  is  the  external  means  Jesus  Christ  uses  to  seek 
 and  bring  home  his  lost  sheep,  and  which  is  the  ordinary  way  he  hath  ordained  to  work 
 faith  in  their  souls,  by  which  they  take  hold  of  him  ;  yet  it  is  not  that  will  do  of  itself : 
 for  many  are  called  who  never  are  brought  home :  therefore  he,  whilst  they  call  by  out- 
 ward preaching,  also  such  that  are  his  own  sheep  by  a  more  special  and  powerful  voice,  I 
 mean,  by  the  influences  of  his  Holy  Spirit  upon  their  souls,  which  is  called  his  voice.  "  My 
 sheep  hear  my  voice,"  John  x.  5,  27.  Others  hear  it  not,  because  they  are  not  his  sheep. 
 Some  only  hear  the  voice  of  his  ministers,  they  do  not  hear  nor  know  the  voice  of  Christ. 
 Lydia  being  one  of  his  sheep,  "  The  Lord  opened  her  heart,  that  she  attended  on  the 
 word  that  Paul  preached,"  Acts  xvi.  14.  Christ's  voice  is  powerful,  it  enlightens  the 
 understanding,  and  inclines  and  bows  the  will,  and  changes  the  affections  ;  and  thus  Christ 
 this  way  seeks  his  sheep,  and  by  touching  their  hearts  they  believe  and  come  to  him. 
 Christ  finds  ^^-    ^'^  ^^'^'^^  ^  Condition  are  Christ's  sheep  when  he  finds  them  ? 
 
 hit  sheep  1.   Jesus  Christ  finds  all  his  lost  sheep  dead,  spiritually  dead,  "  dead  in 
 
 ^'^"'''  sins  and  trespasses ;"  Eph.  ii.  1,  and  being  dead,  they  must  needs  be  deaf. 
 
SERM.  M.]  TUE  PAYABLE  OF  THE  LOST  SIIF.EP.  343 
 
 But  as  Lazarus,  who  was  naturally  dead,  heard  the  voice  of  Christ,  and  came  forth 
 out  of  the  grave,  so  those  that  are  spiritually  dead  do  hear  the  voice  of  Christ,  his 
 voice  makes  the  dead  to  hear.  "  Verily,  verily,  I  say  unto,  the  hour  is  coming,  and  now 
 is,  when  the  dead  shall  hear  the  voice  of  the  Son  of  God,  and  they  that  hear  shall 
 live,"  John  v.  25.  He  doth  not  refer  to  the  day  of  the  resurrection,  to  such  that  are 
 dead  in  the  grave,  for  that  hour  was  not  then  come  ;  but  he  means  such  whom  he  quickens 
 and  raises  to  a  spiritual  or  divine  life  by  his  Spirit,  "  For  the  Son  quickens  whom  he  will," 
 and  he  will  call  and  quicken  all  his  lost  and  dead  sheep,  first  or  last ;  they  it  seemed  won- 
 dered at  this  saying,  therefore  in  ver.  28,  saith  he,  "Marvel  not  at  this,  for  the  hour  is 
 coming,  in  which  all  that  are  in  the  graves  shall  hear  his  voice — and  shall  come  forth," 
 &c.  This  shows  he  spoke  not  of  such  a  death  before,  but  of  a  spiiitual  death,  "  This  thy 
 brother  was  dead,  and  is  alive  again  ;  he  was  lost,  and  is  found,"  Luke  xv.  34.  The  Pro- 
 digal son  was  dead,  so  long  as  he  was  in  his  lost  and  sinful  state  and  condition.     ciiriRt's 
 
 2.  Christ's  sheep  were  fallen  into  a  horrible  pit,  and  he  could  not  bring     in'^a'horri- 
 one  of  them  home,  except  he  draws  them  by  his  almighty  arm  out  of  this  pit.     bie  pit. 
 We  were  aU  naturally  in  a  deep  mire,  "  As  for  thee  also,  by  the  blood  of  thy  covenant,  I      ) 
 have  sent  forth  thy  prisoners  out  of  the  pit  wherein  is  no  water,"  Zech.  ix.  11.    No  water      \ 
 to  wash  away  sin,  no  water  to  drink  and  relVesli  the  soul ;  no,  nothing  but  mire  and  dirt,       ) 
 and  the  horrid  noise  of  an  accusing  conscience,  of  wrath,  and  divine  vengeance,  is  to  be      [ 
 heard  in  this  horrible  pit.     He  (saith  David)  "  brought  me  up  out  of  an  horrible  pit,  out  of       | 
 the  miry  clay,  and  set  my  feet  upon  a  rock,"  Psal.  xl.  1.     Now  what  is  this  horrible  pit, 
 but  the  state  of  deep  alienation  from  God,  in  which  all  lost  sinners  remain  before  they  are       \ 
 plucked  out  by  Jesus  Christ  ?  and  unless  they  are  drawn  out  of  the  pit  of  unregeneracy,        ) 
 they  will  sink  down  into  a  lower  pit,  nor  can  they  come  forth  of  themselves.     "  No  man      / 
 can  come  to  me,  except  the  Father  that  sent  me  cli'aw  him,"  John  vi.  44.    This  drawing  is 
 not  the  act  of  men,  nor  of  the  servants,  but  of  the  Master  ;  not  of  ministers,  but  6'f  the  Fa- 
 tter. Christ's 
 
 Jesus  Christ  finds  his  sheep  blind.  As  sinners  are  said  to  he  dead  whUst  in  sheep  were 
 a  state  of  nature,  so  also  they  are  said  to  be  blind,  "  Thou  knowest  not 
 that  thou  art  blind  and  naked,"  &c..  Rev.  iii.  17.  The  enemy  has  put  out  all  their  eyes, 
 they  are  darkness,  utterly  void  of  spiritual  understanding ;  therefore  he  opens  their  eyes  to 
 see  the  woful  condition  in  which  they  naturally  are,  "  That  the  eyes  of  your  understanding 
 being  enlightened,"  &c.,  Eph.  i.  18.  None  till  then  can  see  the  horrid  evil  of  sin,  nor  what 
 a  state  of  enmity  they  are  in  against  God.  "  Having  their  understanding  darkened,  being 
 alienated  from  the  life  of  God,  through  the  ignorance  that  is  in  them,  because  of  the  blind- 
 ness of  their  hearts,"  Eph.  iv.  18.  And  from  hence  also  it  is  they  cannot  see  the  way 
 home  to  God,  but  go  every  day  farther  and  farther  from  him. 
 
 4.  Christ's  sheep  have  lost  their  fleece ;  he  finds  them  shorn  and  naked :  the     Christ's 
 
 .  Sheep  were 
 
 enemy  hath  stripped  them  of  their  raiment,  I  mean  of  that  righteousness  and     shorn. 
 
 holiness  they  had  in  the  first  Adam  :  sinners  naturally  are  "  like  a  wretched  new-born  in- 
 fant, cast  out  naked  in  its  blood  and  filthiness,  no  eye  pitying  it,"  Ezek.  xvi.  4,  8.  Thus 
 it  is  when  Christ  passes  by,  or  comes  to  seek  his  lost  sheep ;  therefore  he  casts  his  skirts 
 over  them,  and  clothes  them  with  his  own  righteousness. 
 
 5.  Christ  finds  his  sheep  that  are  lost  in  the  briers,  or  in  chains  and  fetters,     chrisfs 
 and  cruelly  torn  and  wounded,  and  were  "  become  meat,  and  a  prey  to  every     c.iu/ht'^in 
 beast  of  the  field,"  Ezek.  xxxiv.  8.     "  Thou  art  in  the  gall  of  bitterness,  and     ''"""■ 
 
 in  the  bond  of  iniquity,"  Acts  viii.  23.  Like  as  sheep  caught  in  cruel  thorns,  and 
 pricking  briers,  are  as  it  were  in  bonds,  as  a  man  bound  in  chains  and  fetters,  so  is  every 
 sinner  naturally  caught,  and  held  fast  in  the  "  Bonds  of  his  own  iniquity,"  Isa.  Iviii.  (5 ; 
 and  cannot  get  out,  ignorance  is  as  a  cruel  bond,  an  hard  heart  is  like  another  bond,  and 
 unbelief  binds  down  every  tmgodly  man  and  woman,  like  chains  and  fetters  of  iron.  Hence 
 the  Psalmist  says,  "  They  wandered  in  the  wilderness,  sat  in  darkness  and  in  the  shadow 
 of  death,  being  bound  in  affliction  and  iron,"  Psal.  cvii.  4,  10.  And  in  this  woful  condi- 
 tion are  all  Christ's  lost  sheep  when  he  finds  them,  and  he  in  compassion  looses  their  bonds, 
 and  pours  in  his  oil  and  wine  to  heal  their  wounds.  "  He  bath  sent  me  to  bind  up  the  bro- 
 ken-hearted, to  proclaim  liberty  to  the  captives,  and  to  open  the  prison  to  them  that  are 
 bound,"  Isa.  Ixi.  1. 
 
 0.  Christ's  lost  sheep  were  seized  and  made  a  prey  of  by  dogs,  lions,  bears,    Christ's  \ 
 
 and  wolves  ;  and  they  had  torn  them  in  a  cruel  manner.     By  these  ravenous     prey'to'evli* 
 beasts  are  meant,  the  devil  and  his  emissaries  ;  Satan  is  called  a  hungry  lion,     '""'sts. 
 and  some  wicked  men  dogs :  and  deceivers  arc  compared  to  wolves,    "grievous  wolv*"'. 
 
3-44  THE   PAIIABLE    OF    THE    LOST    SHEEP.  [boOK  II. 
 
 which  spare  not  the  flock,"  Acts  rx.  29.  And  by  these  are  the  lost  sheep  almost  utterly 
 devoured ;  but  the  Lord  Christ  rescues  them  out  of  the  jaws  of  these  cruel  lions,  wolves, 
 and  dogs,  breaking  the  teeth  of  the  old  lion,  lioness,  and  tlie  lion's  whelps. 
 
 7.  Christ's  lost  sheep  (as  the  fearful  effects  of  original  and  actual  sin) 
 <^™''|l*jheep  -^gj.g  gUgfi  ^vit_]]  enmity  and  hatred  against  God,  notwithstanding  his  great 
 full  of  enmity  and  inconceivable  love  to  them,  in  sending  his  Son  out  of  his  bosom  to  die  for 
 agamst  God.  fj^guj^  ^nd  in  their  stead,  that  he  might  recover  them  out.  of  the  hands  of  all 
 their  enemies,  and  bring  them  home  again  to  God,,  from  whom  they  had  wandered. 
 "  The  carnal  mind  is  enmity  against  God,  it  is  not  subject  to  the  law  of  God,  neither 
 indeed  can  be,"  Rom.  viii.  7.  From  hence  they  naturally  show  an  averseness  to  return  to 
 God,  and  slight  the  Lord  Jesus  Christ.  "  We  will  not  have  this  man  to  reign  over  us." 
 They  resist  his  word,  vex  his  Spirit,  condemn  his  authority,  despise  and  slight  his  love, 
 and  refuse  to  come  into  his  bands,  and  to  return  to  his  fold  ;  and  until  the  Lord  Jesus 
 changes  their  rebeUious  hearts,  he  cannot  bring  one  of  them  home.  Alas,  lost  sinners, 
 though  such  be  their  woful  state  (as  hath  been  showed)  are  not  willing  to  be  found,  they 
 love  to  wander ;  most  wretched  creatures,  they  love  to  sculk  with  Adam,  hiding  their 
 heads  in  the  bushes ;  they  had  rather  abide  in  the  wilderness,  and  have  their  sins,  and 
 continue  in  their  blood  and  filth,  and  in  the  hands  of  the  devil,  than  accept  the  love  of 
 their  dear  and  blessed  Shepherd  :  yet  seeks  them,  and  never  gives  over  until  he  hath 
 found  them,  and  made  them  willing  to  receive  and  embrace  him  with  joy. 
 Christ's  8.     Christ's  lost  sheep  by  sin  were  degenerated  into  dogs,  wolves,  bears, 
 
 Aestneraled  lions,  and  Other  ravenous  beasts.  Sinners  are  styled  evil  beasts,  as  their  seu- 
 intu  a  brutish  suality  and  brutish  practices  demonstrate,  they  having  lost  the  properties  of 
 TitTi2.  sheep,  and  having  got  the  evil  qualities  or  properties  of  ravenous  beasts.    Now 
 
 Jer.  X.  84.  the  Lord  Christ  takes  away  or  destroys  these  brutish  qualities,  and  transforms 
 them,  restoring  a  sheep-like  nature  and  disposition  to  them,  making  them  meek,  innocent, 
 and  harmless  creatures,  that  so  he  might,  in  bringing  them  home  to  his  fold,  malce  them  fit 
 companions  for  his  flock  ;  and  all  these  things  he  doth  in  seeking  and  saving  of  his  lost 
 sheep.     So  much  as  to  the  first  and  second  heads  of  discourse. 
 
 in.  I  shall  in  the  next  place  show  you  why  Jesus  Christ  came  to  seek 
 Y^J  ^^  and  save  his  lost  sheep,  and  will  not  cease  or  give  over  seeking,  until  he  hath 
 sheep.  found,  and  brought  every  one  of  them  home  to  God. 
 
 1.  Christ  seeks  them,  and  will  until  he  finds  them,  because  he  loves  them  : 
 the'cause°of  ^^^^  ^^  '•'^'^  spring,  and  efficient  cause  of  all  his  gracious  actings  towards  them, 
 seeking  his  "  Yea,  I  have  loved  thee  with  an  everlasting  love,  therefore  with  loving-kind- 
 ^  ^^^'  ness  have  I  drawn  thee,"  Jer.  xxxi.  3.     In  this  text  we  see,  that  whatsoever 
 
 Christ  doth  in  the  beginning  or  drawing  his  sheep  to  him,  it  is  because  he  loveth  them. 
 Why  did  he  come  into  this  world,  and  die  the  cursed  death  of  the  cross  ?  was  it  not 
 out  of  his  endeared  love  to  his  sheep  ?  "  He  loved  me  (saith  Paul)  and  gave  himself  for 
 me.  Who  loved  us,  and  washed  us  from  our  sins  in  his  own  blood,"  Rev.  i.  5.  There  was  no- 
 thing in  his  sheep  he  could  see,  that  could  move  him  to  come  to  seek  them,  or  die  for  them. 
 They  are  his  2.  He  Came  to  seek  them,  and  will  seek  them  until  he  finds  them,  and 
 sheep.  carry  them  home,  because  they  are  his  sheep.     "  Other  sheep  have  I  that  are 
 
 not  of  this  fold,  them  I  must  bring,"  John  x.  IG. 
 
 (l.j  They  are  Christ's  sheep  by  the  election  of  the  Father,  thine  they 
 By  election,     -were,  that  is,  thine,  0  holy  Father,  by  election.     And, 
 
 (2.)     They  are  his  sheep  also  by  the  Father's  free  donation.     "  Thine  they 
 y  ona  on.     ^gj-g^  j^jj^j  jJjq,j  ]^^^^  given  them  unto  me,"  John  xvii.  6.     To  seek  them,  die 
 By  conjugal     for  them,  bring  them  home,  and  eternally  save  them. 
 
 affection.  (-3 /)     They  were  his  by  virtue  of  his  cordial  and  conjugal  love  and  aflfec- 
 
 tions,  and  from  hence  it  is  he  seeks  and  will  seek  them  until  he  finds  them, 
 Christ  w-ii  because  his  lost  sheep  are  to  be  his  spouse,  his.bride,  and  dear  consort  for  ever, 
 seek  his  3.     Because  of  that  holy  compact  or  covenant  which  was  between  the  Fa- 
 
 cause' of  ^his  tlisr  and  Son  from  all  eternity.  The  tenor  of  which  is,  that  he  should  redeem 
 eoTenant.  all  those  the  Father  gave  unto  him,  and  bring  them  home;  and  from  hence 
 Christ  said,  "  Other  sheep  have  I  that  are  not  of  this  fold,  and  them  I  must 
 bring."  I  must  by  virtue  of  the  covenant  entered  into  with  my  Father.  See  what  God 
 tlie  Father  spake  to  the  Son,  "  That  thou  mayest  say  unto  the  prisoners,  go  forth,  and  to 
 them  that  sit  in  darkness,  shew  yourselves."  Again  he  saith,  "  Behold  these  things  shall 
 crime  from  afar,  and  these  from  the  North  and  from  the  West,"  Isa.  xlix.  H,  12.  Where- 
 soever the  sheep  were  lost  in  any  land  or  nation,  whether  North,  East,  West,  South,  the 
 
SERM.  XI.]  THE  PAKABLE  OF  THE  LOST  SHEEP.  345 
 
 Lord  Jesus  was  to  bring  them.  "  I  will  bring  thy  seed  from  the  East,  and  gather  them 
 from  the  West ;  I  will  say  to  tlie  North,  give  up,  and  to  the  South,  keep  nut  back  :  bring 
 my  sons  from  afar,  and  my  daughters  from  tlie  ends  of  the  earth,"  Isa.  xliii.  5,  6.  "  I  will 
 give  thee  for  a  light  to  the  Gentiles."  To  what  end  ?  observe,  "  to  open  blind  eyes,  and  to 
 biing  the  prisoners,  and  them  that  sit  in  darkness  out  of  the  prison  house."  Now  the 
 Son  of  God,  as  iMediator,  having  struck  hands  with  the  Fatlier  in  that  blessed  covenant, 
 before  the  world  began,  to  bruig  home  his  lost  sheep  he  will  perform  this  his  covenant, 
 and  will  seek  and  search  them  out  until  he  hath  found  them  all. 
 
 4.  He  will  do  it  because  they  were  appointed  or  ordained  to  eternal  life.  ^Jj™^"''^ 
 "  God  predestinated  all  them  that  he  foreknew  to  be  conformable  to  the  image  Bheep,  be- 
 of  his  Son,"  Rom.  viii.  29.  And  this  work  belongs  to  our  Lord  Jesus  Christ ;  purpo8"eoi' 
 he  hath  received  abundance  of  the  Holy  Spirit  to  pour  forth  to  renew  or  re-  GoS. 
 generate  all  those  the  i'ather  predestinated.  God  the  Father  makes  his  Son  their  great 
 trustee ;  he  is  the  guardian  of  all  God's  elect,  grace  is  their  portion,  and  they  must  have 
 it,  because  it  was  given  to  them  in  Christ  before  the  world  began  ;  (2  Tim.  i.  9),  and  the 
 Lord  Jesus  is  obliged  to  seek  them  out,  and  to  give  it  lo  them.  "  AU  that  the  Father 
 hath  given  me  shall  come  imto  me,"  John  vi.  37.  Tliis  purpose  of  God  is  absolute  and 
 not  conditional ;  no  unworthiness  in  poor  sinners  shall  hinder  the  accomplishment  of  God's 
 decree  and  purpose,  as  no  foreseen  works  or  worthiness  was  the  cause  of  this  purpose. 
 Brethren,  Jesus  Christ,  when  he  comes  to  seek  and  fetch  home  his  lost  sheep,  He  comes 
 leaping  over  the  hills,  and  skipping  over  the  mountains,  like  a  young  hart.  No  mountain 
 of  difficulty  on  his  part  shall  obstruct  him,  whatsoever  it  doth  cost  him,  home  he  will  bring 
 them  ;  nor  doth  be  regard  any  unworthiness  that  may  be  in  tliem  ;  no,  though  they  are 
 enemies  to  him,  and  bate  him,  yea  though  as  vile  as  sin  and  the  devil  can  make  them  in 
 their  lost  state,  such  as  Manasseh  and  Mary  Magdalene,  yet  home  they  shall  be  brought, 
 the  decree  and  purpose  of  God  must  stand.  See  Ezek.  xxxiv.  6.  "  My  sheep  wandered 
 throughout  all  mountains,  and  upon  every  high  hill.  "  Thus  saith  the  Lord,  behold,  I  even  I, 
 will  both  search  my  sheep  and  seek  them  out,"  verse  12.  As  a  shepherd  seeketh  out  his 
 flock  in  the  day  that  he  is  among  his  sheep  that  are  scattered,  so  wili  I  seek  out  ray  sheep 
 and  will  deliver  them  out  of  all  places,  where  they  were  scattered  in  the  cloudy  and  dark 
 day.  Again  he  saith,  verse  16,  "  I  will  seek  that  which  was  lost,  and  bring  again  that 
 which  was  driven  away,  and  will  bind  up  that  which  was  broken,  and  wUl  strengthen  that 
 which  was  sick."  This  is  God's  purpose  and  gracious  promise.  "  The  election  hath  ob- 
 tained, and  the  rest  were  hardened,"  Rom.  xi.  7.  The  rest  contemned  God's  special 
 grace  and  favour,  and  so  would  these  have  done,  had  not  divine  gi-ace  took  hold  of  them, 
 and  God  by  his  eternal  purpose  prevented  them  by  his  love  and  grace,  in  sending  of  his 
 Son  to  seek  and  save  them.  Brethren,  there  is  none  can  hinder  God  in  his  eternal  pur- 
 pose. "  Who  hath  saved  and  called  us,  not  according  to  our  works,  but  according  to  his 
 own  purpose  and  grace  given  to  us  in  Christ  Jesus,  before  the  world  began,"  2  Tim.  i.  9. 
 Whatsoever  grace  we  receive  in  time,  is  according  to  God's  eternal  purpose  before  time, 
 "  For  the  Lord  of  hosts  hath  purposed,  and  who  shall  disannul  it  ?"  Isa.  xiv.  27.  Again 
 he  saith,  "  My  counsel  shall  stand,  and  I  will  do  all  my  pleasure.  I  have  spoken  it,  and 
 I  will  bring  it  to  pass,"  Isa.  xlvi.  10,  1 1.  Sek  ^7'" 
 
 5.     Clu-ist  will,  nay  must  seek,  find,  and  bring  home  his  lost  sheep,  be-     ehec-p,  be- 
 cause he  is  their  shepherd,  the  good  shepherd.     What  man  that  hath  an  bun-     fhefr^ghep- 
 dred  sheep,  if  he  lose  one  will  not  seek  that  sheep  ?  If  no  other  shepherd  will     herd.. 
 be  remiss  herein,  or  neglect  seeking  his  lost  sheep,  be  sure  Jesus  Christ,  the  good  shepherd 
 will  not  fail  in  this  case. 
 
 (J.     Because  he  died,  laid  down  his  life  for  his  sheep,  he  purchased  them 
 out  of  the  hands  of  justice  with  the  price  of  his  own  blood,  and  therefore  will     ^^j'^^*"® 
 be  sure  take  the  pains  to  seek  and  search  them  out,  and  by  his  mighty  power     tiiem. 
 recover  them  out  of  the  paw  of  the  lion,  and  paw  of  the  bear.     If  he  gave     ■^*^''  ^*'  "• 
 himself  up  to  death  for  them  all,  how  much  more  will  he  do  all  things  else  that  are  need- 
 ful for  them  ?    He  that  gave  a  thousand  pounds  for  a  purchase,  will  not  refuse  to  part 
 with  five  pounds  to  take  up  and  make  it  sure  to  himself.     And  that  bluod  that  was  shed 
 for  them,  must  be  applied  and  sprinkled  upon  their  consciences.      They  must  therefore  be 
 sought  and  brought  home  to  God  by  him,  "  Who  gave  himself  for  us,  that  he  might  re- 
 deem us  from  all  iniquity,"  Tit.  ii.  li.     Christ's  design  in  redemptiun  must  be  answered, 
 it  was  not  only  to  deliver  us  from  the  curse  of  tlie  law,  and  out  of  the  hands  of  divine 
 justice,  but  also  to  redeem  us  from  sin,  to  save  us  from  sin  and  Satan,  and  from  all  ene- 
 mies of  our  souls. 
 
346  THE   PARABLE    OF    THE    LOST    SHEEP.  [bOOK    II. 
 
 None  else  '^■^  H^  Tvill  seek  and  save  his  sheep,  because  none  else  can  do  it ;  who 
 
 can  seek  the  can  Conquer  the  devil,  or  pluck  them  out  of  the  paws  of  the  devil  ?  David 
 was  a  type  of  Christ,  who  delivered  a  sheep  of  his  flock  out  of  the  paw  of  a 
 lion.  Who  but  Jesus  Christ  can  raise  the  dead  ?  who  else  can  open  blind  ej'es,  or  draw 
 them  out  of  that  deep  and  horrible  pit,  and  change  their  hearts,  or  infuse  sheep-like  qua- 
 lities into  them,  that  were  so  degenerated  as  you  have  heard  ? 
 
 None  of  B.     Christ  will  seek  his  lost  sheep,  because  none  of  those  sheep  which  God 
 
 Chrisfs  g,^ye  to  him,  can  be  utterly  lost ;  the  holy  Vi-ill  of  God  cannot  be  frustrated.  "  And 
 
 be  utterly  this  is  the  Father's  will  which  sent  me,  that  of  all  which  he  hath  given  me,  I 
 '''^*-  should  lose  nothing."     Nothing,  no  not  one,  not  the  least  of  them.     0  how 
 
 faithful  was  Christ  in  doing  his  Father's  will,  it  was  his  meat  and  drink,  therefore  he  will 
 be  sure  to  fulfil  his  Father's  will  in  this  matter  ;  for  unless  he  seeks  them,  renews  and 
 calls  them,  they  will  be  all  lost  for  ever. 
 
 APPLICATION. 
 
 Gort's  wis-  1-     ^  i°f®''  ^*'°™  "ff^st  hath  been  said,  that  the  restoration,  recovery,  and 
 
 domiD  bring-  bringing  home  the  lost  sheep,  is  a  clear  demonstration  of  the  wonderfid  wis- 
 !oft  sheep.  "^  dom  of  God,  since  divine  justice  put  such  a  bar  to  their  retiu-n,  and  must  be 
 fully  satisfied,  or  they  must  all  perish  for  ever.  Such  is  the  nature  of  sin, 
 and  such  is  the  rectitude  of  the  pure  and  holy  nature  of  God,  the  guilt  of  sin  must  be 
 transferred  to  Jesus  Christ  (even  all  the  sins  of  the  elect)  or  it  cannot  be  expiated  nor  justice 
 satisfied,  so  that  a  way  might  be  pi-epared.  Moreover,  the  law  of  God  put  a  bar  to  sinners'  resto- 
 ration, in  respect  of  the  want  of  a  perfect  conformity  to  it,  in  point  of  actual  obedience,  and 
 also  such  bearing  the  penalty  or  punishment  due  to  us  for  our  breach  thereof,  as  would 
 appease  the  wrath  of  God  ;  so  that  sinners  return  to  God  in  a  way  of  righteousness,  as 
 well  as  in  a  way  of  mercy,  grace,  and  sovereign  love.  And  from  hence  it  appears,  that 
 all  the  divine  attributes  shine  forth  in  equal  glory  and  harmony,  in  the  redemption  of  God's 
 elect ;  it  is  by  the  obedience  of  Christ  that  lost  sinners  are  made  righteous.  "  The  just 
 must  die  for  the  unjust,  to  bring  them  to  God,"  1  Pet.  iii.  18.  "  Christ  was  wounded  for 
 our  transgi'essions,"  Isa.  liii.  5,  6.  "  He  was  made  sin  for  us,  that  knew  no  sin,  that  we 
 might  be  made  the  righteousness  of  God  in  him,"  2  Cor.  v.  21.  He  died  that  his  lost 
 sheep  might  live. 
 
 J  .  2.     We  also  therefore  infer,  that  the  recovery  of  the  lost  sheep  is  a  work  of 
 
 of  infinite  infinite  love,  it  discovers  the  gi'eatest  love  that  ever  was  known  or  manifested. 
 love.  Wliat,  did  God  so  love  sinners,  as  to  give  his  only-begotten  Son  to  redeem 
 
 these  lost  sheep  with  the  price  of  his  own  blood,  and  Jesus  Christ  lovel  them  so  as  to  give 
 himself  a  sacrifice  for  them.  What  shepherd,  to  seek  his  lost  sheep,  would  die  for  them  ? 
 It  is  a  work     "  I  lay  down  my  life  for  my  sheep,"  John  x.  17. 
 
 of  infinite  3.     We  may  also  infer  from  hence,  that  the  recovery  of  Christ's  lost  sheep 
 
 power  a  so.  j^  ^  work  of  almighty  power ;  we  needed  a  Saviour,  a  great  one,  or  one 
 clothed  with  Almighty  power.  Hence,  as  Jesus  Christ  "  speaketh  in  righteousness,  so  he 
 is  mighty  to  save,"  Isa.  Ixiii.  1,  he  is  "  the  power  of  God,  and  the  wisdom  of  God,"  1 
 Cor.  i.  24,  Who  but  one  that  was  strong  and  mighty  to  save,  could  raise  the  dead,  sub- 
 due the  devil,  death,  and  all  other  enemies  of  our  souls  ?  0  what  grace  is  here,  what 
 pity,  what  love  and  compassion  hath  God  showed  in  Christ !  AVhat  is  man,  sorry  man, 
 lost  and  undone  man,  that  God  should  be  thus  mindful  of  him  ?  Nay,  thus  set  his  heart 
 upon  him,  and  find  out,  or  devise  such  means  to  bring  him  out  of  a  state  of  sin,  death,  and 
 wrath  ?  "  Deliver  him  from  going  down  into  the  pit,  1  have  found  a  ransom,"  Job  xxxiii.  24. 
 
 4.  We  may  moreover  from  hence  infer,  that  the  ignorance  of  some  men  is  very  gi-eat, 
 even  such  that  think  the  lost  sheep  may  retm-n  home  by  their  own  good  deeds,  and  good 
 duties,  or  by  their  obedience  to  the  moral  law,  or  by  living  an  honest,  sober,  and  just  life,  or 
 by  the  power  of  their  own  wills,  they  forget  (I  speak  of  the  last  sort)  into  what  an  hor- 
 rible pit  man  is  fallen,  and  what  a  strong  lion  had  the  lost  sheep  in  his  paws,  and  how  de- 
 praved man  is  in  every  faculty  of  his  soul,  and  what  enmity  there  is  in  his  carnal  mind," 
 Rom.  viii.  7. 
 
 2ndly.  Exhortation.  This  may  also  be  improved  by  way  of  exhortation  :  sinners  rejoice, 
 the  great  shepherd  is  come  to  seek,  to  search  for,  find  out,  and  to  save  his  lost  sheep,  and 
 he  will  not  (you  hear)  give  over  until  he  hath  found  all  his  lost  sheep ;  is  not  this  good 
 news  ? 
 
 Object.  Perhaps  you  will  say,  it  is  not  good  news  to  all,  because  he  seeks  none  but 
 such  sheep  wliich  the  Father  gave  to  him. 
 
SEKM.    XI.]  THE    I'AKABLK    OF    THE    LOST    SUEEP.  347 
 
 Answ.  It  is  good  news  to  all  that  see  they  are  lost,  to  all  that  see  they  are  sinners,  un- 
 done sinners  ;  as  for  such  that  are  righteous,  and  never  went  astray  in  tlieir  own  conceit, 
 they  do  not  need  a  Saviour,  tliey  being  not  sick  they  need  not  a  physician,  these  indeed  he 
 came  not  to  call ;  therefore  if  you  are  such  that  never  went  astray,  or  never  were  convinced, 
 or  are  m  a  lost  and  undone  condition,  it  is  to  be  feared  you  may  be  some  of  them  which 
 he  leaves  in  the  wilderness.  But  you  that  are  great  sinners  in  your  own  eyes,  may  con- 
 clude you  are  some  of  them  he  is  come  to  seek  and  to  save. 
 
 3rdly.  Comfort.  This  may  be  also  for  comfort  to  the  greatest  sinners.  "  Jesus  Christ 
 came  into  the  world  to  save  sinners,  of  whom  I  (saith  Paul)  am  cliief "  It  is  no  matter 
 how  great  tliy  sins  are,  or  liow  long  thou  hast  abode  in  a  wicked  course  of  life  ;  though 
 thy  sins  are  as  red  as  scarlet,  if  Christ  be  come  to  seek  thee  aiul  Ihou  fly  to  him,  believing 
 on  him,  "  they  shall  be  as  white  as  snow ;  though  they  be  red  as  crimson,  tliey  shall  be  as 
 wool,"  Isa.  i.  18. 
 
 4tbly.  Admire,  praise,  and  adore  the  holy  and  gracious  God,  in  sending  such  a  shepherd 
 to  seek  and  save  his  lost  sheep ;  "one  that  is  able  to  save  all  them  to  the  uttermost, 
 that  come  to  God  by  him,"  Heb.  vii.  25.  Had  he  sent  one  of  the  prophets  to  seek 
 and  save  us  ;  what  could  he  have  done  ?  could  be  have  carried  the  lost  sheep  over  that 
 burning  moimtain  of  God's  divine  justice  and  fiery  law  ?  or  could  he  have  plucked  them 
 out  of  the  burning  lake  of  God's  dreadful  wrath  and  vengeance  ?  or  could  any  mere  man 
 conquer  the  devil,  raise  the  dead,  or  triumph  over  the  grave  ?  No,  no,  none  but  he  that 
 was  God  as  well  as  man,  could  do  it. 
 
 Sthly.  Terror.  0  what  terror  may  from  hence  seize  upon  such  who  slight  this  shep- 
 herd, contemn  this  Christ,  and  disregard  all  his  love,  and  tread  under  foot  his  most  precious 
 blood,  as  if  there  was  no  worth  nor  virtue  in  it  to  wash  away  sin,  or  purge  the  conscience 
 any  more  than  the  blood  of  any  other  person.  Tremble  you  scoffers,  that  vilify  the  true 
 Saviour,  and  trust  to  a  Christ  that  cannot  save  you,  a  false  Christ,  a  Christ  that  never  died 
 nor  hath  any  blood  to  shed ;  a  Christ  within,  which  is  nothing  more  than  the  law  of  the 
 first  creation,  or  some  remainders  of  it :  if  that  way,  i.  e.,  by  living  up  to  that  light,  lost 
 sinners  could  be  brought  home,  be  justified,  sanctified,  and  eternally  saved,  Jesus  Christ  is 
 dead  m  vain. 
 
 6thly.  This  likewise  may  tend  to  reprove  all  such  who  discover  most  horrible  ingratitude 
 and  unthankfulness,  who  after  all  that  Christ  hath  done  to  recover  lost  sinners,  refuse  to 
 submit  unto  him,  to  close  in  with  him,  believe  in  him,  go  with  him.  How  few  are  there 
 wlio  say  with  Rebecca  in  another  case,  when  she  was  asked  whether  she  would  go  with 
 Abraham's  servant,  and  become  Isaac's  wife,  "  She  said,  I  will  go."  Ministers  ask  simiers 
 will  you  come  to  Christ,  cleave  to  Christ,  go  with  him,  follow  your  Shepherd  whithersoever 
 he  leads  you  ?  Will  you  venture  your  souls  upon  him,  deny  yourselves,  and  take  up  your 
 cross  and  follow  him  ?  But  alas  I  how  few  say  (and  resolve  in  their  hearts]  to  do  this  ? 
 What  do  you  say,  sirs,  that  hear  me  this  day  ?  Will  you  receive  the  Lord  Jesus,  hear  his 
 voice  ?  Is  it  in  your  hearts  to  cleave  unto  him?  Or  will  you  remain  in  the  jaws  of  devils, 
 polluted  in  your  sins,  condemned  creatures,  and  under  wrath,  and  the  curse,  and  so  perish 
 for  ever  ? 
 
 7thly.  This  also  should  be  of  use  to  ministers,  and  may  serve  to  admonish  them  to  their 
 duty,  whose  care  and  labour  should  be  great,  to  do  what  lies  upon  them  as  their  part,  to 
 seek  after  Christ's  lost  sheep.  Let  us  learn  of  the  great  Shepherd  ;  though  we  sweat  at 
 the  work,  and  spend  our  strengtli  and  spirits ;  let  us  not  think  it  too  much,  for  he  sweat 
 great  drops  of  blood,  and  poured  forth  his  soul  to  death,  to  bring  home  his  lost  sheep  to  God. 
 Lastly.  To  you  that  are  the  sheep  of  Jesus  Christ,  "  Who  once  went  astray,  but  now 
 are  I'eturned  to  the  great  Shepherd  and  Bishop  of  your  souls,"  1  Pet.  ii.  25.  0  remember 
 what  the  great  Shepherd  hath  done,  that  he  might  bring  you  home  into  his  fold !  0  take 
 heed  you  never  go  astray  any  more,  neither  from  Christ,  nor  from  that  fold  where  he  hath 
 by  his  providence  put  you ;  be  content  with  your  pasture,  and  be  not  headstroijg,  nor  wanton, 
 and  so  foolishly  venture  to  leap  over  the  fold,  or  break  away  in  a  disorderly  manner,  to  get 
 into  a  pasture  that  is  none  of  your  own.  Are  you  not  fed  with  wholesome  doctrine  ?  Is 
 not  the  main  design  of  the  ministry  in  this  place,  to  exalt  Jesus  Christ  alone,  and  the  free 
 gi'ace  of  God  in  him  ?  Remember  it  was  Christ  that  put  you  iuto  this  fold,  and  you  entered 
 into  a  solemn  covenant  to  feed  in  this  pasture ;  and  what  peace  can  you  have  to  be  in  a 
 pasture  that  is  none  of  your  own,  nor  you  were  placed  in  by  the  great  Shepherd  ?  A  shep- 
 herd sometimes  sets  his  dog  to  fetch  out  a  sheep  that  is  got  into  another  pasture.  So  Christ 
 may  let  out  Satan  to  distress  yoiur  consciences  before  you  are  aware,  for  such  an  evil,  or 
 afflict  you  sorely  sooner  or  later  some  other  way,  th.at  others  may  fear.     Besides,  dareany 
 
348  THE    VAEADLE    OF    TUE    LOST    SHEEP.  [bOOK    II 
 
 honest  shepherd  of  another  flock  receive  unruly  sheep  that  have  broke  away  from  their 
 neighbour's  fold,  which  are  none  of  liis  own,  nor  were  by  the  owner  committed  to  his  charge  ? 
 Would  not  this  be  looked  upon  to  be  a  kind  .of  theft,  and  a  dishonest  tiling,  and  punishable 
 by  the  law  ? 
 
 But  to  conclude,  labour  to  be  fruitful  to  Christ,  and  thankful  to  him,  who  has  bought  you 
 with  his  own  blood,  and  brought  you  home  to  God,  that  you  may  be  to  the  glory  of  his  grace, 
 and  live  to  liim  all  your  days. 
 
 SERMON   XII. 
 
 And  goeih  after  that  which  is  lost  until  he  finds  it;   and  when  he  hath  found  it,  helayeth  it 
 on  his  shoulders,  rejoicing, — Luke  xv.  4,  5. 
 
 The  point  of  doctrine  which  I  am  upon  the  prosecution  of,  is  this, 
 
 Doct.  That  our  Lord  Jesus  Christ  came  to  seek  his  lost  sheep,  and  he  will  not  give  over 
 seeking  until  he  hath  found  all  his  sheep  that  are  lost. 
 
 I  have  proposed  to  do  five  things  in  speaking  unto  this  proposition. 
 
 I  have  spoken  unto  the  three  first. 
 
 Fourthly.  I  shall  now  proceed  to  show  you,  what  the  finding  lost  sinners,  or  his  lost 
 sheep,  doth  denote  or  imply. 
 
 y^^^^^  1.    Christ's  finding  them  denotes  (as  previous  to  it)  his  seeking  them,  and  not 
 
 Christ's  find-     giving  Over  until  he  hath  accomplished  his  design  and  gracious  purpose, 
 sheep  "*    °'  Some  shepherds  seek  lost  sheep,  but  soon  grow  weary,  and  so  give  over,  de- 
 
 denotes,  sparing  ever  to  find  them,  and  so  search  after  them  no  more.     But  thus  Christ 
 
 doth  not,  he  is  not  weary,  nor  will  give  over  seeking,  and  this  for  two  or  three  reasons. 
 
 (1.)  Because  this  shepherd  is  God  as  well  as  man  ;  "  And  the  Creator  of  the  ends 
 of  the  earth  fainteth  not,"  Isa.    xl.  28. 
 
 (2.)  Because  he  knows  where  all  his  lost  sheep  are,  i.  e.,  the  place  whither  they  are 
 strayed,  and  also  what  a  state  and  condition  they  are  in  ;  and  so  do  not  other  shepherds, 
 wlio  have  lost  some  of  their  sheep. 
 
 (3.)  Because  Christ  knows,  and  is  sure  that  he  shall  find  all  his  lost  sheep  ;  "He  shall 
 see  his  seed — and  the  pleasure  of  the  Lord  shall  prosper  in  his  band,"  Isa.  liii.  10.  He 
 therefore  knows  he  shall  not  seek  in  vain. 
 
 2.  Christ  finds  a  lost  sinner  denotes,  that  the  fuU  time  is  come,  in  which  his  word 
 shall  be  effectual,  or  his  absolute  design  and  purpose  of  grace  shall  succeed,  in  respect  to 
 the  execution  thereof,  the  design  of  his  death,  his  end  and  purpose  in  sending  the  gospel. 
 "  For  as  rain  cometh  down,  and  the  snow  from  heaven,  and  returneth  not  thither,  but 
 watereth  the  earth,  and  maketh  it  bring  forth  and  bud,  that  it  may  give  seed  to  the  sower 
 and  bread  to  the  eater,"  Isa.  Iv.  10.  Ver.  11.  "  So  shall  my  word  be  that  goeth  out  of  my 
 mouth  ;  it  shall  not  return  unto  me  void,  it  shall  accomplish  that  which  I  please,  and  it 
 shall  prosper  in  the  thing  whereunto  I  sent  it."  The  Lord  Jesus  Christ  hath  gracious  thoughts 
 towards  poor  sinners,  "  For  1  know  the  thoughts  I  have  towardsyou,  saith  the  Lord,  thoughts 
 of  peace,  and  not  of  evil,  to  give  an  expected  end."  Jer.  xxix.  11.  A  poor  sinner  waits, 
 perhaps,  under  the  hearing  of  the  word,  year  after  year,  and  yet  profits  but  httle  or  nothing, 
 but  in  hopes  and  expectation  Christ  will  come  at  last ;  and  until  Christ  comes  to  seek  his  soul 
 and  finds  him,  all  his  hearingand  praying  seems  to  be  without  success,  but  the  purpose  of  Christ 
 shaU  be  accomplished,  "  Yea,  saith  he,  I  have  spoken  in,  and  I  also  will  do  it,"  Isa.  xlvi.  11.  I 
 will  come  near  you,  and  find  you  out,  Ver.  12.  Yea,  bring  my  righteousness  near,  and  my 
 salvation  shall  not  tarry  ;  though  you  are  stout-liearted,  rebellious  ones,  and  far  from 
 righteousness. 
 
 3.  The  Lord  Jesus  finding  his  lost  sheep,  denotes  the  powerful  convictions  of  the  Spirit, 
 which  takes  hold  of  a  sinners  heart:  when  this  is  done,  he  may  be  said  to  find  his  lost 
 sheep.  "  When  the  Spirit  is  come  (that  is,  Christ  by  his  SpiutJ  he  shall  convince  the  world 
 of  sin,"  &c.,  John  xvi.  8,  9.  Pray  note  two  things  here  :  ( 1.)  That  Christ's  finding  a  sin- 
 ner,  is  one  thing;  and  (2.)  the  sinner's  finding  of  Christ  is  another  thing.  When  Christ 
 finds  a  sinner,  the  poor  sinner  comes  to  himself  (as  it  is  said  concerning  the  prodigal  son 
 that  was  lost)  i.  e.,  he  sees  that  he  is  lost  and  undone,  a  vile  and  wretched  creature.  True, 
 perhaps  he  may  have  some  common  feeling,  or  gripes  of  conscience  before,  but  they  go  off 
 again,    but  now   they  arc  more  pricking,  pinching,   more  strong  and  effectual,  ana  more 
 
SF.nM.   Xn.3  THE    PAUAntF.    OF    TIFF.    LOST    SnKFP.  319 
 
 abiding  on  his  conscience :  and  wlien  a  sinner  finds  Jesus  Christ,  be  comes  to  see  his  help, 
 his  cure,  and  only  remedy :  the  first  makes  him  see  that  he  is  sick,  wounded,  lost,  and 
 undone ;  and  when  he  hath  found  Christ,  he  sees,  knows,  and  meets  with  his  Physician. 
 4.      Jesus  Christ  finding  his  lost  sheep  denotes,  or  doth  imply,  Christ     chnst  and 
 and  a  sinner's  meeting  together  :  now  the  shepherd  sees  his  lost  sheep,  and     mcerto-'*^'' 
 the  sheep  sees  his  shepherd  ;  they  meet  together  as  the  prodigal  son  and  his     gether. 
 father  met  each  otlier.     As  a  slieep  that  is  strayed  away  never  seeth  his  shepherd,  nor 
 meeteth  with  him,  but  is  alone  "  as  a  lamb,  aud   in  a  large  place,"  until  the  shepherd 
 finds  it ;  so  it  is  here,  though  a  sinner  hears  often  of  Christ,  in  reading,  and  in  hearing  the 
 word  preached,  yet  he  never  meets  with  him  until  Christ  finds  him. 
 
 5.  Christ  finding  his  lost  sheep  denotes  the  danger  of  such  souls  is  over.     Christ's  lost        ^ 
 A  sheep  or  lamb  in  a  large  place  lost  in  the  mountains,  is  exposed  to  many     siicep  when      '\  \ 
 dangers,  and  may  soon  become  a  prey  to  ravenous  beasts,  and  be  torn  in  pie-     edT'from  a"ii'     \ 
 ces  ;  but  when  the  sheplierd  hath  found  it,  all  those   dangers  are  over  :  so     dangers.  1 
 when  Christ,  the  good  shepherd,  hath  found  a  lost  sinner,  and  it  is  in  his  bands,  his  care  is      ' 
 such,  that  neither  sin,  devils,  tlie  world,  nor  impostors,  can  devour  or  destroy  it. 
 
 6.  It  therefore  also  implies  the  time  of  the  manifestation  of  God's  special  Christ's 
 love  is  come,  and  that  such  a  lost  sheep  is  one  of  those  the  Father  gave  unto  love  and 
 Cln-ist ;  and  because  he  was  beloved  from  everlasting,  Cbiist  is  now,  according  felted  to  his' 
 to  his  covenant  with  the  Father,  come  to  seek  and  receive  him,  and  actually,  '"^t  sheep, 
 manifest  his  love  unto  him,  and  to  take  care  of  him.  "How  is  it  Lord  that  thou  wilt 
 manifest  thyself  unto  us,  and  not  unto  the  world  ?"  The  reason  is  because  they  were  his 
 sheep,  and  the  time  is  now  come  that  they  shall  Icnow  this :  before  he  comes  and  finds  his 
 lost  sheep,  it  is  not  known  to  be  one  of  his  sheep,  or  one  of  God's  elect ;  for  before  this 
 time  he  lets  such  a  sinner  wander  abroad ;  but  in  liis  month  he  finds  it,  that  is,  either  the 
 time  or  month  of  affliction,  or  of  convictions  ;  he  ends  it,  some  are  found  in  or  by  afilictions  ; 
 the  Lord  sometimes  takes  hold  of  them,  finds  them,  and  brings  them  to  see  their  lost  state 
 by  the  rod.  by  this  or  that  afiliction  which  he  lays  upon  them  :  others  he  finds  by  the 
 preaching  of  the  word,  by  fastening  the  word,  by  powerful  convictions  upon  their  hearts. 
 And  may  be  the  sinner  at  first  is  afraid  to  venture  himself  into  Christ's  hand  (as  a  lost 
 sheep  when  the  shepherd  hath  found  it,  is  afraid  of  its  tender  shepherd)  the  sins  of  a  sin- 
 ner's heart  and  hfe,  original  aud  actual,  are  all  laid  open  before  his  eyes.  "  Come  see  a 
 man  that  told  me  all  that  ever  I  did,"  John.  iv.  29.  The  Lord  Jesus  was  come  to  seek 
 this  lost  sinner,  and  now  having  found  her,  see  how  she  cries  out.  Tlius  the  Prodigal 
 son,  "  Father,  I  have  smned  against  heaven,  and  in  thy  sight,"  Luke  xv.  18,  19  ;  and 
 being  now  afraid,  he  would  become  a  servant,  "  Let  me  become  as  one  of  thy  hired  ser- 
 vants." Tiiis  may  not  only  signify  his  humility,  but  his  servile  spirit ;  the  spirit  of  bon- 
 dage seized  on  him,  and  he  would  now  do  something  to  procure  or  deserve  his  father's  • 
 love  and  acceptance.  Lord,  saith  a  lost  sinner,  I  have  gone  astray  from  thee,  and  my 
 sins  are  now  set  before  mine  eyes,  and  I  am  afraid  to  come  near  thee :  the  soul  fears  his 
 life  may  go,  he  fears  divine  anger,  and  is  in  horror.  0,  saith  he,  what  will  God  do  with 
 me,  who  have  run  from  him,  and  have  a  long  time  gone  astray?  I  deserve  nothing  but 
 hell  and  eternal  wcath ;  but  no  sooner  doth  Christ  lay  hold  of  him,  aud  take  him  up  in 
 his  arms  of  love  and  mercy,  and  lay  him  on  his  shoulders  of  infinite  power,  but  he  sees 
 the  compassion  of  his  dear  shepherd,  "  Who  gathers  his  lambs  with  his  arm,  and  carries 
 them  in  his  bosom,"  Isa.  xl.  11. 
 
 7.  Christ  finding  his  lost  sheep,  and  taking  it  up  in  his  arms,  denotes  irre- 
 sistible grace,  sucli  grace  that  the  sinner  cannot  resist  or  withstand  ;  not  that     '^^''J^'''  '"*' 
 he  forces  the  will,  for  that  is  to  destroy  the  nature  of  that  noble  faculty  ;  but     brought 
 
 he  sweetly  inclines  it,  overpowers  it,  and  makes  the  unwilling  will,  (that  was  h°s"irres^s- 
 so  naturally)  to  be  willing  in  the  day  of  this  his  power.  Can  a  sheep,  t'bie  power. 
 when  the  sliepherd  hath  found  it,  and  got  hold  of  it,  get  out  of  his  hand, 
 (provided  he  be  a  strong  man)  or  resist  the  design  and  purpose  of  the  shepherd  ?  True, 
 it  may  struggle  a  little  at  first,  and  make  some  resistance  until  it  is  overcome :  so  they 
 through  Satan's  temptations  at  first,  for  a  sliort  time  may  make  opposition,  and  struggle 
 under  those  convictions  of  the  Holy  Spirit ;  but  Christ  soon  overcomes  it  in  such  a  sweet 
 and  gentle  manner,  that  it  cannot  longer  resist  his  power.  Christ  doth  not  leave  the  de- 
 praved will  of  man  (without  powerful  influences  of  his  irresistible  grace)  to  determine 
 the  whole  issue  of  his  design  and  purpose  ;  no,  I  will  work  (saith  the  Lord)  aud  who 
 shall  let  ? 
 
 8.  It  denotes  Christ's  removing  that  enmity  that  naturally  is  in  every  sin-     Ji^»,v'»  tlie 
 
350  THE  PARABLE  OF  THE  LOST  SHEEP.  [bOOK  II. 
 
 enmity  in  ^^^s  heart  against  God,  or  his  taking  away  the  heart  of  stone,  and  giving 
 ouriiearts  a  heart  of  flesh,  which  is  the  promise  of  God  iu  tlie  new  covenant :  '•  I  will 
 agains  o  .  ^.^j.^  ^j^^  Stone  out  of  their  hearts,  and  will  give  them  a  heart  of  flesh," 
 Ezek.  xxxvi.  26.  So  that  Christ  finding  his  lost  sheep,  is  the  only  way  and  means  by 
 which  his  sheep  comes  to  find  him,  and  do  experience  his  love,  they  being  by  his  Spirit 
 imited  to  him  ;  he  clasping  his  arras  of  love  and  mercy  about  them,  makes  them  willing 
 to  go  with  him,  and  follow  him  whithersoever  he  goeth.  Thus  Paul,  no  sooner  had  Jesus 
 Christ  found  him  (who  had  with  a  witness  gone  astray)  but  he  cries  out,  "  Lord,  what 
 wilt  thou  have  me  to  do  ?"  Acts  ix.  6.  Christ  finding  his  disciples  Matthew  at  the  re- 
 ceipt of  custom,  and  Peter,  James,  and  John,  who  were  mending  their  nets,  caused  them 
 to  leave  all  and  follow  him :  therefore  also  it  implies  eftectual  call,  or  their  special  voca- 
 tion, or  his  working  of  faith  in  their  souls  ;  he  belps  the  lost  sinner  to  hang  upon  him, 
 cleave  to  him,  and  trust  in  him  alone  for  righteousness,  pardon,  and  eternal  life. 
 Into  what  So  much  as  the  fourth  general  head  of  discourse. 
 
 cf''^'!fb  ns  ^'  ^^l^i'^'i^'"  ''o*^  Jesus  Christ  bring,  or  carry  his  lost  sheep,  when  he  hath 
 
 his  lost  found  them  ;  I  mean,  into  what  state  and  condition,  and  unto  what  place  ? 
 
 sheep.  Answ.  1.  He  brings  them  from  a  state  of  death  unto  a  state  of  life,;  the 
 
 sheep  of  Christ  before  Christ  finds  them,  lie  under  the  sentence  of  death, 
 brmf  m'  ^'"'^^^^  ^^'  *'^'^  ^^^^  °*  mankind  ;  nay,  they  were  not  dead  in  law  only,  but  they 
 
 from  dcith  were  really  dead,  or  without  a  principle  of  spiritual  life  ;  they  lay  in  the 
 to'^f"^-  wicked  one,  like  carrion  in  a  common  shore,  or  as  dead  sheep  in  a';  filthy 
 
 ditch,  and  he  brings  them  to  life.     "  You  hath  he  quickened  that  were  dead  in  sins  and 
 trespasses,"  Eph.  ii.  1,  2.     Having  now  a  principle  of  spiritual  life  infused  into  them. 
 They  are  2.  He  brings  them  to  a  sense  of  spiritual  feeling  :  before,  though  a  great 
 
 aKjmie of"  mountain  of  horrid  guilt  lay  upon  them,  and  they  are  wounded  at  the  very 
 feeling,  heart;  yet  being  dead,  they  felt  no  pain,  never  cried  out ;  but  now  the  least 
 
 sin  is  like  a  sword  in  their  bowels,  and  they  are  forced  to  cry  out,  "  Being  pricked  at 
 heart,  men  and  brethren,  what  shall  we  do  T'  Acts  ii.  37.     And  as  the  jailor  did,  they 
 Brought    to  ■   <^'"y  O"*-'  "  Sii'S'  ■^l^^t  nius''  ^  '^°  t°  ^^  saved  ?"  Acts  xvi.  30. 
 the  sense  of         3.  Moreover,  he  brings  them  (by  infusing  a  vital  principle  into  them)  to 
 seeing.  ^-^^  sense  of  a  Spiritual  seeing:  "  Before  they  were  darkness,  but  now  light 
 
 in  the  Lord."  They  see  now  the  evil  of  sin,  and  how  they  have  broken  the  law  of  God, 
 and  were  under  wrath  and  the  curse,  and  come  also  to  behold  how  vile  and  filthy  they 
 are,  and  so  loathe  themselves,  crying  out,  "  Woe  is  me,  for  I  am  undone,"  Isa.  vi.  .5,  G. 
 And  this  is  eflected  by  their  beholding  the  glory  of  Jesus  Christ,  their  blessed  Shepherd  ; 
 Christ  con-  '^'''°  being  come  to  seek  them,  he  lets  them  see  his  glory, 
 lers   iost  4.     Also  by  this  means  there  is  a  beauty  put  upon  them.  Life  infused  into 
 
 >   '^''"  ^'  a  dead  person,  restores  lost  beauty.     0  wluit  a  vast  difl'erence  is  there  be- 
 
 tween a  dead  corpse,  a  man  dead,  and  a  living  man  ?  so  a  principle  of  spiritual  life  causes 
 the  soul  to  shine  in  heavenly  liveliness,  in  beauty  and  glory,  the  image  of  God  being 
 They  taste       stamped  Upon  the  soul  by  the  Spirit. 
 
 God  i8°°  ^-      By  this  means  likewise  they  come  to  taste  and  rehsh  the  things  of 
 
 God.  Now  they  "  Taste  the  Lord  is  gracious.  0  taste  and  see  (saith  David)  that  the 
 Lord  is  good."  Psal.  xxxiv.  8.  Alas,  dead  men  cannot  taste :  as  they  cannot  feel,  nor  see, 
 so  they  cannot  taste  ;  no  more  can  dead  sinners,  carnal  persons,  taste  how  good  God  and 
 Christ  is,  and  his  word  is,  they  cannot  savour  the  things  of  the  Spirit :  but  no  sooner  does 
 Christ  bring  them  to  life,  or  infuse  life  into  the  dead  soul,  but  he  finds  nothing  so  sweet  to 
 his  taste  as  spiritual  things  are,  especially  Christ,  and  the  love  of  Christ :  the  very  word  is 
 They  are  "  sweeter  than  honey  or  the  honey-comb." 
 
 brought  out  6.     Christ  brings  his  lost  sheep  from  the  power  of  Satan  unto  God  ;  Satan 
 
 ar  -ness  j^^^^  ^j^^  ^^^^  ^^  ^j^^^  before,  and  led  them  captive  at  his  will.  "  Tliey  walked 
 according  to  the  course  of  this  world,  according  to  the  prince  of  the  power  of  the  air,  the 
 spirit  that  now  worketh  in  the  children  of  disobedience,"  Eph.  ii.  2.  He  efiieclnally  before 
 worked  in  them,  governed  and  acted  them  ;  but  Christ  hath  subdued  that  strong  man 
 armed,  and  hath  rescued  them  out  of  his  hand,  and  "  hath  opened  their  eyes,  and  turned 
 them  from  darkness  to  light,  and  from  the  power  of  Satan  unto  God,"  Acts.  x.wi.  18.  This 
 is  Christ's  work,  though  he  be  pleased  to  attribute  it  to  his  ministers,  as  the  instruments 
 that  he  ordinarily  worketh  by,  or  makes  use  of.  Yet  he  is  the  great  agent,  "  who  hath 
 delivered  us  from  the  power  of  darkness,  and  translated  us  into  the  kingdom  of  his  dear 
 Son,"  Col.  i.  13.  The  darkness  of  ignorance,  of  imbelief,  of  sin  and  misery,  to  behold  the 
 ■svonderful  light  and  glory  of  God,  in  the  face  of  Jesus  Christ.     And  hence  we  are  said  to 
 
SEEM.    Xir.]  THE    I'AB.VBLE    OF    THF.    LOST    SHKEr.  351 
 
 bft  called,  or  brought  "  out  of  darlcness  into  his  marvellous  light,"  1  Pet.  ii  9.  In  his  spi- 
 ritual kingdom,  the  kingdom  of  grace,  amongst  his  subjects  and  servants,  whei;e  Christ 
 dwells  in  the  heart  by  his  Spirit,  and  so  we  are  united  unto  him,  by  faith  that  works  by 
 love. 
 
 7.  Jesus  Christ  brings  them  from  a  state  of  spiritual  bondage,  into  a  state     broT^h^jnt, 
 of  liberty  ;  he  hath  loosed  their  bonds,  they  were  caught  in  the  briars  or  fet-     a  state  of 
 ters  of  sin  and  the  devil ;  but  he  brings  them  into  a  state  of  gospel  hberty.    ''^'■''''y- 
 
 "  Stand  fast  in  the  liberty  wherewith  Christ  hath  made  you  free,  and  be  not  entangled 
 again  with  the  yoke  of  bondage,"  Gal.  v.  1.  He  sets  them  at  liberty  from  the  guilt  of  sin, 
 from  the  power  of  sin,  and  from  the  curse  of  the  moral  law,  and  from  all  legal  observations, 
 rites,  and  ceremonies,  even  from  all  legal  bondage,  and  slavish  fear,  and  from  God's  vin- 
 dictive justice,  and  his  eternal  wrath,  and  this  for  ever.  "  If  the  Son  therefore  make  you 
 free,  ye  shall  be  free  indeed,"  John  viii.  36.     Glorious  freedom,  soul-freedom,  and  eternal 
 
 freedom.  They  are 
 
 8.  He  carries  them  home  to  God,  who  as  a  dear  and  tender  Father  em-  ]Jo"JJJ|'Jo  ( 
 braces  them  in  his  arms.  "  Like  as  the  Father  embraced  his  prodigal  son,  God,  who  ( 
 and  fell  upon  his  neck  and  kissed  him."  He  did  not  upbraid  liim  for  his  for-  themlrThia 
 mer  wicked  and  profane  course  of  life  ;  he  doth  not  tell  liim  how  basely  he  had  "'''"*• 
 wasted  his  portion  on  harlots,  and  never  returned  until  almost  starved  with  hunger ;  no, 
 no,  not  a  word  of  this,  but  kisses  him,  and  for  joy  makes  a  great  feast,  and  calls  for  the 
 best  robe  to  be  put  upon  him,  and  a  ring  on  his  finger,  and  shoes  on  his  feet,  and  com-  ' 
 mands  the  fatted  calf  to  be  killed,  and  says,  "  Let  us  eat  and  be  merry,  for  this  my  son  )  \ 
 was  dead  and  is  alive  again,  he  was  lost,  and  is  found,"  Luke  xv.  22,  23,  24.  0  take  en- 
 couragement from  hence  to  fly  to  Christ,  to  cleave  to  ChrisI; ;  it  is  no  matter  how  great 
 your  sins  ai'e,  or  how  long  you  have  lived  in  an  ungodly  course  of  life.  If  now  you  are 
 helped  to  return  home,  or  if  Jesus  Christ  become  to  seek  you,  and  finds  you,  he  will  carry 
 you  to  his  Father,  who  with  joy  and  gladness  will  also  receive  you. 
 
 9.  Christ  brings  them  into  a  state  of  union  with  himself,  by  which  means     into  a  state 
 they  are  not  only  made  near  him,  but  become  also  very  dear  to  the  Lord  Jesus     j^f^se?"  ^'''"' 
 Christ,  even  as  a  bride  is  to  the  bridegroom.     "  But  now  in  Christ  Jesus,  ye 
 
 that  sometimes  were  afar  oft',  are  made  near  by  the  blood  of  Christ,"  Eph.  ii. 
 l.'^.  He  brings  them  into  the  bonds  of  the  covenant,  the  conjugal  knot  is  tied,  he  be- 
 trothes them  unto  himself  for  ever.  Nay,  my  brethren,  he  brings  them  into  a  state  of  like- 
 ness unto  himself,  he  infuseth  divine  or  spiritual  qualities  into  them,  and  circumcises  their 
 hearts  to  love  him,  and  delight  in  him,  who  before  had  lost  (as  you  heard)  all  the  proper- 
 ties of  sheep,  they  loving  then  to  waUow  like  swine  in  the  mire  of  sin  and  tilthiness. 
 
 10.  Jesus  Christ  brings  them  into  a  state  of  justification  and  reconciliation  intoast.ite 
 with  God  for  ever,  as  God  in  Christ  was  reconciled  to  them,  so  they  are  now  of  justifica- 
 reconciled  to  God,  and  are  pronounced  spotless  before  the  throne.     "  Being     *'"°' 
 
 •justified  by  faith,  we  have  peace  with  God  through  our  Lord  Jesus  Christ,"  Piom.  v.  1. 
 This  also  implies  a  pardon,  or  free  forgiveness  of  all  their  sins  :  such  that  are  justified 
 persons,  are  pardoned  persons,  their  sins  arc  forgiven,  and  shall  be  remembered  no  more. 
 
 11.  Jesus  Christ  brings  them  into  a  state  of  sanctification  and  holiness. 
 
 "  God  hath  not  called  us  unto  uncleauness,  but  unto  holiness,"  1  Thess.  iv.  7.  H'!.'''^' ,7'?''" 
 The  Lord  Jesus  finds  all  his  lost  sheep  very  foul,  polluted,  or  unclean,  and  sheep, 
 he  washes  them.  Shciep  we  know  are  subject  to  take  filth,  especially  such 
 that  go  astray,  and  they  must  be  washed.  Hence  it  is  said,  that  his  sheep  "  come  from 
 the  washing,  every  one  bearing  twain,  and  none  barren  among  them,"  Cant.  iv.  2. 
 They  are  not  only  washed  in  the  blood  of  Christ,  or  sanctified  by  the  Spirit,  but  are  also 
 made  fruitful :  they  bring  fortli  the  fruits  of  the  Spirit,  the  fruits  of  righteousness,  when 
 Christ  hath  found  them  and  brought  them  home  to  God ;  before  whilst  they  were  in  their 
 lost  condition,  they  brought  forth  no  fruit  to  him,  nor  can  they  bring  forth  fruit  until  they 
 are  purged,  sanctified,  and  thorougidy  washed.  "  He  saw  them  polluted  in  their  blood," 
 Ezek.  x/i.  6,  7,  like  a  new-born  uifant,  and  that  was  the  time  of  his  love  ;  that  is,  that 
 was  the  time  of  the  manifestation  of  his  love  :  "  and  then  he  cast  his  skirt  over  them,  and 
 covered  their  nakedness ;  that  is,  he  put  on  them  the  robe  of  his  own  righteousness.  "  And 
 then  I  washed  thee  with  water,  yeia  1  tlioroughly  washed  away  tliy  blood  from  thee,  and  I 
 anointed  thee  with  oil,"  Ver.  9.  He  purgeth  them  from  all  original,  and  from  all  actual 
 pollution  whatsoever.  "  He  hath  loved  us,  and  washed  us  from  our  siiis  in  his  own  blood," 
 Rev.  i.  5.  They  are  not  Christ's  sheep  that  are  not  found  and  carried  home,  i.  e.,  they 
 are  not  called  and  justified,  who  are  not  sanctified. 
 
3')2  TIJK    I'ARvni.E    OF    TIIR   LOST    Sill  EP.  [bOOK    II. 
 
 Christ's  12.     Clirist  carries  tliein  into  good  pastures,  where  he  makes  them  feed 
 
 brought  into  and  lie  down  together,  and  leads  them  to  still  waters  :  those  waters  that  run 
 fat  pastures,  ggftiy^  gently,  that  cause  the  soul  to  possess  inward  peace  and  serenity  of 
 mind.  "  And  they  shall  lie  in  a  good  fold,  and  feed  in  fat  pastures,"  Psal.  xxiii.  1,  2, 
 Ezek.  xxxiv.  14.  This  implies,  they  shall  wander  no  more  on  the  mountains  of  error  and 
 heresy  ;  Christ  leads  them  out  of  all  idolatry  and  superstition,  out  of  Babylon  and  all  false 
 worship,  they  shall  no  more  be  detiled  with  women,  that  is,  by  the  pollution  of  false 
 churches,  or  with  harlot-worship  ;  the  church  of  Rome  is  called  the  mother  of  harlots. 
 Are  there  no  false  churches  but  the  Romish  church  ?  yea,  there  are,  no  doubt,  she  hath 
 whorish  daughters,  though  not  such  vile  and  beastly  harlots  as  the  mother  is  ;  all  churches 
 that  sprang  from  her,  or  are  of  the  like  nature,  in  respect  of  their  constitution,  and  that 
 retain  many  of  her  superstitious  names,  garbs,  rites,  and  ceremonies,  no  doubt  they  are 
 her  daughters.  Were  the  gospel-churches  national,  or  did  they  receive  into  those  churches 
 profane  persons?  no,  no,  they  were  a  separated  people,  and  a  congregational,  and  a  holy 
 community,  being  not  conformable  to  this  world  ;  and  into  such  a  church  Jesus  Christ 
 brings  his  sheep. 
 
 13.  And  from  hence  it  followeth,  that  he  carries  his  lost  sheep  when  he 
 Christ  car-  ]ja.th  found  them  into  his  own  fold,  or  into  some  true  gospel  church  ;  and  in- 
 imo  his' own  deed  no  sooner  hath  Christ  found  his  sheep,  but  they  with  the  spouse,  enquire 
 fold.  where  he  feeds.     "  Tell  me,  0  thou  whom  my  soul  loveth,  where  thou  feedest, 
 
 and  where  thou  makest  thy  flock  to  rest  at  noon  ;  for  why  should  I  be  as  one  that  turneth 
 aside  by  the  flocks  of  thy  companions  ?  Cant.  i.  7.  Why  should  I  feed  with  false  churches, 
 who  call  themselves  thy  companions,  or  thy  churches?  It  is  said,  "  The  Lord  added  to 
 the  church  daily  such  as  should  be  saved,"  Acts  ii.  47.  "  Christ  directs  all  his  sheep, 
 to  go  forth  by  the  footsteps  of  the  flock,  and  to  feed  beside  the  shepherd's  tents,"  Cant. 
 i.  8. 
 
 14.  And  lastly,  Christ  will  carry  all  his  lost  sheep  home  at  last,  to  dwell  in  heaven 
 with  him  for  ever.  "  My  sheep  hear  my  voice,  and  they  follow  me,  and  I  give  unto  them 
 eternal  life,  and  they  shall  never  perish,  nor  can  any  pluck  them  out  of  my  liand,"  John 
 X.  27,  28.  I  will  bring  them  unto  the  actual  possession  of  eternal  life  in  the  kingdom  of 
 glory  :  they  shall  be  all  kept  by  his  power,  through  faith,  unto  salvation,  which  faith, 
 as  he  is  the  Author  of  it,  so  he  is  the  finisher  of  it  also.  "  Fear  not,  little  flock, 
 for  it  is  your  Fatlier's  good  pleasure  to  give  you  the  kingdom,"  Luke  xii.  32.  By 
 this  kingdom  doubtless  is  meant,  that  state  of  honour,  dignity,  and  glory  to  come  ;  and 
 though  the  beginning  of  it  may  be  on  earth  for  a  thousand  years,  yet  it  refers  to  that  glory 
 they  shall  possess  in  heaven  for  evermore. 
 
 APPLICATION. 
 
 First,  from  hence  we  may  infer,  that  Jesus  Christ,  who  is  the  Shepherd  of  his  sheep,  is 
 the  best  of  shepherds,  or  that  there  is  no  shepherd  like  to  the  Lord  Jesus,  he  far  exceeds 
 all  shepherds. 
 
 1.  For  wisdom.  He  is  called  the  wisdom  of  God,  the  essential  wisdom 
 wiseshep-  of  God,  being  in  him,  "  In  whom  the  fulness  of  the  Godhead  dwells  bodily," 
 ^"^-  Col.  ii.  9.     Denoting  the  personal  habitation  of  the  deity  in,  and  union  of  it 
 
 with  the  human  nature.  Moreover,  he  is  the  wisdom  of  God  in  a  mystery  shines  forth  in 
 him,  as  Mediator,  in  his  working  out  of  our  redemption.  His  wisdom  appears  as  he  is  a 
 shepherd. 
 
 (1.)  He  knows  where  all  his  lost  sheep  are,  who  are  lost  and  scattered  on  the  mountains, 
 or  in  the  wilderness  of  this  world,  other  shepherds  when  their  sheep  are  lost,  know  not 
 where  they  are,  but  Christ  doth.  "  Then  spake  the  Lord  to  Paul  in  the  night  by  a  vision, 
 be  not  afraid,  but  speak,  and  hold  not  thy  peace,  for  I  am  with  thee  ;  no  man  shall  set 
 upon  thee,  to  hurt  thee,  for  I  have  much  people  in  this  city,"  Acts  xviii.  9,  10.  There 
 were,  it  seems,  many  the  Father  had  given  Christ,  that  dwelt  in  the  city  of  Corinth ;  and 
 though  Paul  knew  them  not,  nor  were  they  yet  called,  but  abode  until  that  time  in  their 
 lost  state  and  condition,  yet  Jesus  Christ  knew  them.  "  The  Lord  knoweth  who  they  be 
 that  are  his,"  and  where  they  dwell,  such  wisdom  hath  he  above  all  other  shepherds.  (2.) 
 He  knows  what  way  to  go,  and  what  he  must  do  that  he  may  find  them,  and  bring  them 
 all  home.  (3.)  He  knows  them  all  by  name,  as  he  said  to  Moses,  "  I  know  thee  b- 
 name,"  Exod.  xxxiii.  12.  Some  think  in  the  eastern  countries,  the  shepherds  gave  name 
 to  all  their  sheep,  and  that  our  Saviour  alludes  to  that,  in  John  x.  3.  "  And  he  callet 
 his  own  sheep  by  name,  and  leadeth  them  out."     Whatevei  your  name  is,  by  which  yc 
 
SERM.    XII.]  THE   PARABLE   OF    THE   LOST    SHEEP.  353 
 
 are  called,  Jesus  Christ  knoweth  it  fiill  well.  (4.)  He  knows  the  hearts,  nature,  state,  and 
 condition  of  all  his  sheep.  (3.)  He  Icnows  how  to  heal,  to  wash,  to  feed,  to  lead,  and  to 
 govern  them  also. 
 
 2.  For  love  he  far  exceeds  all  other  shepherds  ;  what  sliepherd  ever  so  Christ  cx- 
 loved  his  sheep,  as  to  lay  down  his  life  for  them,  "  He  loved  us,  and  washed  shcpiicrds  in 
 us  in  his  own  blood,"  Eev.  i.  5.    What  love  was  ever  like  to  this  love  ?  "  As     '"'''''• 
 
 the  Father  knoweth  me,  even  so  I  know  the  Father,  and  I  lay  down  my  life  for  my  sheep," 
 John  X.  1-5.  Christ  would  not  only  have  us  to  know  the  sincerity  of  his  love,  but  also  the 
 degrees  or  greatness  of  it,  and  therefore  he  often  compares  it  to  that  love  wherewith  the 
 Father  loveth  him,  and  also  repeats  his  laying  down  his  life  ;  ver.  17,  "Therefore  doth 
 my  Father  love  me,  because  I  lay  down  my  life,  that  1  may  take  it  up  again." 
 
 3.  For  power,  he  excels  all  other  shepherds,  he  is  the  power  of  God  ;  or  him  Christ  a 
 that  God  hath  made  strong  for  himself.  In  respect  of  his  deity,  he  is  the  strong  powertui"* 
 and  Almighty  God,  and  as  Mediator  God-man  ;  all  the  divine  attributes  are  shepherd, 
 united,  and  equally  exert  their  power  in  the  salvation  of  the  elect.  "  He  was  declared  'n 
 be  the  Son  of  God  with  power,  according  to  the  Spirit  of  holiness,  by  the  resun-ection  from 
 the  dead,"  Rom.  i.  4.  Though  he  was  the  Son  of  God  from  eternity,  yet  as  he  was  God- 
 man,  he  was  then  declared  and  owned  to  be  the  Son  of  God,  and  was  then  known  even  by 
 his  resurrection  from  the  dead,  to  be  the  Most  High  God  ;  how  else  could  he  have  raised 
 himself?  for  he  laid  down  his  life,  and  took  it  up  again,  and  now  is  exalted  with  power, 
 majesty,  and  glory,  at  God's  right  hand,  and  "  so  is  able  to  save  to  the  uttermost  all  that 
 come  to  God  by  him,"  Heb.  vii.  25.  No  lion,  no  devil,  no  powers  of  hell  and  darkness, 
 can  withstand  him  ;  he  is  able  to  rescue  his  poor  lost  sheep  out  of  the  paw  of  the  old  lion. 
 David  was,  in  delivering  his  sheep  out  of  tlie  paw  of  a  lion,  a  lively  figure  of  Jesus  Christ. 
 "  And  David  said  unto  Saul,  Thy  servant  kept  his  Father's  sheep,  and  there  came  a  lion 
 and  a  bear,  and  took  a  lamb  out  of  the  flock  :  and  I  went  out  after  him,  and  ^mote  him, 
 and  delivered  it  out  of  his  mouth,  and  when  he  arose  against  me,  I  caught  him  by  the 
 beard,  and  smote  him,  and  slew  him.  Thy  servant  slew  both  the  lion  and  the  bear,"  1  Sam. 
 xvii.  34,  35,  36.  David  was  a  valiant  and  powerful  shepherd  ;  but  in  this  I  say,  he  was  a 
 type  of  Christ,  who  hath  subdued  the  devil,  that  roaring  lion,  and  delivered  all  his  lost  sheep 
 out  of  his  mouth,  who  had  taken  them  as  a  prey  in  his  teeth.  Jesus  Christ  is  able  to  cany 
 home  3000  sheep  on  bis  shoulders  at  one  time,  nay,  100,000.  He  hath  vanquished  all  the 
 powers  of  the  infernal  lake  ;  "  Hath  spoiled  principahties  and  powers,  and  made  a  show  of 
 of  them  openly,  tiiumphing  over  them  in  it,"  Col.  ii.  25.  Therefore  no  poor  sinners  need 
 to  fear,  that  Christ  comes  to  seek  and  find,  let  their  sins  be  never  so  great ;  for  he  it  is 
 "  that  speaks  in  righteousness,  and  is  mighty  to  save,"  Isa.  Ixiii.  1. 
 
 4.  "  Jesus  Christ  excels  all  other  shepherds  in  care  and  faithfulness."    See     ciirist  a 
 here  in  this  parable  how  he  is  set  forth  as  to  his  care  of  one  sheep  gone  astray,     shepherd, 
 he  will  not  lose  one  soul  which  the  Father  gave  to  him ;  what  he  did  in  seeking  of  all  his  lost 
 sheep,  is  here  expressed,  as  if  he  had  done  it  all  for  one;  he  is  so  careful  and  so  faithful  that  he 
 will  bring  home  every  particular  lost  sheep  ;  of  all  the  Father  hath  given  to  him  he  will  lose 
 none,  he  wUl  say  at  the  great  day,  "  Here  am  I,  and  all  the  children  thou  hast  given  me." 
 
 5.  F  or  watchfulness.     Though  this  is  comprehended  in  what  I  said  last,     chrirt  a 
 yet  in  some  things  it  may  a  little  difter  :  the  most  careful  shepherd  that  ever     watchful 
 was  (save  Christ  himself)  must  sometimes  sleep,  and  then  the  sheep  are  in     ^''^^p'"^''''- 
 danger  ;  but  Christ  never  sleepeth  at  all,  he  keeps  always  awake.     "  He  that  keepeth  thee 
 will  not  slumber,"  Psal.  cxxi.  3,  4,  5.     "  Behold,  he  that  keepeth  Israel,  shall  neither 
 slumber  nor  sleep."  "  The  Lord  is  thy  keeper,  the  Lord  is  thy  shade  upon  thy  right-hand." 
 0  what  a  happy  case  are  believers  in.     How  safe  are  all  Christ's  sheep,  who  have  such  a 
 watchful  and  careful  Shepherd. 
 
 Secondly,  We  infer  from  hence,  that  none  of  Christ's  sheep  shall  want  anything  which 
 is  good,  they  may  all  say  with  David,  "  The  Lord  is  my  Shepherd,  I  shall  not  want,"  Psal. 
 xxiii.  1.  (1.)  They  shall  not  want  seeking  if  gone  astray.  (2.)  They  shall  not  want  pas- 
 tures to  feed  and  lie  down  in.  (3.)  They  shall  not  want  folding.  (4.)  They  shall  not 
 want  heahng,  he  forgiveth  all  their  iniquities,  and  healeth  all  their  diseases,  as  David  ex- 
 perienced, Psal.  ciii.  3.  (5.)  They  shall  not  want  strengthening,  he  will  strengthen  them 
 out  of  Sion.  "  Be  of  good  cheer,  he  shall  strengthen  j'our  hearts,"  Psal.  xxxi.  24.  (6.) 
 Nor  shall  they  want  quickening,  for  he  will  revive  their  sinking  and  drooping  spuits.  .  (7.) 
 They  shall  not  want  comfort  in  their  afllictions  and  tribulations ;  and,  which  is  more  than 
 all,  they  shall  not  want  his  own  gracious  presence,  for  this  Shepherd  will  never  leave  them. 
 "  Lo,  I  am  with  you  always  to  the  end  of  the  world,"  Matt,  xxviii,  20.     He  is  witili  his 
 
354  THf.    PARABLE    OF    TUF.    LOST    SnEFP.  [bOOK   H. 
 
 sheep  ilay  ami  night,  he  watcheth  them  "  like  as  the  vineyard  of  red  wine,"  continnally, 
 that  none  may  hurt,  annoy,  or  devour  them,  Isa.  xxvii.  2. 
 
 How  to  Thirdly,  Trial.     It  may  be  improved  by  way  of  examination  or  trial.    Are 
 
 know  who  you  Christ's  sheep  ?  see  to  it.  It  behoveth  us  all  to  search  and  see  whether 
 sheep.  we  are  his  slieep  or  not ;  if  you   are  his  sheep,   you  are  either  such  who  are 
 
 lost,  and  yet  not  brought  home,  or  else  such  that  are  found,  I  mean,  effectually  called. 
 Now  none  know  they  are  lus  sheep  xmtil  he  hath  found  them.  Election  is  only  known  by 
 special  vocation:  though  Chiist  knows  who  are  his  that  are  yet  sinners  and  ungodly,  yet 
 we  do  not. 
 
 Quest.  How  may  we  know  who  are  lost,  or  not  yet  found,  not  called  or  brought  home  ? 
 
 Answ.  I  answer  by  asking  you  a  few  questions. 
 
 1.  Art  thou  an  ignorant  person  ?  dost  thou  not  know  (nor  ever  didst  know)  what  it  is 
 to  be  lost,  or  to  be  undone,  being  in  a  state  of  wrath  and  misery  ?  if  not,  be  sure  thou  art 
 one  of  them  that  are  lost. 
 
 2.  Art  thou  one  that  thinkest  to  return  home  only  by  calling  or  crying  for  mercy,  "  Lord 
 have  mercy  upon  me,  Christ  have  mercy  upon  me  ?"  If  it  be  thus,  certainly  thou  art  lost, 
 and  in  a  wofid  condition :  such  that  are  called  home  believe  in  Christ,  as  well  as  pray  for 
 mercy  ;  they  see  how  justice  comes  to  be  satisfied  for  their  sins,  and  see  the  way  to  the 
 city  of  refuge,  and  run  thither. 
 
 3.  Art  thou  one  that  thinkest  to  return  home  to  God  by  doing,  I  mean,  by  virtue  of  thy 
 own  good  works,  good  duties,  and  good  deeds,  a;  priiyer,  hearing  the  word,  repentance, 
 and  reformation  of  life,  or  by  acts  of  charity  ?  if  it  be  thus,  it  appears  thou  art  lost,  and 
 knowest  not  the  way  to  return  home. 
 
 4.  Dost  thou  think  that  that  light  which  is  in  thee,  and  in  all  mankind,  or  the  law  of 
 God  written  in  thy  heart,  is  sufficient  to  guide  or  light  thee  home  to  God  ?  if  so,  thou  art 
 in  darkness  and  lost  be  sure  ;  for  what  is  that  light  but  some  remainders  of  the  law  of  the 
 first  covenant  light  ?  and  by  the  deeds  of  the  law,  or  works  and  light  of  the  law,  can  no 
 flesh  return  home,  or  be  justified  in  his  sight. 
 
 5.  Or  art  thou  one  that  restetli  on  a  form  of  godliness,  without  the  power,  "  drawing 
 near  to  God  with  thy  mouth,  when  thy  heart  is  far  from  him  ?"  Isa.  xxix.  13.  May  be 
 tliou  art  baptized  and  become  a  member  of  a  church,  and  dost  break  bread,  and  art  called 
 a  saint ;  but  if  thou  thinkest  this  way  thou  art  brought  home  to  God,  and  dost  rest  on  these 
 external  privileges,  thou  art  certainly  lost  and  undone. 
 
 6.  Or  art  thou  a  profane  person,  or  a  carnal  worldling,  a  drunkard,  a  swearer,  a  whore- 
 monger ?  &c. ;  thou  art  lost  if  it  be  thus,  or  if  thou  livest  in  any  one  sin,  allowing  and 
 loving  of  it. 
 
 7.  Dost  thou  not  love  nor  relish  spiritual  things,  but  only  savourest  the  things  of  the  flesh, 
 and  findest  no  sweetness  in  God,  in  Christ,  nor  in  his  word  ?  if  so,  thou  art  lost. 
 
 8.  Dost  thou  not  love  Christ's  pastures,  but  rather  treadest  down  with  thy  feet  such 
 good  food  that  the  sheep  of  Christ  feed  upon?  or  despisest  thou  prayer,  hearing  of  the 
 word,  and  other  gospel-ordinances  ?  be  sure  then  thou  art  none  of  his  sheep,  but  art  one 
 lost  and  undone,  in  respect  of  tliy  present  state  anil  condition. 
 
 9.  Or  dost  thou  thrust  with  the  shoulder,  and  watchest  occasions  to  reproach  the  sheep 
 of  Christ,  branding  them  with  the  odious  name  of  hypocrites,  because  of  some  slips  and 
 infirmities  thou  seest  in  them  ?  dost  thou  bite  and  snarl  at  the  sheep  ?  then  thou  rather 
 seemest  to  be  a  dog,  than  one  of  Christ's  sheep. 
 
 10.  Or  art  thou  a  self-righteous  person,  one  that  never  went  astray?  if  so,  thou  verily 
 art  one  of  them  that  Christ  leaves  in  the  wilderness,  and  none  of  them  whom  he  seeks. 
 
 Now  if  thou  art  one  of  Christ's  sheep,  thou  mayest  know  it  by  these  following  characters. 
 Who  are  ^-  Thou  art  one  that  knows  his  voice  from  the  voice  of  strangers.     "  My 
 
 Christ's  sheep  know  my  voice."    Thou  canst  distinguish  betwixt  his  holy  doctrine  and 
 
 s  eep-  j-^igg  Qj.  corrupt  doctrine. 
 
 2.  Dost  thou  know  Jesus  Christ  ?  "I  know  my  sheep,  and  am  known  of  mine."  They 
 know  the  person  of  Christ,  and  the  personal  excellencies  of  Jesus  Christ ;  they  know  his 
 work  and  offices  as  he  is  Mediator,  they  Icnow  the  beauty,  the  worth  and  preciousness,  and 
 the  necessity  of  Christ. 
 
 3.  Dost  thou  love  Christ  with  a  great,  a  sincere  and  superlative  love  ?  Is  he  "  the 
 chiefest  to  thee  of  ten  thousands  ?"  Cant.  v.  1 0.  Hath  he  thy  heart  ?  thy  whole  lieart  ? 
 Canst  thou  say,  "  Whom  have  I  in  heaven  but  tliee,  and  there  is  none  on  earth  that  I  de- 
 sire besides  thee,  or  in  comparison  of  thee  ?  Psal.  Ixxiii.  25. 
 
 4.  I)ost  thou  love  the  sheep  of  Christ,  all  the  sheep  and  penple  of  God,  not  only  those 
 
SEEM.     XIII.]  THE    PARAHLE    OF    THE    LOST    SHEEP.  355 
 
 who  feed  in  thy  pasture,  and  lie  dowa  in  the  same  fold  where  tliou  art,  bat  others  also 
 yea,  all  the  saints,  even  such  that  differ  ia  some  things  from  thee  ?  He  that  is  a  true 
 Christian,  loves  all  the  children  of  God,  all  in  whom  he  sees  the  blessed  image  of  their 
 heavenly  Father  :  "  By  this  we  know  we  are  passed  from  death  to  life  ;  because  we  love 
 the  brethren,"  1  John  iii.  14.  "  He  that  lovetb  him  that  begat,  loveth  them  also  that  are 
 begotten  of  him,"  1  John  v.  1. 
 
 5.  Dost  thou  love  to  feed  with  the  sheep  of  Christ,  to  feed,  fold,  and  lie  down  with 
 them  ?  s^me  like  their  pastures,  the  doctrine  of  Christ,  the  promises  of  Christ,  but  they  do 
 not  love  of  his  ordinances,  nor  will  they  come  into  his  fold. 
 
 6.  Art  thou  humble  and  harmless  ?  Sheep  are  harmless  and  innocent  creatures, 
 they  are  not  envious  nor  malicious  persons.  "  Goncerniag  malice  they  are  children," 
 Matt,  xviii.  2,  3,  or  like  httle  children  ;  and  they  are  also  humble,  and  lowly  in  heart, 
 having  no  conceit  or  high  thoughts  of  their  own  wisdom,  knowledge,  or  attainments  ;  but 
 are  nothing  in  their  own  sight,  and  think  better  of  others  than  of  themselves. 
 
 7.  Are  you  profitable  persons  ?  no  creatures  are  more  profitable  to  their  owners  than 
 sheep,  in  respect  of  increase,  and  also  in  respect  of  their  flesh  and  fleece  :  so  Christ's  sheep 
 are  more  profitable  to  Christ  than  all  people  on  earth,  John  xv.  8,  they  bring  most  glory 
 to  him,  they  bring  forth  much  fruit,  and  are  very  useful  to  their  brethren,  friends,  and 
 neighbours  ;  they  do  good  to  all,  especially  to  the  household  of  faith.  "  The  righteous  is 
 more  excellent  than  his  neighbour,"  Prov.  xii.  2G. 
 
 1.  Dost  thou  know  that  thou  wast  once  lost,  and  without  Christ ;  and  also  that  he  sought 
 thee  first,  before  thou  didst  seek  after  him  ?  also  dost  thou  know  when,  and  how  thou  wast 
 first  wrought  upon  ?  and  dost  thou  find  a  great  change  in  thee,  and  that  thou  art  trans- 
 lated out  of  the  kingdom  and  power  of  sin  and  Satan,  into  the  kingdom  of  God's  dear  Son  : 
 if  thou  canst  experience  these  things,  no  doubt  but  thou  art  one  of  those  sheep  Christ  has 
 found,  and  carried  home  to  his  Father's  house. 
 
 One  word  to  you  that  are  yet  in  a  lost  condition. 
 
 What  though  thou  art  not  yet  called,  not  yet  sought  for  nor  found  out,  yet  thou  mayest 
 have  hopes  Christ  will  meet  with  thee,  because  thou  art  where  he  hath  found  many  here- 
 tofore, and  where  they  found  him ;  they  did  not  presently  meet  with  him,  nor  did  he  find 
 them  at  the  first  call  of  the  gospel.  God  called  Samuel  three  times  before  he  knew  it  was 
 God  that  called  him  ;  therefore  wait  until  his  time  is  come.  The  poor  lame  man  waited 
 thu"ty-eight  years  at  the  pool  before  he  found  a  cure. 
 
 So  much  at  this  time. 
 
 SEEMON    XIIL 
 
 He  layeth  it  on  his  shoulders  rejoicing. — Luke  xv.  5,  6. 
 
 We  have  showed  that  Christ's  finding  a  lost  sinner,  doth  imply  the  work  of  God's  Spirit  in 
 convictions  and  in  regeneration.  Yet  the  bare  expression  of  finding  his  sheep,  our  Lord  fore- 
 saw would  not  fully  set  forth  or  evince  each  act  of  his  sovereign  grace  upon  the  soul  of  a 
 sinner ;  and  therefore  he  adds,  the  taking  of  it  upon  his  shoulders,  and  so  with  joy  carry- 
 ing it  home. 
 
 From  whence  we  have  noted  this  proposition,  viz. 
 
 Doct.  IV.  That  lost  sinners  cannot  go  home  to  God  of  themselves,  they  cannot  go  home 
 on  their  own  feet,  but  must  be  taken  up  in  Christ's  arms,  and  laid  on  his  shoulders,  viz.,  by 
 the  almighty  power  of  the  Lord  Jesus  Christ  carried  home. 
 
 When  we  read  of  the  finger  of  God,  it  denotes  the  power  of  God's  Spirit.  "  If  I  by  the 
 finger  of  God  cast  out  devils,"  Luke  xi.  20.  But  by  the  arm  of  God  is  signified  the  great- 
 ness of  his  strength,  and  most  powerful  operations.  "  To  whom  hath  the  arm  of  God  been 
 revealed  ?"  Isa.  liii.  1.  That  is,  his  almighty  power  exerted  in  working  faith  in  the  soul. 
 So  by  Christ's  shoulders  is  no  doubt  meant,  his  eflicacious  and  eflfectual  power  put  forth  in 
 regenerating  and  converting,  or  carrying  home  a  sinner  unto  God,  because  the  strength  of 
 a  man  lies  in  his  arms  and  shoulders.  Now  this  therefore  comprehends  (as  I  conceive,)  two 
 things. 
 
 1.  The  mighty  power  of  Christ  put  forth  in  the  first  work  of  grace  upon  the  sinner's  heart. 
 
 2.  The  constant  care  of  Christ  in  his  supporting,  upholding,  and  preserving  of  a  believer 
 
 2  A  2 
 
356  THE  PAEABLE  OF  THE  LOST  SHEEP.  [BOOK  n. 
 
 by  bis  migbty  power,  to  tbe  end  of  their  days.     "  Who  are  kept  by  the  mighty  power  of 
 God  through  faith,  mito  salvation."     For  the  same  power  tliat  works  grace  in  us  when  we 
 are  first  converted,  must  preserve  us  in  a  state  of  grace,  until  it  is  finally  perfected.     Hence 
 Christ  is  said  to  be  "  the  Author  and  Finisher  of  our  faith." 
 In  the  prosecution  of  this  proposition,  I  shall  endeavour  to  do  two  or  three  things. 
 
 I.  Prove  the  truth  thereof  by  several  texts  of  Scripture. 
 
 II.  By  divers  arguments  and  demonstrations  taken  therefrom. 
 
 III.  Improve  it. 
 
 I.  The  first  text  is  that  in  John  xv.  5,  "  Without  me  you  can  do  nothing." 
 Irresistible  Qq^  a  branch  graft  itself  into  a  vine,  or  being  severed  or  cut  off  from  the  vine, 
 Kging  '"  bring  forth  fruit  ?  No,  all  wiU  say,  either  of  these  is  impossible.  So  no  man 
 home  lost  ^^^  j^y  aj,y  power  of  his  own,  graft  himself  into  the  true  Vine,  it  must  be  done 
 by  Jesus  Christ  alone  ;  he  it  is  that  takes  a  sinner  off  of  the  old  stock,  tbe  old 
 root  i.  e.  the  first  Adam,  and  by  his  Spirit  unites  it  to  himself.  "  Without  me  (that  is, 
 without  union  with  me,  or  except  ye  be  united  to  me,  as  branches  are  united  to  the  vine,) 
 ve  can  do  nothing,"  ye  can  bring  forth  no  acceptable  fruit  to  God.  Moreover,  the  branch 
 that  is  grafted  into  the  stock  is  passive,  it  is  wholly  the  work  of  the  husbandman.  So  a 
 sinner's  implantation  into  Christ,  is  the  alone  work  of  God,  that  spiritual  Husbandman. 
 
 Without  me,  that  is,  without  my  almighty  arm  be  made  bare,  my  power  exerted,  or  the 
 power  of  tbe  Messiah,  who  is  called  "  the  Power  of  God,  and  the  Wisdom  of  God." 
 
 Another  text  is  Jolm  vi.  44,  "No  man  can  come  unto  me,  except  the  Father  which  hath 
 sent  me  draw  him."  This  is  not  the  drawing  of  ministers  (as  I  have  formerly  noted)  but 
 of  the  sublime  and  irresistible  influences  of  the  holy  God  upon  the  heart,  by  which  he  in- 
 clines bows,  and  subjects  the  stubborn  and  rebellious  will  to  believe  and  receive  the  Lord 
 Jesus  Christ.  "My  people  shall  be  willing  in  the  day  of  my  power,"  Psal.  ex.  3.  Our 
 Lord  explains  in  ver.  6f),  what  he  means  by  drawing  in  verse  44.  "  And  I  said  therefore 
 unto  you,  that  no  man  can  come  unto  me,  except  it  were  given  unto  him  of  my  Father." 
 Unless  the  Spirit  be  given,  a  new  heart  be  given,  grace  be  given,  faith  be  given,  or  divine 
 power  be  given  of  my  Father.  To  these  two  scriptures  I  may  add  another,  John  i.  13, 
 "  Which  were  born  not  of  blood,  nor  of  the  wiU  of  the  flesh,  nor  of  the  will  of  man,  but  of 
 God."  Not  of  blood,  that  is,  not  by  regeneration,  or  of  the  blood  of  Abraham  in  a  lineal 
 way,  as  if  gi'ace  or  the  new  birth  was  the  product  of  nature,  or  by  that  legal  covenant  made 
 with  Abraham's  fleshly  seed  as  such.  "  We  have  Abraham  to  our  father."  They  con- 
 cluded they  were  the  children  of  God,  because  they  proceeded  from  the  loins  of  Abraham. 
 Not  of  flesh,  not  of  the  lusts  of  the  flesh,  say  some ;  but  I  rather  think  he  means  by  flesh, 
 those  lefal  privileges  under  the  law,  according  to  that  of  Paul,  '2  Cor.  v.  18,  "  Henceforth 
 we  know  no  man  after  the  flesh,"  or  esteem  not,  prefer  not  any  man  to  be  better  than  others 
 because  of  their  fleshly  or  legal  privileges  under  the  law,  compared  with  what  he  says  in 
 another  place,  "  Though  I  might  have  confidence  in  the  flesh,  if  any  other  man  thmketh  that 
 he  hath  whereof  he  might  trust,  I  more  ;  circumcised  the  eighth  day,  of  the  stock  of  Israel, 
 of  the  tribe  of  Benjamin,  a  Hebrew  of  the  Hebrews  ;  as  touching  the  law  a  Pharisee,  and 
 concerniuf  zeal,  persecuted  the  chm-ch ;  touching  the  righteousness  which  is  of  the  law 
 blameless,"  Phil.  iii.  4 — 6.  None  of  these  great  privileges  availed  him  any  thing ;  regene- 
 ration proceedeth  not  from  hence.  No  man  is  a  son  of  God  by  virtue  of  fleshly  or  legal 
 privileges,  or  by  means  of  his  own  works,  or  inherent  righteousness.  Nor  of  the  will  of  man, 
 or  by  the  power  of  man's  wiU,  or  by  any  act  he  is  able  to  exert ;  for  before  grace  or  a  vital 
 principle  is  infused,  all  he  can  do  are  but  dead  works,  and  please  not  God.  No  man  can 
 do  any  thint'  to  oblige  God  to  adopt  him  to  be  his  child,  or  procure  that  gi-eat  blessing ;  no, 
 such  that  have  the  privilege  to  become  the  sous  of  God,  are  regenerated  by  the  Spirit.  Hence 
 he  adds  "  but  of  God,"  that  is,  they  are  bora  of  God.  Whatsoever  may  be  the  true  sense 
 of  the  former  words,  by  these  words  it  is  plain  and  evident,  that  God  is  the  efficient  or  great 
 agent  in  regeneration,  or  the  procreant  cause  of  aU  those  that  are  the  sons  and  daughters  of 
 God.  To  be  born  of  God  signifies  a  reception  of  a  vital  principle  from  him,  in  a  superna- 
 tural way.  Another  text  that  confirms  this  truth  we  have  in  E-om.  Lx.  16,  "  So  then  it  is  not 
 of  him  that  willeth,  nor  of  him  that  runneth,  but  of  God  that  showeth  mercy."  The  grace 
 of  God  in  election  and  regeneration,  was  not  of  Jacob's  will,  nor  is  it  of  any  man's  own  free 
 will,  because  be  chooseth  or  willeth  to  become  God's  child ;  for  naturally  no  man  can  will 
 any  thing  that  is  truly  or  spuitually  good.  It  is  not  of  him  that  willeth  or  runneth,  not 
 from  any  motion,  act,  or  action,  work,  desire,  mclination,  purpose,  or  endeavour  of  any 
 man  foreseen  of  God,  that  he  is  either  elected,  renewed,  or  adopted,  but  alone  of  the  free 
 love,  grace,  and  mercy  of  God.     "  Not  by  works  of  righteousness  which  we  have  done,  but 
 
SERM.  Xin.]  THE  PAUABLE  OF  THE  LOST  SHEEP.  357 
 
 according  to  liis  mercy  he  saveth  us  by  the  washing  of  regeneration,  and  renewing  of  the 
 Holy  Ghost ;  which  he  hath  shed  on  us  abundantly,  through  Jesus  Christ  our  Lord,"  Tit. 
 iii.  5,  G.  The  Holy  Spirit  shed  on  us,  and  the  effects  of  it  in  regeneration,  arc  both  ascribed 
 to  the  free  and  rich  grace,  favour,  and  mercy  of  God,  through  Jesus  Christ.  Compare  this 
 with  what  our  apostle  speaketh  in  another  place.  "  Not  that  we  are  sufficient  of  ourselves 
 to  think  anything  as  of  ourselves,  but  all  our  sufficiency  is  of  God,"  2  Cor.  iii.  5.  As  if  he 
 should  have  said,  let  none  think  that  we  are  able  or  sufficient,  or  have  power  to  change  men's 
 hearts,  though  God  has  made  us  able  ministers  of  the  New  Testament ;  no,  we  cannot  of 
 oui-selves  without  the  divine  Spirit,  do  so  much  as  think  one  good  thought,  which  is  the  lowest 
 human  act.  We  may  see  from  hence  the  impotency  of  man's  will  unto  anything  that  is  truly 
 and  spiritually  good.  He  doth  not  speak  here  of  God  as  the  God  of  nature,  from  whom  indeed 
 we  derive  our  power  of  thinking  what  may  be  naturally  or  morally  good,  but  as  considered 
 the  God  of  grace,  from  whom,  in  a  supernatui-al  manner,  by  the  influences  of  his  Spirit  we 
 derive  our  power  of  thinking  holy  thoughts.  "  But  we  have  this  treasure  in  earthen  ves- 
 sels, that  the  excellency  of  the  power  may  be  of  God,  and  not  of  us,"  2  Cor.  iv.  7.  The 
 efficacy  of  the  Word  preached  doth  not  lie  in  the  hearer,  it  is  not  in  man,  in  his  wQl,  nor  in 
 his  care  and  diligence  under  the  word,  nor  in  the  power  of  the  most  able  minister  in  the 
 world,  that  the  Word  preached  becomes  effectual ;  no,  no,  but  it  is  from  God,  it  is  he  that 
 gives  the  increase  alone,  and  so  makes  one  man  to  differ  from  another. 
 
 The  last  scripture  I  shall  mention,  is  Phil.  ii.  12,  13.  "  For  it  is  God  that  work- 
 eth  in  you,  both  to  will  and  to  do  of  his  own  good  pleasure."  We  act  as  we  are 
 acted  of  God,  and  move  as  we  are  moved  by  him,  in  all  that  we  do  spiritually,  that 
 God  acceptetb.  He  bids  them  work  out  their  own  salvation;  he  speaks  to  believers 
 whom  God  hath  quickened,  and  called,  justified,  and  saved;  he  means  no  more  by  working 
 out  their  own  salvation,  than  their  diligent  endeavour  to  discharge  all  duties  of  religion 
 God  requires  in  order  to  the  finishing  of  their  Christian  warfare  ;  it  was  Christ  who  wrought 
 out  our  salvation,  and  he  alone.  Our  works  or  actions  work  not  out  our  salvation,  neither 
 are  they  the  efficient,  material,  nor  the  meritorious  cause  thereof,  as  the  papists  argue,  for  eter- 
 nal hfe  is  the  gift  of  God.  "  Not  of  works  lest  any  should  boast."  Nor  doth  Paul  mean  servile  or 
 slavish  fear,  whenhe  says,  "  Workout  yom'salvation  with  fear  and  trembling,"  but  with  aholy, 
 filial,  or  son-like  fear  of  God,  implying  deep  humOity,  submissiveness  of  spirit,  and  a  reverential 
 awe  of  the  holy  majesty  of  God,  and  sense  of  our  duty  to  him,  as  to  our  Father,  lest  we 
 should  grieve  or  dishonour  him.  But  lest  they  should  think  that  they  had  that  power 
 which  indeed  they  had  not,  or  on  the  other  band,  be  discouraged  for  the  want  of  power 
 the  apostle  adds,  "  For  it  is  God  that  worketh  in  you,"  &c.  It  is  God  that  gives  you  a 
 will  to  do,  and  helps  you  then  to  will  and  do  that  which  is  well  pleasing  in  his  own  sight, 
 and  he  will  work  within  you  powerfully,  effectually,  and  efficaciously  ;  so  that  sin,  the 
 devil,  the  world,  nor  any  other  thing,  shall  liinder  you  in  doing  that  which  he  requires  of 
 you ;  no  difficulties,  obstacles,  or  impediments  whatsoever  shall  obstruct  the  perfectmg  the 
 whole  work  of  your  salvation,  in  order  to  a  meetness  for  eternal  life.  Grace  shall  be  ^'ic- 
 torious.  "He  has  ordained  us  unto  eternal  life,  and  also  that  we  should  go  and  bear  fruit, 
 and  that  our  fruit  should  remain,"  John  xv.  16.  So  that  on  Christ's  shoulders  poor  sin- 
 ners shall  be  carried  home  to  God,  even  every  one  of  them  that  are  given  to  him  by  the 
 Father. 
 
 II.  I  shall  further  prove  and  demonstrate  the  truth  of  the  doctrine  laid  down,  by 
 several  arguments  ckawn  from  the  scripture. 
 
 Arg.  1.  The  first  shall  be  taken  from  such  texts  which  ascribe  the  whole  work  of 
 redemption,  regeneration,  justification,  and  salvation  to  the  will  and  free-grace  of  God. 
 If  the  foundation,  the  rise  and  original  of  our  salvation,  was  from  sovereign  and  uncon- 
 strained love  in  God,  there  being  no  necessity  laid  upon  him,  either  to  love,  elect,  or  re- , 
 deem  us.  If  it  be  free  grace,  favour,  and  rich  bounty  without  merit,  there  being  nothing 
 in  the  creature  deserving  bis  love,  either  absolutely,  or  comparatively  ;  and  also  of  free 
 gi'ace  simply,  in  respect  of  motive,  there  being  nothing  in  us  to  move  his  affection  ;  man 
 being  not  only  a  lump  of  deformity,  but  also  a  cursed  rebel  against  God.  And  if  regene- 
 ration be  wholly  by  the  agency  of  the  Spirit  of  Jesus,  and  justification  alone  by  his  righte- 
 ousness, and  perseverance  be  by  Chi-ist's  faithfulness  as  our  Sm'ety  ;  then  it  is  the  power 
 of  Jesus  Christ  alone,  or  upon  his  shoulders  sinners  are  taken  up,  and  carried  home  to  God. 
 But  all  these  things  are  certainly  so,  therefore  it  is  by  the  power  of  Christ  alone,  or  upon 
 liis  shoulders,  sinners  are  taken  up,  and  carried  home  to  God,  see  Paul,  Ephes.  ii.  8.  "By 
 grace  ye  are  saved,  through  faith,  and  that  not  of  yourselves,  it  is  the  gift  of  God."     Jlay 
 
353  THE   PiEAELE    OF   THE   LOST   SHEKP.  [bOOK    II. 
 
 be  some  may  object,  "  Thoiigb  it  be  by  grace  and  the  favour  and  bounty  of  God,  we  are 
 said  to  be  saved,  yet  it  is  by  laith,  and  that  is  man's  act,  it  is  man  that  believes." 
 
 Answ.  The  apostle,  on" purpose  to  anticipate  such  an  objection,  adds,  that  faith  is  no 
 of  ourselves,  but  it  is  the  gift  of  God,  i.  e.,  though  men  believe,  yet  the  seed  of  that  faith 
 is  God's  gift  or  power  to  believe  is  given  by  God.  "  Faith  is  the  fruit  of  the  Spirit," 
 Gal.  V.  22  ;  it  grows  not  out  of  the  garden  of  nature,  it  is  more  than  a  mere  human  faith, 
 it  is  the  faith  of  the  operation  of  God,  a  faith  of  his  working.  See  what  he  saith  in  ano- 
 ther place,  "  Who  hath  saved  us,  and  called  us  with  an  holy  calling,  not  according  to  our 
 works,  but  according  to  his  own  purpose  and  grace,  which  was  given  us  in  Christ  -Jesus 
 before' the  world  began,"  2  Tit.  i.  9.  We  are  called,  renewed,  and  sanctified,  wholly  by 
 the  free  grace  of  God,  without  any  respect  had  to  anything  done  by  us,  or  wrought  in  us, 
 as  either  a  motive  to  it,  or  that  which  doth  procure  it. 
 
 Afain  he  saith,  "  Not  by  works  of  righteousness  that  we  have  done,"  &c.  Tit.  iii.  5. 
 Moreover  it  is  said,  "  Being  justified  freely  by  his  grace,  through  the  redemption  that  is 
 in  Jesus  Christ,"  Rom.  iii.  24.  .,,.,„,. 
 
 Kom.  iv.  5, 6.  But  to  proceed,  the  scripture  calls  regeneration  the  forming  of  Chnst  m  the 
 soul,  nay,  it  is  called  a  new  creation,  or  a  new  creature,  and  our  being  created  after  the 
 imacfe  of  God.  "  Put  on  the  new  man,  which  after  God  is  created  in  righteousness  and 
 true^holiness,"  Eph.  iv.  24.     After  God,  that  is,  after  his  image.     From  hence, 
 
 Aro-.  2.  '  I  aroue  thus,  viz.  If  the  work  of  grace,  the  work  of  faith  and  regeneration 
 be  the  forming  of  Christ,  or  the  image  of  God  on  the  soul.  If  it  be  a  new  creation,  or  a 
 new  and  most  glorious  creature,  then  nothing  short  of  infinite  power,  or  the  Almighty 
 power  of  Christ,  can  create  or  produce  this  great  and  glorious  work  on  a  poor,  lost,  and 
 undone  sinner.  '  But  all  these  things  are  so,  they  are  thus  described,  therefore  the  carry- 
 iu"  home  of  a  lost  sinner  is  Christ's  work,  or  the  product  of  his  irresistible  grace,  they 
 must  be  taken  up  by  his  arms,  and  laid  on  his  Almighty  shouldere.  "  This  people  have  I 
 formed  for  myself,  they  shall  set  forth  my  praise,"  Isa.  sliii.  21.  Can  man,  impotent  man, 
 create  a  fly,  or  a  sorry  worm,  or  put  life  into  the  meanest  animal  ?  no,  no,  much  less  can 
 he  create  the  image  of  God,  or  form  Jesus  Christ  in  the  soul,  and  to  say  man  is,  or  may 
 be  a  co-nartner,  or  a  co-worker  with  God  herein,  is  to  give  that  glory  to  mere  creature, 
 which  belongs  to  God  only,  which  is  abominable.  I  have,  my  brethren,  often  told  you, 
 that  the  new  creation,  or  the  creating  us  anew  in  Christ  Jesus,  is  one  of  the  highest  and 
 most  glorious  acts  of  God's  divine  wisdom  and  power. 
 
 %,  Arg.     3.     It  is  also  called  a  new  birth,  or  a  being  begotten  of  God,  and 
 
 birth°whoiiy  born  of  God.  "  Of  his  own  will  begat  he  us,"  &c.  James  i.  18.  "  And 
 ofGod.  ^^,^^y  ^jjg  ^]j^(,  loyetij  i)i,n  that  begat,  loveth  him  that  is  begotten  of  him,"    1 
 
 John  V.  1.  Now  doth  a  child  contribute  anything  towards  its  own  formation  in  the 
 womb  ?  no,  no,  all  must  confess  it  is  wholly  passive  in  that  case  ;  and  so  are  sinners 
 wholly  passive  in  regeneration,  even  as  Adam  was  when  God  formed  him  out  of  the  dust 
 of  the  ground,  otherwise  the  second  birth  in  one  main  case  answers  not  to  the  first,  nor  is 
 it  a  proper  metaphor  or  allusion. 
 
 Arg.  4.  Shall  be  taken  from  that  opposition  which  is  made  by  Satan, 
 m'satan'r"  and  other  powers  of  darkness,  against  this  work  of  faith  and  regeneration,  or 
 hands.  jj^g  sinnef  s  returning  to  God.     Now  evident  it  is,  that  all  mankind  naturally 
 
 are  in  Satan's  hands,  ray,  in  his  chains  and  strong  bonds,  he  hath  power  over  every  lost 
 sinner  (as  you  have  heard)  "  He  rules  in  the  hearts  of  the  children  of  disobedience," 
 Enh.  ii.  2.  "  They  are  taken  captive  by  him  at  his  will,"  2  Tim.  ii.  2G.  And  until  he 
 is 'subdued  disarmed,  and  his  power  broken  to  pieces  in  the  soul  of  a  sinner,  it  is  impos- 
 sible for  one  poor  undone  wretch  to  return  to  God.  Will  he  be  so  kind  by  persuasions  to 
 release  one  of  his  prisoners  ?  no,  no,  he  retains  his  malice  and  irreconcilable  temper 
 arfainst  God  and  man.  Or  will  he  regard  that  great  price  or  random  that  Jesus  Christ  laid 
 down  to  atone  for  sin,  and  to  satisfy  divine  justice  ?  No  certainly  he  regards  it  not,  he 
 hath  all  God's  elect  in  his  chains,  in  his  deep  dunghill,  and  there  he  will  hold  and  keep 
 them  all  until  they  are  deUvered,  or  redeemed  by  power. 
 
 And  now  mv  brethren,  pray  consider,  is  a  man  in  his  depraved  state,  or  in  his  natural 
 condition,  a'match  for  the  devil,  with  all  his  natural  powers,  or  under  the  highest  improve- 
 ments of 'common  light,  knowledge,  and  attainments  ?  none  sure  dare  affirm,  that  any  per- 
 sons can  deliver  themselves.  For  if  a  man  who  is  renewed,  and  hath  the  whole  armour 
 of  God  on,  cannot  encounter  with,  nor  vanquish  the  enemy,  without  the  special  assistance 
 and  power  of  Christ ;  how  unable  is  a  weak  and  naked  creature  to  do  it  ?  If  a  saint  with 
 all  his  spiritual  weapons,  is  no  fit  match  for  Satan,  certandy  a  sinner  can  do  nothing  to 
 
SEKM.    XIII.]  THE    PARABLE    OV    THE   LOST    SlllilCP.  359 
 
 save  himself,  or  to  subdue  this  cruel  adversary.  He  that  delivers  a  sinner  out  of  Satan"* 
 bands,  must  therefore  be  clothed  with  greater  power  than  Satan  hatli,  be  must  be  one  that 
 is  stronger  than  he,  and  this  indeed  our  Lord  plainly  declared  to  the  Jews,  when  they 
 blasphemously  charged  him  "  for  casting  out  devils  by  ]?eelzebub  the  prince  of  denls ; 
 or  else  how  can  one  enter  into  a  strong  man's  house,  and  sjioil  his  goods,  except  he  first 
 binds  the  strong  man,  and  then  he  will  spoil  his  goods?"  Matt.  xii.  jl9.  Hence  it  ap- 
 pearetb  a  sinner's  deliverance  from  Satan  is  the  proper  work  of  Christ ;  he  is  the  person 
 that  is  stronger  than  he,  and  so  able  to  save  us  from  the  power  of  So  tan.  And  this 
 caused  the  apostle  to  give  thanks  to  God  "  the  Father,  who  hath  delivered  us  from  the 
 power  of  darkness,"  Col.  i.  12  ;  it  is  Christ  that  "  turns  us  from  darlcness  to  light,  and 
 from  the  power  of  Satan  unto  God. 
 
 Arg.     5.     lly  next  argument  shall  be  taken  from  the  consideration  of  the     ^he  impo- 
 woful  state  and  condition  lost  sinners  (by  nature,  by  original  and  actual  sin)     laiien  man 
 are  in  ;  I  told  you  that  they  are  in  a  deep  pit,  an  horrible  pit,  out  of  which     °P«"<^<'- 
 no  sinner  hath  power  to  come,  no,  unless  he  be  drawn _^by  an  Almighty  arm,  he  must  lie 
 tliere,  and  perisli  for  ever. 
 
 In  opening  the  force  and  strength  of  this  argument,  I  shall  show  you  the  weakness  or 
 impotency  of  undone  sinners,  lost  sinners,  to  return  to  God  of  themselves,  unless  God's 
 Almighty  power  be  exerted,  or  unless  Christ  takes  up  the  sinner  on  his  shoulders.  Tiiis 
 weakness  or  impotency  of  sinners  in  returning  to  God,  consisteth  in  three  or  four  things. 
 
 1.  There  is  in  all  men  naturally,  a  privation  of  power  to  do  that  which 
 
 is  spiritually  good,  an  absence,  yea  (as  one  notes)  a  toUil  privation,  an  absence,  ciarkson's 
 not  in  part  and  degrees  only,  it  is  not  only  a  suspension  of  acts,  as  may  be 
 when  a  man  is  asleep,  but  an  absence,  or  want  of  radical  power.  "  He  givetli  power  to 
 the  faint,  and  to  them  that  have  no  might,"  &c.  Isa.  xl.  29.  It  is  not  such  an  impotency 
 as  is  in  a  branch  in  winter  to  bear  fruit,  but  such  as  in  a  branch  that  is  cut  off  irom  the 
 vine,  nor  is  it  such  an  impotency  that  is  in  a  man  very  sick,  but  such  as  is  in  a  man  who 
 is  dead,  all  men  are  spiritually  dead,  and  so  have  not  the  least  degree  of  power  to  stir, 
 move,  or  act  in  a  true  spiritual  way.  "  When  we  were  without  strength,"  Rom.  v.  6. 
 
 2.  It  is  not  only  a  total  privation,  in  respect  of  power,  in  one  faculty  only,  but  it  is 
 universal  in  every  one  of  the  powers  or  faculties  of  the  soul ;  every  part  is  impotent,  and 
 wholly  depraved,  the  judgment  is  corrupted,  the  understanding  is  darkened,  the  will  re- 
 bellious, the  affections  carnal,  earthly,  and  sensual ;  the  memory  treacherous,  thinking  of 
 those  things  it  should  forget,  and  forgetting  of  such  things  it  should  remember ;  the  con- 
 science asleep  or  misled,  acquitting  when  it  should  charge,  and  charging  when  it  should 
 acquit :  in  this  woful  condition  are  all  lost  sinners,  as  you  before  have  heard. 
 
 3.  There  is  not  a  want  of  power  or  ability,  or  incapacity  only,  but  also  an  utter  inca- 
 pacity to  receive  power,  as  in  a  dead  branch  :  a  branch  that  is  gi'een,  and  has  sap  in  it, 
 though  cut  off  of  a  vine  (though  when  it  is  incapable  to  bring  forth  fruit)  yet  sse  :Mr. 
 nay  be  grafted  in  again,  and  so  become  fruitful :  but  this  is  such  an  incapa-  ciarkson. 
 city,  as  is  in  a  dead,  withered,  and  dry  branch  ;  or  the  incapacity  is  such  as  in  "  stones 
 to  become  children  to  Abraham,"  or  in  dry  bones  to  live,  or  to  be  joined  together  and 
 animated,  and  be  made  the  instruments  of  vital  acts :  for  by  these  allusions  is  the  state  of 
 lost  sinners  set  out  by  God  himself,  "  Son  of  Man,  can  these  dry  bones  live  ?"'  The  capacity 
 is  so  remote,  there  is  such  a  distance  betwixt  tiie  power  and  the  act,  as  nothing  but  infinite 
 power  can  bring  them  together,  even  such  a  power  that  brought  heaven  and  earth  out  of 
 nothing.  Hence  it  is  said,  we  are  his  workmanship,  created  and  have  a  new  heart  put 
 into  us,  Eph.  ii.  10. 
 
 4.  Nay,  it  is  worse  yet,  for  there  is  not  only  such  an  incapacity  as  is  in  stones  to  become 
 children  to  Abraham,  or  in  dry  hones  to  live ;  for  there  is  not  only  in  sinners  an  inca- 
 pacity, as  is  by  tlmse  allusions  signified,  but  sinners  resist,  they  being  acted  and  influenced 
 by  the  devil,  and  their  own  evil  hearts :  though  they  have  no  power  to  do  that  which  is 
 spiritually  good,  yet  they  have  a  diabolical  power,  by  which  they  can  and  do  oppose  and 
 resist  the  Holy  Spirit.  "  Ye  stiff-necked  and  uncircumcised  in  heart  and  cars,  ye  do 
 always  resist  the  Holy  Ghost,"  Acts  vii.  51.  Sinners  are  not  able  (and  yet  glory  in  their 
 power)  and  as  unable  they  are  as  unwilling :  nay,  as  our  author  well  observes,  "  They 
 are  not  willing  to  be  able,"  without  power,  and  are  unwilling  to  receive  power,  and  so  re- 
 sist the  glorious  Agent,  the  Holy  Ghost.  It  is  not  (saith  Reverend  Clarkson)only  a  phy- 
 sical, a  want  of  power,  but  a  moral  privation,  i.  e.,  want  of  will,  both  unable  and  un- 
 willing to  be  able,  or  to  be  made  willing.  "  Ye  will  not  come  to  me  that  ye  might  have 
 life,'  J'^hn  v.  40.     Our  Saviour  doth  not  mean,  they  had  power,  and  would  not  exei-t  it. 
 
360  *       THE  PARABLE  OF  THE  LOST  SHEEP.  [boOK  II. 
 
 or  might  believe  if  they  would  ;  but  he  showed  them  the  pravity  and  rebellion  of  their 
 will ;  for  in  the  next  chapter  he  told  them  that  they  could  not  come,  "  Nor  any  man  ex- 
 cept the  Father  draws  him,  or  except  it  was  given  him  by  the  Father,"  John  vi.  44,  li5. 
 Lost  sinners  are  averse  to  God,  and  all  things  tliat  are  truly  and  spiritually  good.  "  The 
 carnal  mind  is  enmity  against  God,"  &e.  Rom.  viii.  6.  They  are  unable  to  be  willing 
 until  that  enmity  is  removed :  like  as  some  men  have  an  antipathy  to  some  sort  of  food 
 which  others  love,  they  are  averse  to  it ;  if  you  bring  it  before  them  they  are  ready  to 
 sound  and  die  away,  they  hate  it,  and  are  prejudiced  against  it ;  it  is  in  vain  to  persuade 
 them  to  eat,  or  to  be  willing  to  feed  on  it ;  no,  no,  they  find  it  is  against  their  nature  :  so 
 it  is  with  sinners,  they  have  an  averseness,  an  antipathy  or  enmity  against  God,  and  spiri- 
 tual things.  "  The  carnal  mind  is  not  subject  to  the  law  of  God,  neither  indeed  can  be." 
 Brethren,  sinners  can  no  more  by  any  power  of  their  own,  return  to  God,  than  a  black- 
 amore  can  change  his  skin,  or  a  leopard  his  spots,"  Jer.  xiii.  23.  Therefore  they  must 
 say,  ver.  10,  "  Tarn  thou  me,  and  I  shall  be  turned."  In  conversion  there  is  a  two- 
 fold act,  (1.)  Passive,  which  is  the  act  of  God's  Spirit,  by  which  he  infuseth  a  vital  prin- 
 ciple, and  gracious  habits,  or  divine  qualities  in  the  soul ;  and  in  this  act  the  creature  is 
 wholly  passive  like  a  patient :  Christ,  I  say,  infuses  life  in  the  dead  soul,  as  he  did  in  dead 
 Lazarus.  (2.)  Active,  whereby  through  the  power  of  that  grace,  the  sinner  being  quick- 
 ened, is  capacitated  to  believe,  and  return  to  God :  being  acted,  we  act ;  for  the  Holy 
 Spirit  also  influences  the  same  principle,  and  so  moves  the  soul,  and  the  soul  stirs,  acts, 
 and  moves  towards  God.  "  Draw  me,  and  I  will  run  after  thee,"  Cant.  i.  4.  What  is 
 this  drawing  ?  Why  certainly  both  in  the  soul's  first  motion  to  Christ,  and  in  its  further 
 motions  after  him,  the  Lord  putteth  forth  powerful  influences  of  gi-ace,  beyond  the  argu- 
 ments of  the  word,  the  suasions  of  his  ministers,  and  the  common  working  of  the  Spirit, 
 attending  the  preaching  of  the  gospel.  "  After  I  was  turned  I  repented,  and  after  I  was 
 instructed  I  smote  upon  my  thigh ;  I  was  ashamed,  even  confounded,  &e.  See  here  first 
 the  sinner's  heart  is  turned,  and  then  the  sinner  returneth,  then,  and  not  till  then :  if 
 Christ  sought  us  not  first,  and  found  us  not  first,  and  took  not  us  up  first  by  his  arms  and 
 shoulders  of  divine  power  ;  we  should  never  seek,  find,  nor  return  to  hku.  And  now  to 
 descend  to  particulars. 
 
 Ctonvf-rsion  1.  It  appears'  that  conversion  is  Christ's  work   on   the  soul,  it  is  he  that 
 
 is  of  God.  g^.gj  turns  the  sinner,  he  only  is  the  Agent  in  regeneration,  in  which  the  seed 
 of  actual  conversion  is  sown  in  our  hearts. 
 
 Eepentance  2.  More  particularly  it  appears,  that  the  sinner  cannot  repent  until  the 
 
 God's  gift.  gift  Qj.  grace  of  repentance  is  bestowed  upon  him.  "  After  I  was  turned 
 I  repented."  Jesus  Christ  must  first  pour  forth  the  Spurit  of  grace  and  suppHcation  upon 
 the  soul,  before  it  can  m  a  true  spiritual  manner  mourn  for  sin.  True,  men  may  get  legal 
 repentance,  a  kind  of  sorrow,  or  ;rather  a  horror  for  sin,  from  the  fear  and  apprehension 
 of  God's  wrath,  and  divine  vengeance.  Thus  Judas  repented  and  confessed  his  sin,  in 
 betraying  of  innocent  blood,  and  went  and  hanged  himself. 
 
 But  no  man  of  himself  can  repent  evangehcally  ;  for  true  gospel  or  evangelical  repen- 
 tance is  the  gift  of  God.  "  Him  hath  God  exalted  on  his  right  hand  as  a  Prince  and  a 
 Saviour,  to  give  repentance  to  Israel,  and  remission  of  sins,"  Acts  v.  31.  And  in  another 
 place  Paul  saith,  "  If  God  peradventure  will  give  them  repentance.  It  is  if  God  will. 
 Sinners  must  look  up  to  Christ  for  grace  to  repent.  "  I  will  pour  upon  the  house  of  David, 
 and  the  inhabitants  of  Jerusalem  the  Spirit  of  grace  and  supplication."  Well,  and  what 
 will  be  the  effects  of  this,  or  why  doth  God  promise  he  will  do  thus  ?  See  the  next  words, 
 "  And  they  shall  look  up  unto  Mm  whom  they  pierced,  and  they  shall  mourn,"  &c.  First 
 they  look,  nay,  shall  look,  grace  bends  then-  hearts,  overpowers  their  wills,  they  shall  be- 
 lieve, or  cast  a  believing  look  up  to  a  crucified  Christ ;  and  then  they  repent  and  mourn 
 for  their  sins,  beholding  what  Christ  hath  suffered  for  them.  0  then  they  are  in 
 bitterness,  as  a  man  mourns,  and  is  in  bitterness  for  his  first-born. 
 
 3.  Sinners  have  no  power  of  themselves  to  beUeve  ;  they  may  obtain  the 
 gift'of  Godl^  faith  of  credence,  they  may  get  a  human  faith,  or  an  historical  faith,  may  be- 
 hove the  truth  of  God's  word,  believe  that  there  is  a  God  (the  devils  thus 
 believe)  they  may  believe  there  is  a  Christ  who  died  for  sinners,  and  may  yield  obedience 
 to  his  external  precepts,  nay,  reform  their  ways,  and  do  many  things  ;  but  not  obtain  true 
 faith,  or  the  faith  of  God's  elect,  or  the  faith  of  the  operation  of  God.  "  Who  hath 
 beheved  our  report?  and  to  whom  is  the  arm  of  the  Lord  revealed  ?"  Isa.  hii.  1.  Faith 
 is  not  of  ourselves,  as  you  heard,  "  it  is  the  gift  of  God."  "  No  man  can  come  to  me, 
 except  it  be  given  him  of  ray  Father,"  Eph.  ii.  S.     Do  but  see  what  the  apostle  saith 
 
SERM.    Xlll.]  THK    PARABLE    OF    THE    LOST    SHEEP.  361 
 
 about  the  power  of  believing  in  Jesus  Christ.  "  And  what  is  the  exceeding  greatness  of 
 his  power  to  us-ward  who  believe,  according  to  the  worldng  of  his  might)'  power,  which 
 he  wrought  in  Christ,  when  he  raised  him  from  the  dead,"  &c.  Eph.  i.  19,  20.  Now, 
 my  brethren,  it  is  this  way  a  sinner  returns  to  God,  it  is  by  believing,  by  ilying  to,  and 
 resting  upon  Jesus  Christ ;  and  such  who  thus  believe,  attribute  it  to  the  power  of  God  ; 
 not  only  to  his  power,  but  to  the  exceeding  greatness  of  his  power,  nay,  to  the  working 
 of  his  mighty  power,  and  that  in  the  same  manner  that  he  wrouglit  in  Christ  when  he 
 raised  him  'from  the  dead.  Hence  Jesus  Christ  is  called  "  the  Author  and  finisher  of 
 our  faith,"  Heb.  xii.  2.  chHst^is 
 
 4.  Sinners,  unrenewed  sinners,  lost  sinners  cannot  love  God,  until  their  fruit"  of  the 
 hearts  and  natures  are  changed :  no,  but  they  contrariwise  hate  Mm,  even  Spirit. 
 wish  there  was  no  God  :  God  is  not  in  all  their  thoughts,  they  despise  and  contemn  the 
 Holy  God.  Sirs,  divine  love  is  "  a  fruit  of  the  Spirit :  the  fruit  of  the  Spirit  is  love,  joy, 
 peace,"  &c.  Gal.  v.  22.  Moreover,  the  grace  of  love.  Paid  tells  the  Romans,  "  Is  shed 
 abroad  in  our  hearts  by  the  Holy  Ghost,"  Rom.  v.  5.  It  is  a  new  covenant  promise  :  "  I 
 will  circumcise  then:  hearts,  that  they  may  love  me,"  &o.  I  will,  as  if  God  should  say, 
 take  away  the  enmity  that  is  in  their  hearts  against  me,  and  against  spiritual  tilings,  and 
 make  them  love  and  delight  in  me  as  their  ehiefest  good,  and  the  beloved  object  of  their 
 soul's  affections.  The  old  nature  only  luves  and  delights  in  vanity,  in  sin,  and  in  the 
 things  of  this  world,  and  therefore  a  new  heart  and  a  new  nature  must  be  given  to  us 
 before  we  can  truly  love  God,  Jesus  Christ,  and  heavenly  things. 
 
 5.  Sinners  caimot  hear  the  word  of  God  to  profit  thereby,  or  so  hear  as  to  live,  unless 
 Christ  inclines  their  hearts,  or  gives  them  a  hearing  ear ;  no  man  can  hear  to  soul  advan- 
 tage, unless  the  Lord  first  open  their  hearts  as  he  opened  the  heart  of  Lydia. 
 
 6.  Sinners  cannot  pray  acceptably,  until  Christ  pour  forth  on  them  the  J^|^  betorl 
 Spirit  of  suppUcation.  No  doubt  Paul  prayed  before  he  was  converted,  siaacrs  can 
 when  he  was  a  Pharisee,  for  the  Pharisees  gloried  in  their  praying  twice  a  [llj^fy^  aocep- 
 day  ;  but  God  took  no  notice  of  any  of  Paul's  prayers  until  he  was  become 
 
 another  man,  a  changed  man,  a  new  man.  "  When  I  pray,  I  will  pray  m  the  Spirit,"  &c. 
 "  We  know  not  what  to  pray  for  as  we  ought,  but  as  the  Spirit  itself  maketh  mtercession 
 for  us,"  &c.,  Rom.  viii.  26. 
 
 7.  A  sinner  cannot  arrive  to  any  sure  hope  of  everlasting  life,  until  quick- 
 ened by  Christ,  and  he  received  the  Holy  Spirit ;  such  who  have  no  God,  no     ||- from  Go^! 
 Christ,  are  without  hope  :  "  Christ  in  you  the  hope  of  glory,"  Col.  i.  27.     If    Eph.  u.  12. 
 
 a  man  be  in  Christ,  Christ  is  in  him ;  and  "  If  any  man  have  not  the  Spirit  of 
 Christ,  the  same  is  none  of  his,"  Rom.  viii.  3,  9.     And  if  he  be  not  in  Christ,  in  vain  ia  all 
 his  hope  and  confidence,  "  And  if  any  man  be  in  Christ,  he  is  a  new  creature,"     2  Cor. 
 V.  17. 
 
 APPLICATION. 
 
 1.  Inference.  From  hence  we  may  see  what  woful  work  sin  hath  made,  and  what  hurt 
 it  hath  done  to  poor  mortals,  certainly  there  is  no  evil  Uke  the  evil  of  sin,  no  plague  like 
 to  this  plague,  which  hath  thus  divested  man  of  all  power  of  doing  anything  that  is  spiri- 
 tually good. 
 
 2.  It  informs  us  also  of  the  woful  state  and  misery  of  men  out  of  Christ,  and  what  a 
 lamentable  thing  it  is  to  be  lost. 
 
 3.  It  informs  us  also  of  that  great  evil  of  original  sin,  how  weak  and  impotent  is  man  be- 
 come hereby.  What  poor  and  despicable  creatures  are  men  and  women  naturaUy  ;  nay, 
 how  great  is  then:  deformity.  Man  is  nothmg,  nay,  less  than  nothing.  A  non-entity  has 
 no  sin  ;  but  man  is  most  vile  and  loathsome  naturally,  in  the  sight  of  God,  being  filled  with 
 enmity  and  hatred  against  God,  so  that  there  is  nothing  lovely  in  him,  nothing  to  draw 
 out  the  heart  of  God  to  love  him. 
 
 4.  It  may  be  of  use  by  way  of  admiration ;  stand  and  wonder  at  God's  mfiuite  love,  fa- 
 vour, and  goodness  to  man.  "  0  what  is  man,  that  thou  art  mindful  of  him,  that  thou 
 shouldst  magnify  the  man,  and  set  thy  heart  upon  him,"  Job.  vii.  17,  IS,  Psal.  viii.  4.  To 
 send  his  Son  to  take  our  nature  upon  him,  and  so  become  man  to  die  for  man  ;  to  be  made 
 a  curse  for  so  vile  a  rebel  and  enemy  of  God. 
 
 5.  We  may  infer,  if  man  be  redeemed,  reconciled  to  God,  justified  and  sa-     utwHy'de- 
 ved,it  must  be  alone  in  a  way  of  free  grace.  God  was  perfectly  happy  in  him-     tected, 
 self,  the  all-sufficiency  and  independency  of  God  shows,  he  stood  in  no  need  at  all  of  men, 
 nor  angels ;  and  as  to  his  essential  glory,  there  could  be  no  additions  matle  to  that ; .  God 
 
362  THE  PAEABLK  OF   THE   LOST    SHEEP.  [boOK   II. 
 
 had  been  as  glorious  as  he  is,  if  man  liaJ  never  been,  besides,  he  was  not  obliged  to  man,  he 
 owed  man  notliing ;  but  considering  his  sovereignty,  he  might  have  sent  the  whole  lump  of 
 fallen  mankind  to  hell,  and  have  created  another  race  of  men  more  glorious  and  fit  to  be  the 
 objects  of  his  transcendant  love.  Or  why  did  he  not  manifest  his  pity  to  the  fallen  angels, 
 who  were  more  glorious  at  first  than  man  ?  Or  if  men,  vile  men,  lost  men,  are  the  subjects 
 of  his  blessings,  and  objects  of  his  love  and  compassion,  why  as  one  observes  so  many  men  ? 
 he  might  have  passed  by  more,  and  chosen  fewer  vessels  of  mercy  ;  and  if  so, 
 Mr.  ciarkson  many  are  comprehended  in  his  sovereign  love.  Why  we,  and  not  those  in 
 p.  ie.^^"*^  '  India,  and  few  or  none  in  England  ?  why  should  we  have  the  gospel  here  in 
 this  isle,  and  almost  all  the  world  lie  in  the  darlmess,  either  of  Popery,  Ma- 
 hometanism,  or  Paganism  ? 
 
 6.  Exhortation.  0  labour  to  exalt  free-grace ;  God  will  have  all  the  honour,  all  the 
 praise,  and  all  the  glory  of  our  salvation  :  we  sought  not  him,  asked  not  fur  him,  found  not 
 Jiim  first,  but  he  sought  us.  "  I  am  sought  of  them  that  asked  not  for  me,  and  found  of 
 tliera  that  souglit  me  not,"  Isa.  Ixv.  1. 
 
 Anninianism       7.  This  may  be  of  use  by  way  of  reprehension  to  such  who  maintain  free-will, 
 tected^  ^^        ^""^  descry  and  condemn  God's  sovereign  grace  and  favour  to  his  elect,  and  to 
 them  only. 
 
 First.  This  is  that  which  these  men  affirm,  viz.,  "  That  God  loved  all  mankind  alike, 
 or  with  the  same  love,  and  gave  his  Son  to  die  to  save  every  individual  person  in  the 
 world." 
 
 Answ.  1.  Why  then  did  Christ  leave  ninety  and  nine  in  the  wilderness?  or  wherefore 
 did  he  not  seek  them  all  until  he  had  found  every  one  of  them ;  for  tbough  all  in  one  sense 
 were  lost,  yet  some  think  and  believe  they  were  never  lost,  nor  need  a  Saviour,  and  such  he 
 came  not  to  seek,  to  save,  redeem,  and  call ;  they  were  sinners,  i.  e.,  such  that  saw  they 
 had  no  righteousness  to  trust  to,  even  the  lost  sheep  of  the  house  of  Israel,  and  lost  sheep 
 among  the  Gentiles,  "  whom  he  must  bring,"  John  x.  16. 
 
 2.  Why  did  not  our  Lord  pray  for  all,  if  he  died  for  all,  to  save  all,  and  loved  all  with 
 the  same  love ?  "I  pray  not  for  the  world,  but  fur  tliem  which  thou  hast  given  me,  for 
 they  are  thine,"  John  xvii.  y.  There  is  an  elect  world,  and  a  world  not  elected,  here  he 
 means  such  that  were  not  given  to  him,  and  therefore  he  prayed  not  for  them.  Now  would 
 Christ  die  for  them,  for  whom  he  would  not  pray  ?  true  "  he  prayed  for  them  also  that 
 were  his  elect,"  ver.  20,  who  then  believed  not,  but  should  believe  in  after  times,  and  he 
 prayed  for  no  more  that  they  might  be  saved  ;  for  certainly  all  that  he  prayed  for  so  shall 
 be  saved,  because  the  Father  heard  him  always  ;  he  asks  nothing  of  God  but  what  God 
 grajited  to  him. 
 
 3.  If  Christ  died  for  all,  why  is  not  the  gospel  preached  to  all  ?  or  why  have  not  all  the 
 same  love  manifested  to  them  ;  if  all  were  reconciled  to  God  by  the  death  of  his  Son,  much 
 more  shall  all  be  saved  by  his  life,  see  what  Paul  affirms,  Piom.  v.  18.  "  And  if  God 
 spared  not  his  own  Son,  but  delivered  him  up  for  us  all,  how  shall  he  not  ■with  him  freely 
 give  us  all  things,"  Eom.  viii.  32.  It  therefore  God  delivered  up  his  Son  to  die  for  all,  or 
 every  individual  person  in  the  world  ;  shall  not  he  freely  give  to  them  his  gospel,  his  Spirit, 
 and  faith  to  believe,  and  whatsoever  else  is  necessary  to  their  salvation  ?  Will  a  man  give 
 the  greatest  gift,  and  withhold  the  lesser,  without  which  the  greater  can  never  accomplish 
 the  end  for  which  he  gave  it  ?  As  for  example,  will  a  man  give  a  million  of  gold  to  pur- 
 chase an  estate  for  another,  and  not  give  five  pounds  to  take  up  that  estate,  and  so  make 
 it  sure  to  him  ?  My  brethren,  there  is  greater  disproportion  between  God's  gift,  of  Christ 
 to  die  for  us,  and  the  gift  of  the  gospel,  and  grace  to  us,  no  greater  gift,  greater  love  than 
 that  of  God's  giving  his  only  begotten  Son  to  die  for  us ;  therefore  I  argue,  the  lesser  gift, 
 the  gift  of  faith,  &c.,  he  will  not  be  sure  withhold  from  such  and  all  such  that  he  gave  his 
 Son  to  die  in  the  stead  and  room  of :  but  the  gospel  he  doth  not  give  to  all,  nor  his  Spirit, 
 faith,  and  other  gifts  that  are  necessary  to  salvation,  to  many  thousand  in  the  world ;  there- 
 fore he  did  not  give  his  Son  to  die  to  save  them  all. 
 
 2ndly.  The  Ai-minians  affirm,  that  there  is  a  power  in  the  will  of  man,  to  incline  him 
 either  to  choose  or  refuse,  to  yield  or  resist,  to  embrace  Christ  and  the  operations  of  the 
 Spirit,  or  reject  him  and  all  those  operations. 
 
 Answ.  We  say  the  will  of  a  natural  man,  or  a  lost  sinner,  may  and  doth  resist  the  com- 
 mon emotions  of  the  Spirit,  and  offers  of  grace  ;  but  that  special  grace  which  God  puts 
 forth  upon  the  soul  with  an  intent  according  to  his  own  eternal  purpose  to  bring  it  home  to 
 himself,  and  effectually  to  call  or  regenerate,  they  cannot,  shall  not  resist. 
 
 Siilly.  They  say  God  doth  jiut  forth  no  other,  no  greater  power  in  bringing  home,  or 
 
SEKM.    XIII.]  THE    PARABLE   OF    TIIK    LOST    SHEEP.  3G3 
 
 converting  such  that  are  saved,  than  he  Joth  oa  them  that  perish,  anJ  that  the  drawings 
 mentioned  in  the  scripture  are  only  moral  suasions. 
 
 Answ.  1.  This  is  to  deny  original  sin,  i.  e.,  the  pravity  of  our  natures,  or  the  total  cor- 
 ruption and  impotency  of  tlie  creature  hy  nature  ;  for  if  he  will  can  incline  by  moral  sua- 
 sions, under  the  preaching  of  the  word,  as  easily  to  that  which  is  spiritually  good,  as  to 
 that  which  evil,  our  nature  is  not  so  corrupted  as  the  word  of  God  shows,  and  our  own  ex- 
 perience daily  evinces.  Why  then  did  Paul  say,  the  "  carnal  mind  is  enmity  against  God, 
 and  is  not  subject  to  the  law  of  God,  neither  indeed  can  be,"  Kom.  viii.  7.  These  men 
 say,  the  will  or  mind  of  man  may  be  subject  to  the  word  or  law  of  6od,  though  supernatu- 
 ral or  irresistible  grace  be  not  infused  to  incline  his  will. 
 
 2.  This  also  clearly  shows,  that  they  do  not  believe  that  man  is  "  dead  in  sins  and  _ 
 trespasses,"  Eph.  ii.  1,  but  lies  wounded  and  maimed  only ;  and  that  he  without  being 
 quickened  by  a  vital  principle,  may  apply  the  balm  of  Gilead,  or  oil  of  grace  to  heal  and 
 cure  himself.  They,  it  is  true,  say  it  is  of  God's  grace  the  will  is  inclined,  but  not  that  God 
 gives  power  to  the  will ;  no,  but  that  the  will  had  power  before,  to  choose  or  refuse  ; 
 only  grace,  or  moral  suasion,  excites  or  stirs  up  the  will,  like  as  a  man  is  roused  up  out  of 
 sleep,  by  a  man's  voice  telling  him  the  house  is  on  fire  over  his  head. 
 
 3.  It  follows  from  what  they  affirm,  that  a  man  is  not  regenerated  and  bom  of  God,  but 
 of  the  will  of  man  ;  nor  doth  God  implant  or  infuse  a  principle  of  grace,  or  gracious  quali- 
 ties in  the  soul,  especially  in  the  will,  to  make  it  willing  by  his  almighty  power,  removing 
 that  enmity  and  aversion  that  is  naturally  in  it,  for  they  say,  the  will  needs  no  such 
 principle  or  quality  to  be  infused  into  it ;  the  will  can  and  does  incline  itself  without  any 
 such  thing.  So  tliat  the  Spirit's  agency  alone  in  regeneration  is  denied,  and  so  regenera- 
 tion itself,  for  God  cannot  he  said  sure,  to  give  us  a  new  heart,  a  new  nature,  or  form 
 Christ  in  us,  if  what  they  say  be  true.  But  if  they  experience  no  more  than  their  doctrine 
 leads  them  to  affirm,  certainly  they  are  not  new  creatures,  not  regenerated,  but  only  reform- 
 ed men,  it  being  no  other  thing  that  is  wrought  in  thein  than  the  product  of  the  n'atural 
 powers  of  the  soul.  All  they  can  say  is  this,  viz.,  the  Lord  doth  not  convert  us,  renew 
 us  ;  but  he  helps  us  to  convert  and  renew  ourselves,  or  inclines  us  to  use  our  own  power. 
 
 4.  Also  according  to  them  it  may  be  said.  By  the  will  of  man  ye  are  saved  through 
 faith,  and  that  of  ourselves,  it  is  not  the  gift  of  God  ;  and  it  is  of  works,  that  so  men  may 
 not  boast,  see  Eph.  ii.  8,  9  ;  or  if  what  they  assert  doth  not  let  in  boasting,  nothing  can. 
 But  pray  remember  ye  are  called  and  saved  alone  by  grace,  and  all  boasting  of  the  crea- 
 ture is  excluded.  "  Where  is  boasting  then  ?  it  is  excluded,  by  what  law  ?  of  works  ?  nay 
 but  by  the  law  of  faith,"  Bom.  iii.  37. 
 
 5.  It  appears  by  what  they  say,  God  gives  us  not  the  habit  of  grace,  nor  power  to  us 
 to  act,  and  to  do  of  his  own  good  pleasure,  but  it  is  of  our  good  pleasure,  if  we  (when  the 
 gospel  is  preached)  will  believe  and  return  to  God,  we  may  •;  we  need  not  Christ  to  open 
 our  hearts ;  grace  is  given  equally  to  all,  and  works  physically  in  none,  and  that  God  will 
 convert  us  and  renew  us  if  we  will ;  but  James  says,  "  Of  his  own  will  begat  be  us,  by 
 the  word  of  truth." 
 
 6.  Moreover,  it  necessarily  follows  from  their  notions,  that  faith  and  repentance  are  not 
 given  to  us,  nor  are  they  the  gift  of  God  :  faith  and  repentance  is  given  no  more  to  such 
 that  do  behave  and  repent,  than  to  such  who  persevere  in  impenitency  and  unbelief.  For 
 tlie  grace  they  cry  up  all  have  alike,  viz.,  the  gospel  and  the  preaching  thereof,  and  the 
 power  and  arguments,  and  moral  suasions  to  excite  and  stir  up  the  natural  powers  of  the 
 creature  ;  and  so  (as  one  well  observes)  Christ  gave  faith  no  more  to  Paul  than  to  Judas  ; 
 he  gave  repentance  no  more  to  Peter,  than  to  Simon  Magus,  i.  e.,  he  gave  it  not  at  all;  for 
 he  does  no  more  fur  any,  or  gives  to  any  more  than  this  moral  grace,  and  what  that  can 
 do.  True,  as  the  same  author  notes,  they  talk  of  subsequent  grace,  and  of  the  Spirit, 
 which  they  after  believing  do  receive  ;  but  this  latter  grace  and  gift  of  the  Spirit  comes 
 too  late  to  be  accounted  the  cause  of  conversion :  it  concurs  not  with  us  until  we  are  will- 
 ing, and  do  believe  ;  the  determination  of  the  will  is  before  it  in  order  of  nature  ;  and  none 
 have  the  Spirit  and  after-grace  but  such  who  exert  their  natural  power  to  receive  persuasive 
 grace. 
 
 7.  It  appears  hy  their  doctrine,  that  the  efficacy  of  grace,  and  of  the  death  of  Christ, 
 and  success  of  the  gospel,  depends  upon  tlie  will  of  man  ;  for  after  all  that  God  doth,  or 
 designs  to  do,  he  leaves  the  whole  matter  to  the  will  of  man ;  the  will  determines  the 
 whole  success,  whether  it  shall  be  effectual,  or  ineffectual :  so  that  from  hence  we  may 
 say,  that  we  might  be  saved  we  may  praise  God  and  Jesus  Christ,  but  that  we  are  saved 
 we  may  thank  ourselves,  and  glory  in  our  w!oilo:a,  care,  and  diligence.    But  doth  not  Paul 
 
364  THE  PAfiABLE   OF   THE   LOST   SHEEP.  [bOOK  H. 
 
 say,  "  The  natural  man  discerns  not  the  things  of  God,  neither  indeed  can  receive  them, 
 because  they  are  spiritually  discerned  ?"  Their  doctrine  is  evident  doth  detract  from  the 
 glory  of  Christ,  and  exalts  the  creature,  descrys  free-gi-ace,  and  magnifies  free-will,  and 
 so  overthrows  the  glorious  design  of  God  in  the  whole  of  om-  salvation,  which  is  to  abase 
 sorry  man,  to  humble  the  creatui'e,  that  God  alone  may  be  exalted. 
 
 Object.    But  doth  not  the  psalmist  say,  the  tender  mercy  of  God  is  over  all  his  works  ? 
 
 Anws.  1.  He  speaks  not  of  eternal,  special,  or  spiritual  mercies,  but  of  bis  common 
 mercies,  which  are  extended  to  men  and  beasts,  &c.  For  do  God's  special  tender  mercies 
 appear  to  be  over  the  wllen  angels  ?  they  are  the  works  of  his  hands. 
 
 2.  If  by  tender  mercies  be  meant  his  special  grace  in  the  gospel,  are  they  extended  to 
 the  heathen  world  ?  &c. 
 
 Object.  But  if  it  as  you  say,  it  is  in  vain  for  sinners  to  endeavour  to  do  any  thing,  if 
 they  are  so  important. 
 
 Answ.  Man  ought  to  do  what  he  can  ;  he  is  ahle  to  go  to  hear  the  word,  he  is  able  to 
 read,  hear,  and  to  cry  to  God  ;  they  may  do  many  things. 
 
 2.  But  they  are  to  acknowledge  that  Christ  only  can  change  their  hearts,  though  they 
 have  power,  if  they  exert  it,  to  reform  their  lives. 
 
 3.  Let  them  be  in  the  way  ;  faith  comes  by  hearing  ;  God  doth  work  in  and  by  the 
 word  :  sinners  will  be  without  excuse,  because  they  do  not  what  they  might  do  ;  besides, 
 we  take  no  power  from  man,  which  God  hath  given  to  them  ;  but  such  that  say  men  may 
 believe  to-day,  repent  to-day,  if  they  use  the  means,  and  exert  the  power  they  have,  may 
 conclude  they  may  use  that  power  to-morrow,  and  so  delay  the  gi'eat  work  of  their  sal- 
 vation ;  but  let  them  know  to-day,  the  present  time  is  that  time  God  calls,  "  This  is  the 
 acceptable  time,"  Take  heed  you  trust  not  to  power,  and  to  that  grace  which  falls  short 
 of  salvation,  and  will  suffer  you  to  fall  at  last  into  hell,  though  used,  and  improved. 
 
 Remember  it  is  God  that  makes  one  man  to  differ  from  another. 
 
 To"  conclude  ;  you  that  Christ  hath  brought  home,  rejoice,  and  see  you  do  ascribe  all  the 
 glory  into  him  ;  say,  not  to  us,  not  to  us,  but  unto  thee  be  the  honour,  and  power,  and  wis- 
 dom, and  the  glory,  for  ever  and  ever.  Amen. 
 
 SERMON   XIV. 
 
 And  when  he  comeih  home,  he  calleth  together  his  friends,  and  neighbours,  saying  rejoice 
 with  me,  for  I  have  found  my  lost  sheep.  I  say  unto  you,  that  likewise  joy  shall  be  in 
 heaven  over  one  sinner  that  repenteth,  &c.  Luke  xv.  6,  7. 
 
 Some  understand  by  his  home,  his  coming  to  heaven  ;  but  I  see  no  reason  to  restrain  it  to 
 that.  I  rather  conclude,  that  our  Lord  intends  no  more  than  the  bringing  home,  or  the  con- 
 version of  the  sinner  unto  God  ;  for  it  refers  to  the  sinner's  place,  or  that  place  whither 
 he  is  brought  when  he  is  regenerated  ;  before  he  went  astray,  or  was  a  stranger,  being 
 estranged  from  God,  or  afar  off ;  but  now  he  is  brought  to  dwell  in  Sion  amongst  the  saints, 
 for  that  is  called  God's  habitation,  or  the  place  where  he  dwells.  "  Now  therefore  ye  are 
 no  more  strangers  and  foreigners,  but  fellow  citizens  with  the  saints,  and  of  the  household 
 of  God,"  Eph.  ii.  19. 
 
 The  proposition  I  have  proposed  to  speak  unto  from  hence,  is  this,  viz. 
 
 Doct.  V.  That  the  Lord  Jesus  Christ,  and  his  angels  in  heaven,  and  also  his  saints 
 on  earth,  greatly  rejoice  when  one  lost  sinner  is  returned  home  or  God,  or  tndy  converted. 
 
 He  himself  rejoiceth  when  he  hath  found  the  lost  sheep,  i.  e.,  when  thorough  convictions 
 have  taken  hold  of  a  sinner,  or  grace  is  infused  :  and  when  he  is  effectually  converted,  or 
 the  work  is  declared,  and  a  confession  of  that  work  is  made  by  him,  and  he  is  received 
 into  the  church,  the  saints  and  people  of  God  rejoice  ;  the  church  is  commonly  called 
 heaven. 
 
 In  speaking  to  this  point  of  doctrine,  I  shall, 
 
 I.  Show  you  who  they  are  that  may  be  meant  by  Christ's  friends  and  neighbours,  also 
 why  so  called. 
 
 II.  Why  he  himself,  and  his  friends  and  neighbours,  do  rejoice,  when  one  sinner  is 
 returned  home  to  God. 
 
SERM.  XIV.]  THE   PAIIABLE   OF   THE   LOST   SHEEP.  365 
 
 III.     Apply  it,  and  so  conclude  with  this  parable. 
 
 He  calleth  his  friends  and  neighbours  to  rejoice  ;  they  are  invited  to  rejoice  with  him  : 
 therefore  it  is  their  duty  so  to  do,  and  they  are  ready  to  do  it. 
 
 1.     All  expositors  agree  (that  I  have  met  with)  that  by  friends  and  neigh- 
 bours are  meant  the  saints  and  angels,  though  some  conclude  it  refers  to  them     ^"^^'fl-  Neh. 
 in  heaven  only,  which  I  cannot  agree  to.    Saints  and  angels  are  the  friends  of    convert,  p"'' 
 
 rj,-;,).  197.  and  our 
 
 '^""S''-  .        .  .  annotators 
 
 1.  They  are  called  h's  friends,  he  himself  calleth  them  so.  "  I  have  called  on  the  place, 
 you  friends,"  &c.  "  Ye  are  my  friends  if  ye  do  whatsoever  I  command  you." 
 
 John  XV.  14,  15.  Abraham  was  called  the  friend  of  God.  And  believers  call  .Jesus  Christ 
 their  friend,  as  indeed  well  they  may.  "  This  is  my  beloved,  and  this  is  my  friend,  0  ye 
 daughters  of  Jerusalm,"  Cant.  v.  16. 
 
 Quest.     Why  are  they  called  friends  ? 
 
 Answ.     1.  I  answer,  friends  have    no  enmity  in  their  hearts  one  to  an-     '^Vhy  Christ 
 other,  but  are  in  a  real  state  of  friendship.     Hence  we  say,  when  two    men     saints  are 
 that  were  at  variance  are  reconciled,  we  say  they  are  now  friends ;  the  saints  are     friends 
 reconciled  to  God  and  to  Christ,  and  so  are  friends. 
 
 2.  Friends  know  one  another  well,  they  are  acquainted  and  intimate  one  with  the 
 other:  so  Jesus  Christ  knows  his  saiuts.  "  I  know  my  sheep,  and  am  known  of  mine." 
 John.  X.  14.  He  hath  a  special  knowledge  of  his  saints,  a  knowledge  of  approbation.  "  I 
 know  Abraham,  that  he  will  command  his  children,"  &c.  Christ  saith  to  hypocrites,  I 
 never  knew  you  ;  that  is,  I  never  approved  of  you :  moreover,  every  true  Christian  knows 
 Jesus  Christ,  i,  e.,  they  have  a  saving  knowledge  of  him,  they  know  his  person  whom  he  is, 
 and  they  know  his  personal  excellencies,  also  they  know  his  offices,  work,  and  powerful 
 operations  on  their  own  hearts  :  they  have  an  experimental  knowledge  of  the  Lord  Jesus 
 Christ. 
 
 3.  Friends  have  a  firm  and  real  love  one  to  another,  they  are  united  together  in  all 
 cordial  aifections,  their  hearts  are  knit  to  each  other,  as  the  hearts  of  David  and  Jonathan 
 were  one  to  the  other.  Their  love  is  hearty,  and  also  abiding.  "  A  friend  loveth  at  all 
 times,"  Prov.  xra.  17.  Christ  continues  in  his  love  and  friendship  to  them,  and  they  abide 
 in  their  love  and  cordial  affections  unto  him,  though  perhaps  not  always  so  hot  and  fervent, 
 through  the  flesh,  and  Satan's  temptations. 
 
 4.  Friends  will  stick  one  by  the  other,  and  endeavour  to  keep  up  the  honour  of  each 
 other  :  so  Jesus  Christ  sticks  to  his  people,  and  vindicates  them  under  all  undue  charo'es, 
 reproaches,  and  false  accusations,  and  speaks  honourably  of  them.  "  Surely  they  are  my  peo- 
 ple, children  that  wiU  not  lie,  and  so  he  was  their  Saviour,"  Isa.  Ixii.  8.  Also  believers  cleave 
 to  the  Lord  Jesus,  and  study  his  honour,  or  labour  to  exalt  and  magnify  him  and  promote 
 his  interest  in  the  world. 
 
 5.  Friends  give  clear  proofs  of  their  friendship  to  each  other,  in  special  times  when  it 
 is  needful  :  so  did  Jesus  Christ ;  witness  his  death ;  and  so  he  still  doth  at  all  times,  by 
 succouring  them  m  times  of  afflictions,  temptations,  and  tribulation,  and  by  strengthening, 
 supporting,  and  comforting  them  at  all  seasons,  but  especially  when  they  stand  in  greatest 
 need  of  such  succoiu-,  &c.  Also  they  give  proofs  of  their  love  and  friendship  to  him  in  a 
 time  when  others  forsake  him,  they  abide  with  him  m  times  when  he  is  reproached,  his 
 authority  contemned,  his  name  blasphemed,  and  his  truth  trodden  under  foot. 
 
 6.  True  and  cordial  friends  will  venture  all  tliey  have,  or  spare  nothing  tliat  is  dear  to 
 them,  to  help  and  succour,  save  and  relieve  each  other. 
 
 Thus  Christ  spared  nothing,  no,  not  his  own  life,  to  help,  relieve,  and  save  friends. 
 "  Greater  love  hath  no  man  than  this,  that  a  man  lay  down  his  life  for  his  friends,"  John  xv. 
 13.  And  then  the  saints  when  called  unto  it,  have  laid  down  their  lives  in  love  to  him, 
 to  vindicate  his  honour,  name,  and  witness  to  his  truth. 
 
 7.  Friends  will  not  soon  take  oft'ences  at  one  another,  but  overlook  one  another's 
 faults  ;  the  Lord  Jesus  is  such  a  friend  that  passeth  by  all  the  faults  and  infirmities  of  his 
 people,  and  they  will  not  be  offended  in  him  (though  we  read  of  some  that  were)  "  But 
 blessed  are  ye  that  are  not  offended  in  me." 
 
 8.  A  man  takes  counsel  and  advice  of  his  friend  ;  if  a  man  hath  a  friend  that  is  an  able 
 counsellor,  be  sure  if  he  wants  counsel,  he  will  go  to  him  ;  so  believers  go  to  Christ  for 
 counsel.  I  bless  the  Lord  that  hath  given  me  counsel.  "  Thou  slialt  guide  me  with  thy 
 counsel,"  Psal.  bcxiii.  24.  Christ  is  a  mighty  counsellor,  and  he  gives  good,  safe,  wise, 
 and  profitable  counsel  to  all  his  friends  that  repair  to  him  for  it. 
 
 9.  A  friend  imparts  liis  secrets  to  his  friends  ;  and  from  hence  our  Lord  told  iiis  dis- 
 
3GG  THE  PARABLE  OF  THE  LOST  SHKF.P.  [bOOK  II. 
 
 ciples  they  were  liis  friends.  "  Henceforth  I  call  you  not  servants  ;  for  the  servant  knows 
 not  what  his  Lord  doth,  but  I  call  you  friends  ;  for  all  things  that  I  have  heard  of  my 
 Father,  I  have  made  known  to  you,"  John  xv.  15.  And  hence  it  is  said,  "  The  secrets 
 of  the  Lord  are  with  them  that  fear  him."  "  We  have  the  mind  of  Christ."  He  unhosom- 
 eth  himself  unto  his  friends. 
 
 10.  Friends  sympathize  one  ■with  the  other,  they  mourn  together,  and  also  rejoice  to- 
 gether. "  In  all  the  afflictions  of  God's  people,  he  is  said  to  he  afflicted."  He  was  grieved 
 for  Israel ;  if  one  mouras  the  other  mourns,  and  if  one  rejoiceth  the  other  rejoiceth  also  ; 
 and  so  here  Christ  says,  "  Eejoice  with  me,  for  I  have  found  my  lost  sheep." 
 
 What  meant  ^'  Neighbours.  A  neighbour  properly  is  one  that  dwelleth  near  us,  at 
 by  neigh-  the  next  door,  or  in  the  same  street,  so  believers  dwell  near  Jesus  Christ, 
 boure.  ,,  -^Ij^j  people  have  the  Lord  so  near  them  ?"'   We  dwell  near  Christ's  heart, 
 
 and  always  in  his  sight,  and  have  his  presence. 
 
 2.  Our  Lord  shows  who  is  our  neighbour,  even  he  that  shows  greatest  love  and  favour 
 to  us ;  so  that  he  is  indeed  our  neighbour,  and  he  esteems  such  so  to  be  to  him,  in  that 
 they  show  the  greatest  love  and  pity  to  him  in  his  poor  members,  but  no  more  as  to  this. 
 
 11.  I  shall  give  you  the  reasons  why  Jesus  Christ  and  his  saints  and  angels,  do  rejoice, 
 when  one  sinner  is  converted  and  brought  home  to  God,  and  that  more  generally  under  a 
 six-fold  consideration. 
 
 1.  In  respect  of  God  the  Father. 
 
 2.  In  respect  of  Jesus  Christ  himself,  considered  as  Mediator. 
 
 3.  In  respect  of  the  Holy  Ghost,  who  is  the  more  direct  and  immediate  agent,  in  the 
 conversion  of  a  sinner. 
 
 4.  In  respect  of  Satan,  who  by  this  means  loses  his  captive,  and  is  vanquished,  &c. 
 
 5.  In  respect  of  the  poor  sinner  himself,  considering  what  infinite  good  he  receiveth 
 hereby. 
 
 6.  In  respect  of  the  ministers  of  the  gospel,  the  saints  and  church  of  God. 
 
 1.  In  respect  of  God  the  Father,  they  rejoice  at  the  conversion  of  a  sin- 
 his"a'iuts'?e'^  °'^'"'  I'ficause,  (1.)  they  know  how  pleasing  and  acceptable  it  is  to  him,  or  in 
 joice  at  the  his  sight,  to  See  one  sinner  converted,  laying  down  his  arms,  and  throwing 
 ner8"'in  ^re-  himself  at  his  feet,  begging  mercy  at  his  most  gracious  hands.  0  how  doth 
 'P""!*  "f  God  the  heart  of  God  pant  after  lost  sinners  ;  he  longs  to  see  them  return  to  him. 
 "  If  thou  wilt  return,  0  Israel,  return  to  me.  His  soul  was  grieved  forty 
 years  in  the  wilderness,"  Heb.  iii.  7 — 10.  This  God  speaks  after  the  manner  of  men. 
 Now  as  he  is  said  to  be  grieved  when  sinners  go  astray,  so  he  is  glad,  he  is  pleased  when 
 they  return  ;  and  that  which  is  acceptable  to  God,  is  matter  of  joy  to  Christ,  as  Mediator, 
 and  to  his  saints  and  angels.  (2.)  They  rejoice  because  God's  early  love  to  such  a  poor 
 sinner  is  made  known  or  manifested  in  eft'ectual  calling,  he  being  one  whom  the  Father 
 loved  from  everlasting,  and  sought  out  the  way  how  he  might  discover  it ;  and  now  his 
 glorious  divine  love  is  accomplished,  who  gave  his  Son  to  die,  and  to  fetch  home  his  lost 
 sheep ;  and  so  his  love  that  was  kept  secret  in  his  own  breast,  is  now  visibly  known  and 
 magnitied  to  the  sinner  himself.  (3.)  Because  it  is  an  actual  accomphshment  of  God's 
 gracious  covenant  and  promises  made  to  the  Son  from  eternity,  who  said,  "  He  shall  see  his 
 seed,  and  the  pleasure  of  the  Lord  shall  prosper  in  his  hand,"  Isa.  Hii.  10  ;  that  is,  he 
 shall  see  all  that  the  Father  gave  him  brought  home,  renewed,  born  again,  or  converted, 
 having  the  image  of  God  stamped  upon  their  souls  ;  and  this  must  needs  be  matter  of  joy 
 to  the  Lord  Jesus  Christ,  and  to  his  saints  and  angels.  (4.)  It  is,  my  brethren,  the  ac- 
 tual execution  and  accomplishment  of  God's  decree  of  election,  and  of  his  eternal  purpose  in 
 Jesus  Christ.  "  Who  hath  saved  us,  and  called  us  with  an  holy  calling,  not  according  to  our 
 works,  but  according  to  his  own  purpose  and  gi'ace  which  was  given  us  in  Christ  before 
 the  world  began,"  2  Tim.  i.  9,  that  is,  he  hath  brought  into  a  state  of  grace  and  salvation, 
 such  that  he  had  before  appointed  or  ordained  to  eternal  life.  Men  do  not  so  much  re- 
 joice in  what  they  do  decree  and  purpose,  though  it  be  some  great  and  glorious  design, 
 as  they  do  when  they  see  their  decree,  counsels,  and  purpose  hath  taken  effect,  and  is 
 accomplished.  "  For  whom  he  did  foreknow,  he  also  did  predestinate  to  be  conformed  to 
 the  image  of  his  Son,"  Eom.  viii.  29.  &c.  I'hat  is,  such  that  he  was  pleased,  as  an  act 
 of  his  sovereignty,  to  set  his  heart,  his  love  and  aflections  upon,  or  approve  of  them,  he 
 predestinated  to  be  renewed,  changed,  or  converted  to  God.  There  was  a 
 de8i!;n^°'°o1'  twofold  purpose  of  God  in  his  decree  of  election  and  predestination.  (1.)  To 
 God  in  eiec-  bring  all  his  elect  seed  into  a  state  of  grace  here,  or  to  renew  liis  own  image 
 '""■  in  them,  which  is  the  bringing  home  of  a  lost  sinner.     (2.)     To  bring  them 
 
SEHM.   XI\'.]  THE   rAnABr.F.   OF   THE    LOST    SHEEP.  3G7 
 
 all  to  glory  hereafter ;  that  is,  he  has  onlaineJ  the  end,  viz.,  eternal  life,  and  also  tliu 
 means,  ami  their  raeetness  or  preparedness  for  that  great  end,  which  is  regeneration  and  holi- 
 ness. "  According  as  he  hath  chosen  us  in  him,  before  the  foundation  of  the  world,  that  we 
 should  be  holy,  and  blameless  before  him  in  love,"  Eph.  i,  4.  Not  chosen  us  to  salvation 
 only,  but  to  be  holy  also  ;  "  Having  predestinated  us  to  the  adoption  of  children  by  Jesus 
 Christ,  according  to  the  good  pleasure  of  his  will."  Not  sons  or  children  of  God  before  adopt- 
 ed, and  actually  regenerated  ;  no,  but  only  predestinated  to  this  gracious  end  and  purpose  : 
 and  now  this  being  actually  done,  the  Lord  Jesus  with  his  saints  and  angels  rejoice,  beholding 
 now  God's  decree  and  purpose  hath  taken  effect,  in  the  execution  of  it.  They  rejoice 
 
 2.  The  Lord  Jesus  and  his  saints  rejoice  to  see  one  lost  sinner  converted,  in  '^'"^°  .  °°^ 
 respect  ol  (.  hrist  himself.  verted,      in 
 
 (1.)     Because  every  sinner  that  is  brought  to  God,  or  is  renewed,  is  the     chnst'  him-^ 
 travel  of  Christ's  soul,  not  ouly  in  his  bloody  passion  and  agony,  but  in  bringing     s<^if- 
 forth  or  renewing  the  sinner  by  his  Spirit :  no  woman  can  rejoice  more  to  see  the  fruit  of  her 
 womb,  and  sore  and  bitter  travail,  than  Christ  and  his  ministers  rejoice  to  see  the  travail  of 
 Christ's  soul,  i.  e.,  a  babe  of  grace  born  to  God. 
 
 (2.)  Because  now  the  Lord  Christ  sees  his  kingdom,  by  the  addition  of  one  soul,  is  in- 
 creased and  enlarged,  and  Satan's  kingdom  lessened  or  diminished  ;  for  look  as  the  church  of 
 God  increaseth,  the  devil's  synagogue  decreaseth  ;  when  Christ  gets  one  'soul,  Satan  loses 
 one.     Now  what  can  be  a  greater  ground  for  Christ  and  his  saints  to  rejoice  than  this  ? 
 
 (3.)  Because  every  sinner  that  is  converted,  is  espoused  and  married  to  the  Lord  Jesus 
 Christ.  "  I  have  espoused  you  to  one  husband,"  2  Cor.  xi.  2.  &c.  This  therefore  must 
 needs  be  cause  of  joy  :  and  hence  it  is  said,  "  As  a  bridegroom  rejoiceth  over  the  bride,  so 
 shall  thy  God  rejoice  over  thee,"  Isa.  Ixii.  5.  True,  Jesus  Christ  knew  that  this  and  that 
 sinner  was  given  him  by  the  Fatlier  from  the  beginning,  nay,  from  eternity.  But  they,  alas  ! 
 abide  a  long  time  in  a  state  of  enmity  against  him,  and  do  not  love  him,  but  contrariwise 
 hated  him  and  his  Father  ;  but  now  he  hath  gotten  the  love,  the  heart,  and  the  affections 
 of  this  lost  and  undone  sinner. 
 
 Is  it  not  grievous  [think  you)  to  the  Lord  Christ,  to  see  such  that  he  loved  from  ever- 
 lasting, and  shed  his  precious  blood  for,  and  came  to  espouse  and  to  betroth  to  himself  for 
 ever,  to  hate  him,  despise  him,  yea,  contemn  his  love,  and  abuse  his  patience,  and  great 
 favour  and  kindness  ?     Certainly  it  must  needs  have  such  effects  upon  his  tender  heart. 
 
 A  young  man  when  he  sees  himself  slighted,  and  set  at  nought  by  one  that  he  loveth  as 
 his  own  soul,  cannot  but  be  greatly  troubled  ;  but  when  he  hath  obtained  the  love  of  the 
 person  that  is  the  object  of  his  affections,  he  cannot  but  be  glad,  and  rejoice,  even  so  doth 
 the  Lord  Jesus  Christ.  "  Hope  deferred  makes  the  heart  sick,  but  when  the  desire  cometh 
 it  is  a  tree  of  life,"  Prov.  xiii.  12. 
 
 (4.)  Christ  and  his  saints  and  angels  rejoice,  because  the  conversion  of  a  sinner  is  the 
 success  of  his  labour  ;  not  only  in  his  dying,  but  also  in  his  interceding.  Jesus  Christ  did 
 not  only  bb  ed  for  sinners,  but  he  also  pleads  with  God  for  them,  that  they  who  are  his 
 may  be  brought  home.  "  And  he  made  intercession  for  transgressors,"  Isa.  liii.  12.  My 
 brethren,  the  Lord  Jesus  intercedes  to  bring  sinners  into  a  state  of  grace  ;  and  also  when 
 they  are  brought  into  such  a  state,  or  are  renewed,  he  intercedes  with  the  Father  that  they 
 may  be  kept  or  preserved  from  falling,  or  abide  in  that  happy  condition  to  the  end.  "  I 
 have  prayed  for  thee,  that  thy  faith  fail  not,"  that  is,  not  finally  fail,  or  that  the  seed 
 thereof,  or  the  sacred'  habit  may  not  fail.  Every  man  rejoiceth  to  see  his  work  prosper 
 and  succeed  well  that  is  in  his  hands,  and  so  doth  our  Lord  Jesus  Christ. 
 
 3.  Jesus  Christ  with  his  saints  and  angels,  rejoice  at  the  conversion  of  a  ,  .  . 
 lost  sinner,  in  respect  of  the  Holy  Ghost.  Brethren,  each  person  of  the  bles-  ven  when  a 
 sed  Trinity  has  their  special  and  peculiar  work  in  the  salvation  of  sinners  :  ""n",  iif'rc- 
 the  Father  loves  the  sinner,  elects  the  sinner,  finds  out  a  ransom,  a  Saviour,  spef'  of  the 
 and  Surety  for  the  sinner,  and  entered  into  a  covenant  with  him  from  eteniity,  °  ^  °' ' 
 and  sent  him  into  the  world,  anointed  and  authorized  him  to  be  the  only  Mediator,  and 
 upheld  him  in  doing  all  his  work,  and  accepted  of  his  undertaking  for  them,  and  in  their 
 stead,  &c.  And  Jesus  Christ  hath  his  work  also,  who  hath  wrought  out  a  complete  right- 
 eousness for  all  them  whom  he  covenanted  with  the  Father,  to  bring  home  them  he  died 
 for  on  the  tree  ;  "  the  just  for  the  unjust :"  and  he  exercises  all  his  offices  eft'ectually,  also 
 to  this  very  purpose.  Moreover,  the  Holy  Ghost  hath  his  proper  and  peculiar  work,  which 
 is  to  renew,  quicken,  call  and  regenerate,  and  effectually  to  sanctify  all  those  the  Father 
 elected,  ami  the  Son  redeemed,  or  died  for,  eternally  to  save  from  wrath  and  hell.  And 
 now  to  see  the  Spirit,  that  great  and  glorious  agent,  doing  of  his  work,  which  tends  to  per- 
 
368  THE   PARABLE   OF    THE   LOST   SHEEP.  [boOK    II. 
 
 feet  and  actually  to  accomplish  the  whole  work  of  the  sinner's  redemption,  and  so  make 
 Christ's  blood  and  mediation  effectual  to  the  soul,  is  doubtless  no  small  cause  of  joy  and  re- 
 joicing to  Jesus  Christ,  and  to  his  saints  and  angels.  "  The  flesh  profits  nothing  (saith  our 
 Lord)  it  is  the  Spirit  that  quickens,"  John  vi.  63.  Christ's  flesh  alone,  had  it  not  been 
 united  to  his  Godhead,  could  not  have  profited  us  any  thuig  ;  neither  doth  his  flesh  in  dying 
 profit  any  man,  without  the  Spirit  makes  his  death  and  merits  effectual  unto  them  ;  the 
 blood  of  the  sacrifice  must  not  only  be  poured  forth,  but  also  be  sprinkled  upon  the  people, 
 &c.  From  hence  therefore  Christ  and  believers  rejoice  to  see  the  Holy  Spirit  discharging 
 of  his  work,  in  making  Christ's  death  effectual  to  a  poor  sinner. 
 
 (2.)  As  the  Father  rejoiced  to  see  the  Son  glorifying  of  him,  which  was  the  graml 
 design  of  the  Son  in  all  he  did,  so  Christ  and  believers  rejoice  to  see  the  Holy  Ghost  glo- 
 rifying of  the  Son.  "  He  shall  glorify  me,  for  he  shall  take  of  mine,  and  shew  it  unto  you," 
 Johnxvi.  14.  The  Spirit  makes  Christ  famous,  exalts,  and  lifts  up  and  magnifies  the 
 Lord  Jesus,  he  sets  the  crown  upon  Christ's  bead,  considered  as  Mediator  :  now  this  was 
 that  which  our  Lord  prayed  for,  "  glorify  thy  Son  ;"  and  it  was  the  will,  puqwse  and  grand 
 design  of  the  Father  thus  to  do,  and  therefore  both  Christ,  saints,  and  angels,  rejoice  to  see 
 the  Holy  Spirit  doing  of  it,  in  the  conversion  of  a  sinner. 
 
 (3.)  To  see  the  Holy  Ghost  bowing  the  rebellious  will,  enlightening  the  dark  mind, 
 changing  the  carnal  and  earthly  afiectious,  giving  light  to  such  who  sit  in  darkness,  is  ground 
 of  no  small  joy  ;  to  see  the  carnal  heart  made  spiritual,  the  worldy  heart  made  heavenly, 
 the  proud  heart  made  humble,  a  lustful  and  unclean  heart  made  chaste,  holy,  and  undefiled  ; 
 to  see  a  passionate  heart  made  meek,  an  envious  heart  made  pitiful  and  ready  to  forgive  ; 
 to  see  an  hypocritical  heart  made  sincere  ;  in  a  word,  to  see  a  man  bom  again,  born  of  the 
 Spirit,  brought  forth  the  second  time,  not  into  this  world,  or  Satan's  kingdom,  but  into  the 
 kingdom  of  God's  dear  Son  here,  and  into  the  kingdom  of  glory,  is  matter  or  ground  of 
 
 gi-eatjoy. 
 Joy  in  hea-         4      Christ,  his  saints  and  angels  rejoice  when  a  poor  lost  sinner  is  returned 
 one     sinner     to  God,  in  respect  of  Satan,  who  triumphed  over  the  sinner  while  he   abode 
 respect*  of    ^"  '"^  hands,  and  under  his  power. 
 
 Satan.  (1.)  They  rejoice  to  see  Satan's  design  defeated,  and  his  work  destroyed  ;  he 
 
 came  to  deliver  sinners  from  the  power  of  Satan  :  this  was  the  purpose  of  Christ  in  coming 
 into  the  world  ;  "  For  this  purpose  was  the  Son  of  God  manifested,  that  he  might  destroy 
 the  works  of  the  devil,"  1  John  iii.  8.  Or  dissolve  the  frame  of  his  kingdom,  or  over- 
 thrown his  design  ;  and  when  one  sinner  is  converted,  his  power  on  that  soul  is  destroyed, 
 and  he  thrown  out  of  that  heart,  in  whom  before  he  ruled,  and  had  the  dominion. 
 
 (2.)  Is  it  not  matter  of  joy  to  them  to  see  Satan  grind  his  teeth,  to  foam,  and  bitterly 
 to  rage,  to  behold  his  prey  taken  from  him  by  almighty  power,  and  he  cannot  avoid  it  nor  help 
 himself  ;  no,  though  he  raiseth  all  the  powers  of  the  infernal  lake,  to  hinder  or  withstand 
 it.  How  doth  tliis  torment  the  devil  ?  1  will  work  (saith  the  blessed  God)  and  who  shall 
 let  ?  Wliat  enemy  on  earth,  man  on  earth,  or  devil  of  hell  ?  No,  let  Satan  do  his  worst, 
 when  Christ  comes  to  seek  and  carry  home  a  lost  sinner,  he  will  do  it.  Sire,  the  returning 
 of  a  lost  sinner  makes  hell  son-owful,  it  fills  deviJs  with  shame  and  horror,  and  therefore  heaven 
 and  all  that  dwells  above  rejoice. 
 
 (3.)  To  see  a  man,  a  poor  feeble  mortal,  in  the  power  and  strength  of  Christ,  to 
 trample  Satan  under  his  feet,  and  to  triumph  over  him  in  the  name  of  the  Lord,  is  matter 
 of  great  rejoicing  to  Jesus  Christ,  and  his  saints  and  angels. 
 
 (4.)  To  see  Satan  fly  from  a  poor  sinner,  and  to  quit  the  field,  and  yield  himself  con- 
 quered, not  being  able  to  stand  his  ground,  faith  like  a  shield  causing  all  his  fiery  darts  to 
 rebound  back,  and  a  saint,  with  the  sword  of  the  Spirit,  conquering  hell,  and  all  the  powers 
 
 of  darkness,  is  certaiidy  cause  of  unspeakable  joy. 
 Joy  in    fe-         (^5/)     Christ,  and  bis  saints  and  angels,  rejoice  when  one  sinner  is  convert- 
 srnne"  him-     ed,  in  respect  of  the  poor  sinner  himself,  who  is  brought  home. 
 ^^^^-  (1.)     To  see  a  poor  naked  wretch,  one  who  lay  wallowing  in  his  blood,  cast 
 
 out  to  the  loathing  of  his  person,  like  a  new-bom  infant,  now  clothed  with  a  glorious 
 garment ;  is  not  here  cause  for  Christ  and  his  friends  to  rejoice  ? 
 
 (2.)  To  see  one  condemned  to  die,  lying  in  a  deep  dungeon,  or  in  a  horrible  pit,  now 
 set  at  liberty,  and  brought  into  a  glorious  palace,  he  being  one  dearly  beloved  :  what  cause 
 have  all  his  friends  to  rejoice,  to  see  this  ?  Why  thus  it  is  here,  a  poor  sinner  beloved  of 
 God,  and  one  comprehended  in  his  eternal  decree  of  election,  that  lay  long  in  a  horrible 
 pit,  bound  in  chains,  and  condemned  to  die,  is  now  brought  into  the  king's  chamber  :  thus 
 the  spouse  speaketb,  and  every  believer  may  say,  the  Icing  hath  brought  me  into  his  cham- 
 ber, what  follows  ?  "  we  will  be  glad  and  rejoice  with  thee,"  Cant.  i.  4. 
 
SERM.   XIV.]  THE    PARABLE   OF    TUE    LOST    SHEEP.  369 
 
 (3.)  To  see  a  poor  creature  polluted  and  covered  all  over  \«th  horrid  filth,  most  loath- 
 some to  behold,  now  washed  and  made  clean,  he  being  one  God's  heart  was  set  upon  ;  what 
 cause  is  this  of  joy  and  rejoicing  to  Christ,  and  all  that  dwell  in  heaven. 
 
 (4.)  To  see  one  that  was  a  child  of  wrath  by  nature,  made  a  child  of  God  by  grace  ; 
 one  that  had  upon  him  the  veiy  image  of  the  devil,  now  having  the  image  of  God,  is  surely 
 great  cause  of  joy  to  Clirist,  his  saints,  and  angels. 
 
 (5.)  To  see  one  that  Satan,  that  hungry  lion  had  in  his  jaws,  or  one  that  was  a  slave 
 and  vassal  of  sin  and  the  devil,  set  free  for  ever,  is  great  ground  of  joy  considering  the 
 nature  of  this  freedom.  "  If  the  Son  therefore  make  you  fi'ee,  ye  are  free  indeed,"  John  viii. 
 3i).  That  is,  you  have  real  perfect,  glorious,  spiritual,  and  eternal  freedom,  from  citizen- 
 ship of  heaven,  free  access  to  God,  and  are  freed  from  sin,  the  law,  wrath,  death,  and  hell. 
 
 6.  To  see  a  poor  man  out  of  his  wits,  or  deprived  of  his  senses,  stabbing  and  wound- 
 ing himself,  tearing  his  clothes,  and  feeding  on  husks  with  filthy  swine,  brought  to  his 
 right  mind,  having  his  senses  restored  to  him  again,  and  healed  of  all  his  wounds ;  what 
 cause  of  joy  would  this  be  to  all  his  friends  ?  Thus,  my  brethren,  it  is  here ;  the  pro- 
 digal, it  is  said,  when  he  came  to  himself,  said,  "  I  will  go  home  to  my  father."  He  was 
 not  himself  before,  but  lilie  a  man  out  of  his  wits,  as  hereafter,  when  I  come  to  fpeak  to 
 that  parable,  I  shall,  God  willing,  show  you.  Alas,  were  not  sinners  out  of  their-  wits, 
 would  they  do  and  act  as  they  indeed  daily  do  ?  Will  men  in  their  right  mind  destroy 
 themselves  ?  "0  Israel,  thou  hast  destroyed  thyself."  WiU  a  man  in  his  senses  stab  his 
 own  soul  ?  choose  brass  counters,  and  refuse  precious  pearls,  refuse  good  and  choice  food 
 to  feed  on  ashes,  husks,  and  grains  that  swine  feed  upon ;  or  willingly  yield  himself  up  to 
 be  devoured  by  a  cruel  lion  ?  Or  would  he  contemn  God,  or  refuse  God  and  Christ,  and 
 all  the  good  that  is  in  God  and  Jesus  C  hrist,  from  love  to  his  sins  and  filthy  lusts  ? 
 
 (7.)  To  see  a  man  resisting  the  Holy  Spirit,  warring  and  fighting  against  his  Maker, 
 daring  God  to  damn  him,  flying  in  his  very  face,  and  in  actual  rebellion  against  him,  now 
 reconciled  and  brought  into  sweet  accquaintance  and  friendship  with  him  ;  is  not  this  cause 
 of  joy  to  Jesus  Christ,  his  saints  and  angels  ?  to  see  a  vile  rebel  come  in  and  humble  himself 
 to  his  prince,  acknowledging  all  his  by-past  treasons,  and  abominable  indignities  cast  upon 
 the  King  of  heaven  and  earth,  loathing  and  abhorring  himself,  and  repenting  in  dust  and  ashes. 
 
 (8.)  To  see  a  poor  sheep  that  cost  the  Shepherd  the  price  of  his  own  blood,  bought  so 
 dear,  to  go  astray,  and  expose  itself  to  a  thousand  dangers,  now  brought  home  to  his  own 
 fold  ;  is  not  here  cause  of  joy  to  the  Shepherd,  and  to  all  his  friends  and  neighbours  ?  "  re- 
 joice with  me,  for  I  have  found  my  lost  sheep." 
 
 6.     There  is  cause  of  joy  in  respect  to  ministers  and  members  of  the  church. 
 
 (1.)  Christ  and  his  angels  in  heaven,  and  saints  on  earth  rejoice  to  see  a  lost  sinner 
 retuni  home  to  God  ;  because  poor  ministers  succeed  in  their  great  work,  as  instruments 
 in  the  hand  of  God  ;  hereby  it  appears  that  Jesus  Christ  is  with  them,  owns  and  prospers 
 them.  What  can  be  gi-eater  encouragement  to  them,  or  tend  more  to  strengthen  their  hands 
 and  hearts  ?  Was  it  not  matter  of  joy  to  Abraham's  servant,  to  see  how  God  had  pros- 
 pered him  in  his  message,  when  he  had  prevailed  with  Rebecca  to  consent  to  go  with  him, 
 to  become  Isaac's  wife  ?  Jlinisters  are  Christ's  spokesmen  to  persuade  sinners  to  receive 
 and  embrace  the  Lord  Jesus,  and  espouse  him,  who  by  them  is  pleased  to  tender  his  love 
 unto  them.  Do  not  ambassadors  of  peace  rejoice  when  their  embassy  is  received,  and  the 
 king's  enemies  are  brought  to  accept  of  terms  of  peace  ?  A  minister  is  Christ's  ambassador, 
 and  when  one  sinner  is  converted  under  his  ministry,  he  succeeds  in  his  embassy.  This  also 
 puts  a  glory  upon  the  word  and  blessed  Gospel,  which  is  an  instrument  of  God's  power,  by 
 which  he  commonly  is  pleased  to  work  faith  m  the  souls  of  sinners.  "  I  am  not  ashamed 
 of  the  Gospel  of  Christ,  for  it  is  the  power  of  God  unto  salvation,  unto  every  one  that  be- 
 lieveth,"  Rom.  i.  16.  "  It  pleaseth  God  by  the  fooUshness  of  preaching,  to  save  them  that 
 believe."  "  The  Word  of  God  is  quick  and  powerful,  sharper  than  any  two-edged  sword." 
 Now  God  owning  after  this  manner  his  own  ordinances,  Jesus  Christ  rejoices  with  his 
 saints.  Moreover,  the  saints  seeing  their  number  increase,  and  others  made  fiellovv-heirs 
 and  fellow-citizens  with  them,  they  rejoice  also. 
 
 APPLICATION. 
 
 1.  See  how  acceptable  the  conversion  of  sinners  is  to  Jesus  Christ. 
 
 2.  And  is  grace  received  such  cause  of  joy  to  others  ?  0  then  what  cause  hath  a  sinner 
 himself  to  rejoice  ?  It  is  said  Philip  went  down  to  Samaria  and  preached  Christ  to  them, 
 and  they  believed  and  were  baptized,  both  men  and  women,  "  and  there  was  great  joy 
 in  that  city." 
 
 ■2  B    ■ 
 
r!70  THE  PARABLE  OF  THE  L0?;T  GEOAT.  [bOOK  II. 
 
 3.  From  hence  also  we  may  infer,  that  we  ought  to  rejoice  witli  them  that  rejoice,  or 
 at  others  good. 
 
 4.  Moreover,  what  cause  have  parents  to  rejoice,  to  see  their  children  converted.  It  is 
 matter  of  joy  to  see  our  enemies  converted,  and  them  that  hate  us  :  but  0  how  much 
 greater  cause  have  we  of  rejoicing,  when  our  dear  children,  or  dear  relations  are  renewed, 
 changed,  or  brought  home  to  God,  and  made  happy  for  ever  ? 
 
 5.  By  way  of  exhortation.  Sinners  who  would  not  return  to  God,  if  it  be  cause  of 
 such  joy  to  God  the  Father,  to  the  Lord  Jesus  Christ,  to  the  Holy  Spirit,  and  to  ministers, 
 and  to  the  holy  angels  ;  then  labour  to  return  to  God !  attend  upon  the  word,  cry  to  him 
 to  help  you  to  believe.  Certainly  the  conversion  of  sinners  is  a  very  great  thing,  it  is 
 matter  of  the  highest  moment. 
 
 6.  Ministers  also  may  from  hence  be  stirred  up  to  do  their  utmost  in  order  to  the  con- 
 version of  sinners  :  let  us  not  be  weary,  neither  faint  in  our  minds,  nor  be  discouraged, 
 though  we  meet  with  reproaches  from  men,  opposition  from  Satan,  and  many  things  that 
 tend  to  gi'ieve  and  wound  our  souls,  from  the  people  of  God,  as  the  prophet  Jeremiah, 
 and  the  apostle  Paul  himself  did,  which  made  the  first  to  wish  his  "  head  was  water,  and 
 his  eyes  a  fountain  of  tears,"  Jer.  ix.  1,  2.  "  Report,  say  they,  and  we  will  report."  But 
 if  it  be  so  now  with  some  of  us,  yet  let  us  not  be  discouraged,  since  God  hath  appointed 
 preaching  as  his  great  ordinance,  for  the  bringing  home,  or  conversion  of  lost  sinners. 
 
 7.  We  may  infer,  if  the  conversion  of  sinners  causeth  such  joy  to  Christ,  his  saints  and 
 angels,  then  when  sinners  repent  not,  believe  not,  that  must  needs  cause  grief  and  sorrow 
 to  them.  Christ  is  said  to  be  grieved,  because  the  Jews  believed  not,  or  because  of  the 
 hardness  of  their  hearts  :  also  the  Holy  Ghost  is  grieved ;  "  Grieve  not  the  Holy  Spirit," 
 Eph.  iv.  30.  Angels  are  grieved,  ministers  are  grieved  when  sinners  contemn  God,  slight 
 Christ,  resist  the  Spirit,  vilify  Christ's  ministers,  and  proceed  in  their  ungodly  ways,  and 
 refuse  to  return  :  and  the  devils  rejoice. 
 
 Lastly,  0  how  happy  are  you  that  God  hath  called  home,  who  are  brought  to  believe, 
 and  are  in  Christ's  hand,  and  born  by  his  power  unto  salvation ;  you,  of  all  people,  have 
 cause  to  rejoice,  for  your  names  are  written  in  heaven. 
 
 So  much  at  this  time,  and  thus  1  close  with  this  blessed  parable. 
 
 PARABLE 
 
 OF   THE 
 
 LOST   GEOAT   OPENED. 
 
 SERMON    XV. 
 
 Either  what  woman  having  ten  pieces  of  silver,  if  she  lose  ove  piece,  doth  not  light  a  candle, 
 and  sweep  the  house,  and  seek  diligently  until  she  find  it  ?  And  when  she  hath  found 
 it,  she  calleth  together  her  friends  and  neighbours,  saying,  rejoice  with  me,  I  have 
 found  the  piece  which  I  had  lost.  Likewise  I  say  unto  you,  there  is  joy  in  heaven, 
 in  the  presence  of  the  angels  of  God,  over  one  sinner  that  repenteth. — Luke  xv.  8,  9,  10. 
 
 The    intro-     My  brethren,  it  is  worth  your  consideration  to  note,  that  our  blessed  Saviour 
 ducUon.  J5  ^,gj.y  ijjtgjj);  upon  tjjg  njain  or  chief  matter  contained  in  the  former  parable, 
 
 viz.,  of  the  lost  sheep  ;  in  that  he  seconds  it  with  this  of  the  lost  piece  of  money  :  nay, 
 the  third  time  he  confirms  it,  in  the  lost  son. 
 
 We  seldom  or  never  find  him  repeating  the  same  thing  in  different  parables ;  therefore 
 let  me  caution  all  not  to  think  or  speak  lightly  of  these  parables,  or  think  our  Lord  used 
 needless  representations,  expressions,  or  allusions  herein,  nor  that  this  parable  has  but 
 
XV.]  THE   PAEABLE   OF   THE   LOST   GROAT. 
 
 371 
 
 little  in  it,  or  that  we  ought  not  particularly  to  attempt  to  open  the  several  parts  thereof, 
 but  only  mind  the  chief  scope  thereof,  which  is  the  same  with  that  which  goes  before  (as 
 our  late  annotators  intimate)  but  certainly  he  foresaw  that  the  parable  of  the     why  our 
 lost  sheep  could  not  fully  hold  forth  some  things  about  the  state  of  lost  sin-     ^d^^thTs'^" 
 ners,  or  about  the  seeking  of  them  ;  therefore  he  proceeds  to  this.    A  sheep     p'"'»^'«  ^ 
 is  one  thing,  and  a  piece  of  silver  is  another ;  also  a  man  doth  not  light  a 
 candle  to  seek  a  sheep  that  is  lost,  as  a  woman  doth  in  seeking  a  lost  groat ;  the  one  is 
 sought  in  the  clear  light  of  the  day,  but  the  other  may  be  lost  in  a  dark  house,  and  cannot 
 be  found  without  lighting  a  candle  :  by  wich  is  showed,  that  sinners  cannot  he  found  by 
 mere  natural  light,  or  by  the  light  in  all  men,  but  by  a  supernatural  light,  which  is  signi- 
 fied by  an  artificial  light,  i.e.,  that  of  a  candle. 
 
 I  find  but  few  writers  besides  Mr.  Rogers,  who  have  spoken  unto  this 
 Parable,  but  he  endeavoured  to  open  every  part  thereof,  whom  I  purpose  not     |^„*g" s  True 
 to  follow  ;  neither  do  I  think  it  needful  to  be  so  particular  on  many  things     Convert. ^an 
 as  he  is,  but  only  to  open  those  things  in  it  which  could  not  be  comprehended     thS°chapter 
 in  the  precedent  parable :  all  that  I  purpose  to  speak  to  this,  shall  be  compre-    of  Luice. 
 hended  in  one  discourse. 
 
 But  to  proceed. 
 
 Our  Lord,  it  is  evident,  like  a  wise  master  of  the  assemblies,  endeavours  by  a  second, 
 nay,  by  a  third  blow,  to  drive  the  nail,  that  the  matter  might  be  fixed  upon  their  hearts, 
 i.e.,  the  business  of  his  seeking  of  lost  sinners.  Therefore  the  main  scope  and  design  of 
 this  parable  is  the  same  with  the  former,  though  part  of  the  matter  contained  in  it  is  dif- 
 ferent, viz., 
 
 1.  It  is  to  justify  his  practice  in  his  conversing  with  great  sinners,  and  in  Jjj,'  p^abie! 
 his  endeavouring  to  bring  publicans  and  harlots  to  repentance. 
 
 2.  To  reprove  the  pride  and  confidence  of  the  vain-glorious  Pharisees,  who  thought 
 themselves  righteous,  and  not  in  a  lost  state  and  condition ;  and  in  this  and  the  precedent 
 parable,  he  seems  to  grant  or  suppose  it  was  so,  i.  e.,  that  they  were  not  lost,  but  were 
 like  pieces  of  silver  in  the  possession  of  their  owner,  they  being  God's  covenant  people  ; 
 he  doth  not  say,  that  they  were  not  lost,  but  (I  say)  he  seems  to  yield  to  them  as  if  it  was 
 so :  as  if  he  should  say,  let  it  be  granted  that  you  are  silver  or  gold,  not  lost  nor  cor- 
 rupted, but  are  righteous  persons ;  yet  these  great  sinners,  you  conclude,  are  lost.  "  And 
 what  person  having  ten  pieces  of  silver,  if  one  be  lost,  will  not  seek  it  until  found." 
 
 3.  His  design  herein  is  to  show  his  great  love  to  such  sinners,  and  so  to  encourage  them 
 to  hope  for  pardon,  or  to  move  them  to  seek  for  faith  and  repentance. 
 
 4.  And  also  under  this  parable  he  shows,  what  little  worth  or  value  is  in  sinners,  as  they 
 are  in  themselves,  though  they  may  be  some  of  God's  elect.     So  much  as  to  the  scope. 
 
 Secondly,  as  to  the  division  thereof. 
 
 1.  You  have  the  matter  or  uai-ration.  ^f'til''^'°" 
 
 2.  The  application.  ble. 
 
 3.  The  confirmation. 
 
 1.  In  the  matter  or  narration,  you  have  an  agent  described. 
 (1.)  By  her  sex,  a  woman. 
 
 (2.)  By  her  substance,  she  had  ten  pieces  of  silver. 
 is.)  What  had  befallen  her,  she  had  lost  one. 
 (4.)  Her  actions,  or  what  she  did  thereupon. 
 1st.  She  hghteth  a  candle. 
 2ndly.  She  sweepeth  the  house. 
 3rdly.  She  seeketh  her  lost  piece  diligently. 
 4thly.  Her  good  success,  she  finds  it. 
 
 5thly.  How  much  she  is  pleased  thereby,  "  She  calleth  her  friends  and  neighbours  to- 
 gether, and  desires  them  to  rejoice  with  her,  because  she  had  found  the  piece  that  was  lost. 
 
 2.  You  have  the  application  of  this,  "  Likewise  there  is  joy  in  heaven,  in  the  presence 
 of  the  angels  of  God,  when  one  sinner  repenteth." 
 
 3.  The  confirmation,  "  I  say  unto  you."  This  shows  the  certainty  of  it,  or  that  indeed  it 
 is  so,  or  a  great  truth,  i.  e.,  "  there  is  joy  in  heaven,"  &c.  I,  the  truth  itself,  the  true 
 witness,  do  say  it ;  that  which  is  spoken  by  the  lip  of  truth  itself,  none  can  doubt  of. 
 
 In  the  next  place  I  shall  open  each  part  thereof. 
 
 What  woman  ?    the  woman  here  no  doubt  signifies  the  same  person.men-     ''^tJi"** 
 tioned  in  the  foregoing  parable,  that  had  the  hundred  sheep,  which  we  have  pro-     bie  openod. 
 ved  refers  to  the  Lord  Jesus  Christ,  who  is  often  in  the  scripture  set  forth  by 
 
372  THE   PARABLE   OF    THE    LOST    GEOAT.  [bOOK   II. 
 
 the  feminine  gender,  bj  the  name  of  wisdom.  "  Wisdom  hath  huUt  her  house,  she  hath 
 hewn  out  her  seven  pillars.  She  hath  Mlled  her  beasts,  she  hath  mingled  her  wne,  and 
 she  hath  sent  forth  her  maidens,"  Prov.  is.  1,  2,  3.  Expositors  generally  agree,  that  by 
 wisdom  here  is  meant  Jesus  Christ,  who  is  called  the  wisdom  of  God  ;  and  by  her  maidens, 
 are  intended  the  ministers  of  the  gospel. 
 
 But  because  it  belongs  to  women,  or  their  maids,  to  light  a  candle,  and  to  sweep  the 
 house ;  our  Lord  made  use  of  this  allusion,  to  set  forth  what  he  must  do  in  seeking  lost 
 sinners ;  and,  as  Mr.  Rogers  says,  I  see  no  reason  to  judge  but  that  Christ  is  meant  there- 
 by, as  corresponding  with  the  preceding  parable,  because  these  ten  pieces  of  silver  are  said 
 to  be  the  woman's.  Now  who  hath  any  property  in  sinners,  to  call  them  his,  but  God,  or 
 our  Lord  Jesus  Christ  ?  for  may  an  angel  say  they  are  mine  ?  or  can  a  minister  say  they 
 are  mine  ?  no,  neither  of  them  can  plead  any  interest  in  these  pieces  of  silver,  or  have  any 
 property  so  as  to  call  them  theirs  ;  but  the  Lord  Christ  may  call  them  his,  "  For  the  earth 
 is  the  Lord's,  and  the  fulness  thereof."  Jesus  Christ  created  the  world,  and  all  things 
 therein.  "  By  him,  and  for  him  they  are,  and  were  created,"  Piev.  iv.  11.  And  he,  as 
 !Mediator,  is  heir  of  all  things,  all  things  are  put  into  his  hands  to  do  with  them,  or  dispose 
 of  them  as  his  own. 
 
 "Having  ten  pieces  of  sUver."  Our  annotators  tell  us,  that  each  piece  was  the  quarter 
 part  of  a  Shekel,  and  of  our  money  it  is  seven  pence  half-penny,  commonly  called  a  groat, 
 I  suppose  according  to  the  Roman  account,  a  smaU  piece  of  little  value. 
 
 1.  By  the  ten  pieces  of  silver,  expositors  say,  is  meant  the  same  species  of  creatures 
 ■with  the  hundred  sheep,  even  all  mankind. 
 
 But  something  is  here  supposed  (as  I  hinted)  by  way  of  seeming  concession  to  the  Pha- 
 risees, which  really  is  not  so,  viz.,  that  the  woman  had  not  lost  the  nine  pieces,  or  none 
 but  one  ;  for  all  mankind,  or  every  individual  man  and  woman  is  lost  in  the  first  Adam, 
 though  the  Pharisees  and  the  greatest  part  of  the  people  of  the  Jews  (they  being  God's 
 own  covenant-people  under  the  law)  thought  they  were  not  lost,  nor  did  they  judge  any 
 among  them  were  \"ile  and  undone  persons,  but  profane  and  notorious  sinners  only. 
 
 2.  By  the  piece  that  was  lost,  is  meant  all  God's  elect ;  and  they  only  are  said  to  be 
 lost  because  they  alone  ai'e  brought  to  see  and  confess  themselves  to  be  lost  and  undone 
 sinners,  and  so  it  holds  parallel-wise  with  the  lost  sheep. 
 
 "  Pieces  of  silver  ;"  this  may  denote,  that  man  was  once  (as  first  created)  of  some  account 
 „.       .  with  God,  like  as  silver  is  among  men  and  women. 
 
 neriscom-  (1.)    For  as  sUver  is  a  choice  sort  of  metal :  so,  my  brethren,  man   was 
 
 piec^ofsii-       oice  a  choice  sort  of  creature,  and  highly  valued  by  the  Almighty, 
 ver.  ro/j    Silver  stamped  for  coin,  has  the  image  of  Cesar,  or  the  image  of  the 
 
 prince  (whose  money  it  is)  stamped  upon  it,  so  man,  as  choice  silver  coined  for  God,  at 
 first  had  the  image  of  God  stamped  upon  his  soul. 
 
 (3.)  Money  also  hath  an  image  stamped  upon  it  by  regal  authority,  even  so  also  by 
 the  authority  of  God,  the  King  of  heaven  and  earth,  God's  own  image  was  stamped  upon 
 the  soul  of  man. 
 
 (4.)  Money  may  be  defaced,  marred,  corrupted,  or  counterfeited  by  some  traitorous 
 person  or  persons  :  so  Satan  and  sin,  those  cursed  traitors  to  the  God  of  heaven,  have 
 defaced,  marred,  corrupted,  and  counterfeited  the  king's  coin,  and  to  such  a  degree,  that 
 mankind,  (I  mean  all  ungodly  persons)  are  become  as  reprobate  silver,  as  the  prophet  Je- 
 remiah shows,  "  Reprobate  silver  shall  men  call  them,  because  the  Lord  hath  rejected 
 them,"  Jer.  vi.  3. 
 
 (5.)  Silver  that  is  corrupted,  and  mixed  with  base  metal,  will  not  pass  for  current  coin, 
 but  it  must  he  melted  down,  refined,  and  stamped  anew :  so  every  man  and  woman  in  the 
 world  are  so  corrupted  that  they  will  not  pass  for  current  coin  with  God,  no  not  one  piece, 
 until  they  are  melted  down,  refined,  changed,  and  new  coined,  and  by  the  Holy  Spuit, 
 have  the  image  of  God  stamped  upon  them. 
 
 From  hence  by  the  way  let  me  note, 
 Man  natu-  Doct.  1.  Though  man  was  good  silver  in  himself,  yet  being  compared  to  a 
 
 raUy  as  in  groat,  it  followeth  from  hence,  he  is  but  of  very  little  worth  or  value  ;  for 
 butofTeiy  being  corrupted,  mixed  with  base  metal,  and  abominably  counterfeited,  he  is 
 uttie  worth,      become  like  a  false  piece  of  money,  a  brass  groat,  or  rather  lead. 
 
 What  is  man  naturally  good  for  ?  what  is  sinful  man  worth  ?  even  just  nothing,  nay  less 
 than  nothing ;  therefore  when  our  Saviour  compares  him  in  this  parable  to  silver,  he  allu- 
 des to  what  man  was  at  first,  as  he  came  out  of  God's  hand. 
 
 Let  me  a  little  confirm  this  by  God's  word. 
 
 1.  Man  naturally  is  like  to  unsavoury  salt,  or  salt  that  hath  lost  its  savour,  which  (our 
 
SEUM.    XV.]  THE    PARABLE    OF    THE    LOST    GROAT.  378 
 
 Lord  saith)  "  is  good  for  nothing  but  to  be  trodden  under  foot  of  men,"  Jlatt.  v.  13.     In- 
 deed not  fit  to  be  cast  on  the  dunghil,  because  it  tends  to  make  land  barren. 
 
 2.  Man  is  called  an  unclean  thing.  "  We  all  are  as  an  unclean  thing,"  Isa.  Lsiv.  6.  "  They 
 are  corrupt,  they  have  done  abominable  works,  they  are  altogether  become  filthy,"  &c., 
 Psal.  xiv.  1,  3.  And  again,  saith  the  sacred  text  "  How  much  more  abominable  and  filthy 
 is  man,"  Job.  xv.  16.  Sin  hath  made  man  most  loathsome  and  abominable  in  the  sight  of 
 God.  "  The  heart  of  the  wicked  is  of  little  worth,  though  the  tongue  of  the  just  is  as 
 choice  silver,"  Prov.  x.  20. 
 
 3.  My  brethren,  man  is  compared  to  a  worm,  and  what  is  of  less  value  than  a  worm  ? 
 "  how  much  less  man  that  is  a  worm  ?"  Mr.  Broughton  reads  it  in  English,  "  and  the  son  of 
 man,  a  vermin."  The  word,  saith  Mr.  Caryl,  signifies,  both  great  and  small  worms  ;  are  ver- 
 min or  a  worm  bred  out  of  corrupt  flesh,  a  carrion  worm  ?  and  what  is  more  hateful  and  loath- 
 some than  such  worms  ?  man  is  a  very  poor  thing,  being  compared  to  dust,  to  vanity,  and 
 to  a  lie.  "  Men  of  high  degree  are  vanity,  and  men  of  low  degree  are  a  lie,"  Psal.  Ixii.  9. 
 "  And  nations  before  him  are  as  nothing,  and  counted  to  him  less  than  nothing,"  Isa.  xl. 
 15.     ilan  deserves  not  to  be  called  a  groat ;  no,  he  is  less  than  a  brass  counter. 
 
 (1.)  Look  upon  his  original,  he  is  from  the  earth,  as  worms  are. 
 
 [2.)  Look  upon  him  in  his  natural  state  ;  he  liveth  upon  the  earth,  on  earthly  things,  as 
 worms  do. 
 
 (3.)  Look  upon  him  as  corrupted,  and  as  proceeding  from  fallen  Adam ;  he  is  a  worm 
 bred  out  of  corruption. 
 
 (4.)  Look  upon  as  to  his  natural  powers  and  ability,  and  he  is  as  helpless  as  a  worm,  he 
 cannot  save  himself:  a  worm  may  save  itself  from  danger,  as  soon  as  a  man  can  save  him- 
 self from  sin,  wrath,  and  hell. 
 
 (5.)  Man  as  a  worm,  must  shortly  return  to  the  earth,  and  be  housed  in  the  earth  as 
 worms  be.  0  how  is  man  by  sin  degraded  !  having  lost  himself,  he  is  compared  to  a  groat, 
 a  leaden  groat  that  once  was  God's  jewel,  a  most  noble  and  exceUent  piece  in  God's  sight, 
 made  at  first  but  a  little  lower  than  the  angels. 
 
 Again,  sinful  man,  lost  man,  compared  to  a  small  piece  of  corrupt  silver,  reprobate  sil- 
 ver ;  then  let  me  note, 
 
 Doct.  2.  That  the  grace,  love,  and  goodness  of  God,  is  infinite  to  sorry  man. 
 
 Will  God  set  his  heart  upon  man,  love  a  worm,  a  filthy  creature,  and  send  his  own  Son 
 to  seek  and  save  him  that  is  of  no  worth  and  value,  as  in  himself?  and  what  is  the  nature 
 of  the  love  of  Christ,  to  come  to  seek  the  lost  groat ;  what  admirable  condescension  is  this, 
 man  who  is  no  better  than  reprobate  silver,  or  fuan  a  corrupt,  a  poisonous  and  filthy  thmg, 
 an  enemy,  a  traitor,  and  a  rebel  against  God.     Wonder  0  ye  heavens ! 
 
 Doct.  3.  We  may  also  infer,  that  the  excellencies  of  grace  which  flow  from  Jesus  Christ 
 are  to  be  admired. 
 
 When  Christ  finds  one  of  these  corrupt  pieces,  a  base  and  vile  creature,  worse  than  lead, 
 he  by  his  Spu-it  and  heavenly  grace  makes  it  as  choice  silver,  or  a  most  excellent  piece,  he 
 refines  it ;  nay,  changeth  it  into  pure  gold,  though  it  was  but  corrupt  silver  when  he  found 
 it.  "  How  are  the  precious  sons  of  Sion  comparable  to  fine  gold,  esteemed  as  earthen 
 pitchers  !"  Lam.  iv.  2.  My  brethren,  Jesus  Christ  doth  not  leave  the  piece  as  he  found 
 it ;  no,  its  being  lost,  denotes  its  natural  pollution  and  corrupt  state,  but  he  changes  the 
 state,  the  nature  and  the  hearts  of  sinners,  and  makes  them  more  pure  than  gold,  and  also 
 stamps  his  own  image  again  upon  every  piece  which  he  finds. 
 
 Doct.  4.  And  from  hence  also  we  may  infer,  that  all  we  have,  or  do  receive,  is  of 
 grace,  of  rich  grace,  of  iree  grace. 
 
 There  was  nothing  in  sinners  that  could  move  Jesus  Christ  to  love  them,  to  seek  them, 
 and  come  to  save  them,  but  his  own  pity,  grace,  and  love  ;  we  are  of  no  more  worth  than 
 a  base  counterfeit  leaden  groat. 
 
 But  to  proceed.  "  If  she  lose  one."  I  have,  in  speaking  to  the  foregoing  parable,  showed 
 you  what  it  is  to  be  lost,  how  sinners  have  lost  God,  and  God  hath  lost  them,  and  how 
 they  have  lost  themselves,  and  also  the  woeful  state  of  such  ;  so  that  I  shall  say  no  more 
 to  this  now. 
 
 My  brethren,  if  one  piece,  one  sinner  be  lost,  Jesus  Christ  soon  hath  it  upon  his  heart 
 to  seek  for  it ;  also  consider,  it  is  better  to  be  one  of  those  pieces  which  are  thus  lost,  than 
 one  that  looks  upon  himself  never  lost,  but  in  the  hand  of  Christ,  or  safe  amongst  his  treasure, 
 as  the  Jew  did.  There  is  one  thing  to  be  noted  which  may  afford  comfort  to  lost  sinners 
 (as  it  is  hinted  in  this  parable)  viz.,  the  piece  of  money  lost  was  in  the  house,  i.  e.,  it  is 
 in  the  world,  it  is  not  lost  in  the  bottom  of  the  sea,  it  is  not  in  hell,  amongst  them  that 
 
374  TUE   PARABLE   OF   THE   LOST  GKOAT.  [bOOK   II. 
 
 are  irrecoverably  lost,  there  is  hope,  and  ground  of  hope,  of  finding  a  piece  of  money  lost 
 in  our  house. 
 
 Was  it  lost  in  the  sea,  there  was  no  ground  to  hope  ever  to  find  it  again.  So  sinners 
 that  were  alive  in  this  world,  at  present  they  are  in  a  lost  condition,  yet  they  may  be 
 How  lost.  found  ;  but  those  that  are  in  hell  are  lost  for  ever. 
 
 It  is  lost,  i.  e.,  it  hath  lost  its  beauty,  its  purity,  its  excellency,  it  hath  lost  the  image  of 
 God. 
 
 whatia  "  Doth  not  light  a  candle,"  &c. 
 
 meant  by  the         Quest.     What  may  be  meant  by  the  candle,  and  by  lighting  of  it  ? 
 can  le.  Answ.     I   answer,     1.      Christ   himself,   Jesus   Christ   is   the  light  of 
 
 Christ  him-  the  world  ;  and  when  he  came  into  the  world,  this  candle  was  lighted, 
 ^ei^f  asMe-  True,  in  some  sense,  as  he  was  the  light  of  the  world  from  the  be- 
 a  candle  ginnhig,  SO  he  was  partly  lighted  (as  soon  as  Adam  sinned)  in  the  promise  of 
 
 i«k  lOTt  sin-  tlie  seed  of  the  woman,  and  he  gave  light  to  all  that  were  in  the  house,  or 
 ners.  that  beheved  under  the  law  ;  but  he  never  gave  so  great  light  as  he  did  when 
 
 he  came  into  the  world, 
 or  word^'of  2.     The  gospel  may  be  meant  by  this  candle,  and  it  is  lighted  in  and  by  the 
 
 God  iB  a  can-  ministration  of  it,  through  the  divine  influences  of  the  Spirit  upon  the  soul. 
 "  Thy  word  is  a  lamp  (or  candle)  to  my  feet,  and  a  light  to  my  paths,"  Psal. 
 cxix.  105.  Christ  lights  the  candle  of  the  gospel,  sends  his  word  and  the  ministry  there- 
 of to  that  nation,  kingdom,  city,  or  place,  where  any  of  his  elect  are  scattered  and  lie  lost, 
 to  seek  and  search  for  them,  but  he  himself  is  the  chief  and  prime  light.  "  I  am  come  as 
 a  hglit  into  this  world." 
 
 Also  the  spi-  3.  The  candle  also  may  refer  to  man's  spirit,  "  The  spirit  of  man  is  the 
 rit  of  a  man  candle  of  the  Lord,  searching  all  the  inward  parts  of  the  belly,"  Prov.  xx. 
 MM  a  can-  27.  Hence  also  David  says,  "  Thou  wilt  light  my  candle,  he  will  light  my 
 darkness,"  Psal.  xviii.  28.  By  both  these,  nay,  all  these  candles,  Jesus 
 Christ  seeks  his  lost  groat,  i.  e.,  lost  sinners  ;  he  sends  his  word,  his  glorious  gospel,  and 
 puts  it  into  the  candlestick  of  his  church,  not  only  to  light  believers,  but  also  to  light  sin- 
 ners ;  he  enlightens  also  their  understanding,  or  lights  their  spirit  by  the  light  of  the  Holy 
 Ghost,  that  so  he  may  find  his  lost  piece  of  corrupt  silver. 
 From  hence  1  observe, 
 
 Doct.  5.  The  gospel  is,  or  may  be  compared  to  a  candle,  or  a  light  which  Christ  hath 
 lighted  to  give  light  in  tlie  night  of  this  world. 
 
 This  I  shall  open  parallel-wise  in  a  few  particulars. 
 Howthegos-  1.  A  candle  is  not  a  natural  light,  but  a  light  contrived  or  devised  by 
 rii^Td"  ™^°-  ''^  "^^^"^  Christ,  as  Mediator,  was  the  contrivance  of  the  mfinite  wis- 
 aSdilthat  dom  of  God,  he  is  not  that  natural  light  that  is  in  all  men  (considered  as  he 
 is  lighted.  jg  Mediator)  though  he  may  be  said  to  be  the  light  thereof  considered  as  Crea- 
 tor. 
 
 2.  What  could  any  people  do  in  a  house  in  the  night  time,  had  they  not  the  light 
 of  a'candle,  lamp,  or  the  like  ?  if  they  have  lost  anything,  they  cannot  without  light  find 
 it  •  work  they  cannot,  and  therefore  a  candle  was  contrived  and  made  to  give  light  in 
 the  nicht  time.  So,  and  in  like  manner,  what  could  we  do  in  this  dark  world,  was  there 
 no  Christ,  no  gospel  ?  w-hat  darkness  should  we  be  in  as  to  our  souls  ?  for  the  light  within 
 all  men  is  but  hke  the  Hght  of  the  moon.  Moreover,  had  not  God  been  graciously  pleased 
 to  have  lighted  this  heavenly  candle,  Jesus  Christ  could  not  have  found  one  lost  sinner. 
 Besides,  it°is  by  the  light  of  this  candle  we  must  work,  and  do  all  which  we  have  to  do  to 
 
 3  Darlaiess  is  grievous,  especially  that  darkness  that  may  be  felt,  like  the  darkness 
 of  Ei'vpt.  So  the  spiritual  darkness  the  souls  of  all  men  are  in  naturally,  is  very  grievous 
 "  They  beino  ahenated  from  the  life  of  God,  through  the  ignorance  which  is  in 
 them  &c.  Eph.  iv.  18.  What  is  more  lamentable  than  to  dwell  always  in  a  dark  dun- 
 jreon  and  never  see  light  ?  and  this  being  considered,  is  it  not  strange  "  that  men  should  love 
 darkness  rather  than  the  light  ?"  ,      .  j  •.  ,,  c  . 
 
 4  Such  who  walk  in  darkness,  our  Lord  says,  stumble,  as  we  also  find  it  by  woeful 
 experience.   So  such  that  never  saw  the  light  of  Clu'ist,  and  of  his  glorious  gospel  stumble. 
 
 f)  A  candle  is  a  light  of  acceptation,  it  is  capable  to  receive  light,  but  it  is  not  a  light 
 of  information  ;  a  candle  must  be  first  lighted  before  it  can  give  light.  So  the  spirit  of  mnn 
 is  a  lifht  of  acceptation,  it  is  capable  to  receive  liglit,  but  it  is  the  Lord  that  must  light 
 our  calidle  by  his  Spirit.  "  There  is  a  spirit  in  man,  and  the  inspiration  of  the  Almighty 
 ivelh  him  understanding,"  Jnh.  xxxii.  8. 
 
SEKM.    XV.]  THE    PAltABLE    OF    THE    LOST    GROAT.  375 
 
 6.  A  mau  "  that  walketh  in  darkness,  knowetli  not  whither  he  goeth."  Even  so  sin- 
 ners who  are  in  spiritual  darkness,  know  not  whither  they  are  going  ;  they  perliaps  think 
 they  are  going  to  heaven,  when  they  are  going  tlie  direct  way  to  hell. 
 
 7.  A  man  in  a  dark  house  knows  not  what  company  he  hath  with  him,  the  house  may 
 be  full  of  toads  and  venomous  creatures,  and  thieves  may  also  lurk  in  some  corners  of  it, 
 who  may  soon  murder  him.  So  sinners  who  are  in  darkness,  know  not  what  horrid  guilt 
 and  filth  is  in  their  hearts,  nor  what  cursed  and  abominable  thieves  they  harbour  in  their 
 house,  as  sin,  the  world,  and  the  devil,  who  alas !  are  ready  to  cut  the  throats  of  their  pre- 
 cious souls,  nay,  and  have  mortally  wounded  them  already. 
 
 8.  "  Light  is  sweet,  and  it  is  a  pleasant  thing  for  the  eyes  to  see  the  sun,"  Eccl.  xi.  7. 
 And  natural  light  is  sweet  and  pleasant.       0  then  how  sweet  is  it  for  the  eyes  of  the 
 
 soul  to  see  the  light  of  the  Sun  of  righteousness,  or  to  enjoy  the  spiritual  light  of  this  candle  1 
 
 9.  Men  should  endeavour  to  work  while  they  have  the  light,  they  know  not  how  long 
 it  may  be  before  darkness  may  cover  them.  Our  Lord  saith,  "  I  must  work  while  it  is 
 day,"  John  ix.  4,  or  while  it  was  light.  Alas  !  who  knows  how  soon  God  may  remove 
 the  candle  of  the  gospel,  or  blow  out  their  candle,  and  then  they  will  be  in  darkness  for  ever. 
 
 10.  I/ight  maketh  things  manifest,  and  whatsoever  doth  make  manifest  is  hght.  What 
 a  discovery  doth  Hght  make  of  things  which  those  who  are  in  darkness  see  not.  So  the 
 light  of  Christ  in  the  gospel,  by  the  Spirit,  maketh  many  things  manifest,  or  discovers  their 
 nature,  or  what  they  are  wliich  those  that  are  in  darkness  see  not,  nor  do  they  know. 
 
 (1.)  Thereby  the  evil  of  sin  is  discovered  to  all  believers,  as  the  worst  of  all  evils,  and 
 plague  of  all  plagues. 
 
 (2.)  The  woeful  state  and  condition  of  mankind  by  nature,  is  also  made  manifest  by 
 this  light. 
 
 (3.)     The  vanity,  and  emptiness  of  this  present  world. 
 
 (4.)     The  deceitfulness  of  our  hearts,  and  the  filth  and  corruption  that  is  therein. 
 
 (5.)  Also  by  this  light  we  come  to  see  the  infinite  wisdom,  love,  mercy,  power,  justice, 
 and  holiness  of  God,  and  all  the  other  attributes  and  perfections  of  his  ever-glorious  and 
 most  adorable  majesty. 
 
 (6.)  As  also  his  eternal  counsels  and  purposes  of  his  will  about  our  salvation  in  eter- 
 nity, and  that  blessed  covenant  that  was  between  the  Father  and  the  Son  about  our  re- 
 demption. 
 
 (7.)  It  likewise  discovers  the  great  glory,  beauty,  and  transcendent  excellencies  that 
 are  in  our  Lord  Jesus  Christ,  together  with  the  necessity  of  him,  and  of  union  with  him, 
 and  of  faith  in  him.  In  a  word,  all  the  mysteries  of  grace,  treasuies  of  grace  and  glory, 
 are  made  manifest  by  this  candle,  or  by  the  light  of  the  gospel. 
 
 11.  A  candle  is  of  great  use  to  kindle  a  fire,  and  oft-times  it  is  made  use  of  to  do  that. 
 So  the  candle  of  the  word,  and  blessed  gospel,  God  makes  use  of  to  kindle  a  fire  in  our 
 souls,  which  burns  up  all  the  combustibles  of  sin  and  self,  which  we  find  naturally  to  be 
 in  us ;  and  hereby  a  holy  flame  is  also  kindled  in  our  hearts  of  faith  in,  love  to,  and  zeal 
 for  our  Lord  Jesus  Clirist ;  by  which  means  we  are  warmed,  and  have  divine  heat  in  our 
 souls,  and  whereby  our  hard  hearts  are  melted,  and  we  comforted  under  all  cooling  and 
 heart-chilling  providences  ;  "  Is  not  my  word  like  fire  ?"  Jer.  xxiii.  29. 
 
 12.  Light  dispelleth  darkness  ;  so  doth  the  light  of  the  gospel  dispel,  scatter,  and  drive 
 away  all  inward  darkness  arising  from  sin,  ignorance,  and  temptations,  also  the  darkness 
 of  all  errors,  false  doctrine,  and  damnable  heresies,  and  human  traditions,  and  superstitions 
 whatsoever. 
 
 Use.  1.  These  things  being  so,  learn  to  prize  the  gospel.  What  a  woeful  condition 
 are  they  in  who  never  saw  nor  had  the  candle  liglited  among  them  ;  bewail  the  Pagan,  tlie 
 Mahometan,  and  Popish  world. 
 
 2.  "Live  up  in  all  things  according  to  the  light  thereof,"  and  let  this  candle  burn  all 
 night  in  your  chambers,  I  mean  all  your  days  in  your  souls. 
 
 3.  And  search  your  hearts  by  the  hght  thereof,  having  your  candle  first  lighted  in  you  by 
 God's  Sp  rlt. 
 
 But  to  proceed. 
 
 "  And  sweepeth  the  house,"  wiiat  the 
 
 Quest.    What  is  meant  by  the  house  ?  wrere'this 
 
 Answ.    Mr.  Rogers  understands  the  church  of  the  Jews  is  meant  here,  by  candle  is 
 
 house ;  but  I  conceive  that  cannot  be,  because  many  of  God's  elect  were  not  ''s'''^"* 
 
 lost  in  that  house.   Chiist  came  to  be  a  light  to  the  Gentiles,  for  auiong  them  were  many  poor 
 
 sinners  which  he  came  to  sock. 
 
376  THE  PARABLE  OF  THE  LOST  GROAT.  [bOOK  II. 
 
 2.  Because  Christ  did  not  come  to  be  a  candle  or  ligbt  to  that  national  and  t)'pical 
 church,  but  to  remove  that  external  church-state,  and  to  gather  a  pure  Gospel-church  out 
 from  amongst  them  and  the  Gentile  nations.  Therefore  by  the  house  I  understand  is  meant 
 tliis  world,  as  Christ  is  called  the  light  of  the  world  ;  "  I  am  come  a  hglit  into  the  world," 
 that  so  he  may  seek  in  all  nations  where  any  of  his  pieces  of  corrupt  silver  are  lost. 
 Why  this  1.     A  house  is  erected  or  built  by  some  man  ;  so  God,  the  master  builder, 
 
 raikd'a  '^'^°  l™''^  ^U  things,  built  this  world,  he  laid  the  foundation,  and  hangeth  it 
 
 house.  upon  nothing,  but  is  the  great  pillar  thereof  liimself,  by  his  almighty  power. 
 
 2.  A  house,  (I  mean  a  rare  and  magniflcient  bouse,)  is  the  contrivance  of  man's  wisdom. 
 So  this  world  is  the  wise  and  glorious  contrivance  of  Almighty  God. 
 
 3.  A  house  that  is  wonderfully  large,  hath,  or  may  liave  a  multitude  of  inhabitants  in 
 it ;  so  hath  this  world. 
 
 4.  A  house  of  a  noble  person  hath  many  vessels  in  it,  some  of  gold  and  silver,  and  some 
 of  brass,  wood,  and  earth,  some  for  honour,  and  some  for  dishonour.  So  in  this  world  there 
 are  some  men  and  women,  who  are  vessels  of  gold  and  silver,  I  mean,  holy  and  gracious 
 persons,  whom  God  compares  to  gold  and  silver,  and  to  precious  stones  ;  and  also  some  who 
 are  but  wood,  or  hke  mere  earthen  vessels  of  little  worth  in  God's  sight. 
 
 5.  A  house  in  the  night,  if  there  be  no  light,  no  candle  nor  lamp  lighted,  is  a  very  dark 
 place.  So  this  world,  during  the  whole  night  of  its  continuance,  had  not  God  sent  Christ 
 and  the  Gospel  to  give  light  to  it,  would  have  been  a  dark  place,  even  nothing  but  thick 
 darkness. 
 
 6.  Sometimes  in  a  house  a  piece  of  money  may  be  lost,  and  oftentimes  is,  and  it  can- 
 not be  found  without  lighting  a  candle.  Even  so,  and  in  like  manner,  in  this  world,  all 
 God's  elect,  (signified  by  this  lost  groat)  before  they  are  called,  lie  among  the  rest  of  undone 
 mankind,  and  they  cannot  be  found  unless  Jesus  Christ  comes  a  light  into  this  world ;  no, 
 not  by  the  Son  of  God  himself,  unless  he  be  incarnate,  and  as  Mediator,  be  set  up  as  a 
 glorious  light,  that  by  his  own  mediation  he  may  seek  them  ;  and  that  he  might  seek  and 
 find  them,  he  lights  up  the  candle  of  the  Gospel,  i.  e.,  the  ministry  thereof,  and  also  by  his 
 own  Spirit  lights  up  our  candle,  I  mean,  inspires  our  spii'its,  and  gives  us  understanding,  &c. 
 
 "  She  sweepeth  the  house." 
 ■j^atig  1.     Note,  There  may  be,  aud  oft  is,  much  filth  in  a  great  house  tliat  may 
 
 meant  by         cover  a  piece  of  silver.     So  in  this  world  there  is  abundance  of  sin  and  wicked- 
 thc  hous^.        ness,  which  does  cover  all  God's  elect  until  he  comes  to  light  a  candle,  and  sweep 
 the  house. 
 
 2.  Note,  A  bare  lighting  of  a  candle,  without  sweeping  the  house,  sometimes  will  not 
 discover  a  lost  piece  of  sQver.  No  more  will  the  bare  preaching  of  the  Gospel  find  a  lost 
 sinner,  until  Christ  comes  with  his  broom  of  convictions,  and  the  cleansing  influences  of  his 
 Spirit,  to  purge  the  filth  of  sin,  and  the  filth  of  the  world  out  of  his  heart  and  conscience. 
 
 Quest.     Wliat  may  be  meant  by  sweeping  the  house  ? 
 
 Answ.  1.  By  the  broom,  or  sweeping  the  house,  may  be  meant  the  dismal  judgments 
 which  Christ  sometimes  brings  upon  the  world,  which,  though  it  be  a  plague  and  judgment 
 on  the  wicked,  yet  it  is  in  mercy  to  his  elect  ones,  it  is  that  he  may  seek  them  by  bis  rod, 
 and  that  way  he  many  times  finds  and  brings  home  several  of  his  chosen  :  for  like  as  a 
 besom  is  to  sweep  away  the  dust  and  the  filth,  yet  the  woman  in  sweeping  designs  to  spare, 
 nay,  to  find  her  lost  piece  of  money,  and  not  sweep  that  away  ;  even  so  Jesus  Christ  some- 
 times brings  the  besom  of  afilictions,  and  sore  judgmen*,  upon  the  world,  to  sweep  away  the 
 filth  or  wickedness  of  the  earth,  yet  he  doth  not  design  thereby  to  sweep  away  or  destroy 
 his  elect  seed ;  no,  but  to  find  them,  and  bring  them  home  by  the  rod. 
 
 2.  It  also  may  (as  I  hinted)  intend  powerful  convictions.  God's  amazing  judgments  do 
 often  awaken  the  conscience  of  a  secure  sinner,  and  these  convictions,  like  a  broom,  may 
 come  upon  the  soul  under  the  word,  and  sometimes  under  the  rod ;  for  many  are  brought 
 home  by  afflictions,  who  would  not  perhaps  attend  upon  the  word. 
 
 (1.)  When  the  broom  comes,  it  stirs  the  dust  and  makes  it  more  discernable;  before  it 
 may  be  but  Uttle  dust  or  filth  appeared  in  tbe  house.  So  under  convictions  a  poor  sinner 
 sees  the  tilth  of  his  heart  and  life.  "  Come  see  a  man  that  told  me  all  that  ever  I  did," 
 John  iv.  29,  Acts  ii.  26,  Acts  xvi.  30,  31.  "  And  when  they  heard  this,  they  were  pricked 
 in  their  hearts,  and  cried  out,"  and  thus  also  did  the  jailer. 
 
 (2.)  Also,  under  severejudgments,  the  wicked  are  discovered  to  be  more  vile  and  abomin- 
 able, they  sin  the  more,  and  blaspheme  the  God  of  heaven,  and  grow  worse  thereby ;  but 
 siicii  that  belong  to  Christ  discover  tlieir  sin,  find  out  their  sin,  and  are  humbled,  and  give 
 glory  unto  God. 
 
SKRM.  XV.]  THE  PARABLE  OF  THE  LOST  GROAT.  377 
 
 (3.)  Also  the  broom  of  church-discipline  may  be  here  meant,  for  the  church  is  in  the 
 world,  though  not  of  the  world.  This  way  much  dust  and  filth  is  swept  away,  and  Jesus 
 Christ  discovers  his  lost  piece ;  for  when  the  sentence  of  excommunication  passeth  against 
 a  sinner  in  Zion,  and  it  doth  him  good,  he  being  thereby  brought  to  repentance,  and  his  soul 
 humbled,  it  discerneth  that  he  is  one  that  is  a  true  Christian ;  but  if  that  censure  tends  to 
 harden  him  and  he  grows  worse,  this  broom  sweeps  him  quite  away  as  filth. 
 
 God  says  that  he  "  will  search  Jerusalem  with  candles."  He  hath  more  candles  than 
 one  by  which  he  searches  us,  he  will  discover  one  way  or  another  who  are  his,  and  find  them 
 all  out,  either  by  sweeping  providences,  or  sweeping  convictions,  or  by  a  sweeping  discipline. 
 Therefore  I  will  not  exclude  the  chiurch  from  being  at  all  meant  by  the  house,  which  is  said 
 to  be  swept. 
 
 "  Seeking  diligently  until  she  find  it." 
 
 How  Jesus  Christ  may  be  said  to  seek  lost  sinners,  we  showed  in  the  pre-  how  Christ 
 ceding  parable  (to  which  we  refer  you.)  Christ  came  from  heaven  to  this  end,  ^^'^''s  diU- 
 and  took  our  nature  upon  him  ;  to  this  end  he  became  a  light  unto  the  world,  And  lost 
 that  he  might  seek  his  lost  piece  of  silver.  «.  e.,  his  elect.  He  sends  the  gos-  s'n""^. 
 pel  to  this  end,  and  sets  up  that  candle ;  also  he  sends  his  ministers  as  burning  and  shining 
 lights,  to  seek  and  search  out  lost  sinners.  John  Baptist  is  called  a  shining  light.  He  sends 
 likewise  his  Spurit  to  convince  those  who  are  lost  of  their  sin,  and  of  that  woeful  condition 
 they  are  in  whilst  they  abide  in  the  first  Adam,  and  as  under  the  law  sentence,  and  also 
 "  To  convince  them  of  righteousness  ;  of  sin,  because  they  believe  not  in  him ;  and  of 
 righteousness,  because  I  go  to  the  Fatlier,"  John  xvi.  8 — 10.  Christ  is  discharged  of  all 
 our  sins  which  were  laid  upon  him.  Justice  having  nothing  to  lay  more  to  his,  nor  our  charge, 
 as  to  vindictive  wrath,  nor  the  law  of  God ;  he  is  therefore  exalted  at  God's  right-hand,  and 
 there  makes  intercession  for  transgressors  ;  and  that  way  he  also  seeks  his  lost  isa.  liii.  u. 
 pieces,  pleading  with  God  the  discharge  of  all  believers,  or  of  all  that  come  unto  him  by 
 vii-tue  of  his  own  perfect  obedience  and  meritorious  sacrifice.  Also  he  sends  afHictions,  and 
 severe  providences  upon  this  and  that  person  the  Father  gave  unto  him,  using  his  rod  as 
 well  as  his  word,  that  so  he  may  find  such  he  came  to  seek  and  save.  He  also  lights  up 
 their  candle,  i.  e.,  informs  their  judgments,  enlighteneth  their  understandings,  and  with  his 
 broom  he  sweeps  towns,  cities,  families,  and  nations,  where  any  of  his  elect  are ;  and  all 
 this  is  to  find  his  lost  pieces  of  silver,  for  so  he  accounts  them,  as  they  are  his  Father's 
 choice,  and  \m  own  choice,  whom  he  came  to  espouse,  and  make  the  joy  of  his  heart,  and 
 the  delight  of  his  eyes  for  ever. 
 
 Now  put  all  these  things  together,  and  it  ^nll  appear  to  all,  that  he  seeks  them  diligently ; 
 he  seeks,  his  Spirit  seeks,  and  his  ministers  seek,  and  he  sets  conscience  to  seek  also,  and 
 he  never  gives  over  seeking,  until  he  hath  found  all  them  the  Father  gave  unto  him. 
 
 1.  He  is  constant  in  seeking  them. 
 
 2.  He  is  imweary  in  seeking  them. 
 
 3.  He  spares  no  labour,  no  cost,  no  time,  that  he  may  find  them. 
 
 4.  He  uses  all  manner  of  ways  and  means,  in  order  to  this  gracious  end  and  purpose. 
 
 5.  He  hath  covenanted  with  the  Father,  that  he  will  seek  them,  even  with  the  price  of 
 his  blood,  so  that  he  may  find  them. 
 
 6.  He  hath  promised  his  Father,  and  promised  his  elect,  that  he  will  seek  them  until 
 he  hatli  found  them.  "  I  will  seek  that  which  was  lost,  and  bring  again  that  which  was 
 driven  back,  and  I  will  bind  up  that  which  was  broken,  and  I  will  strengthen  that  which 
 was  sick,"  Ezek.  xxsiv.  16.  "  I  will  put  my  fear  into  theur  hearts,  and  they  shall  not  de- 
 part from  me,"  Jer.  xxiii.  40. 
 
 7.  He  comes  over  all  mountains  of  difficulties  and  opposition,  and  over  all  mountains  of 
 their  sins  and  unworthiness,  that  he  may  seek  and  find  them. 
 
 8.  Nay,  and  he  also  causeth  them  to  seek  and  search  after  him ;  he  inclines  their  hearts, 
 bows  and  bends  their  rebellious  wills,  changes  their  earthly  and  carnal  affections,  so  that  he 
 may  find  them.     All  wliich  fidly  shows,  that  he  diligently  seeks  them. 
 
 "  And  when  she  hath  found  it,  she  calleth  her  friends  and  neighbours  together,  saying, 
 Eejoice  with  me,  for  I  have  found  the  piece  which  I  had  lost." 
 
 The  reasons  why  Jesus  Christ,  and  his  saints  and  angels  rejoice,  when  one  sinner  is 
 brought  to  beUeve  and  to  repent  was  largely  opened  in  the  precedent  parable.     Consider, 
 
 1.  God's  angels  are  his  friends,  and  our  friends  and  fellow-servants.     Rev.  xix.  10. 
 
 2.  Angels  are  often  made  use  of  for  the  helping  and  strengthening  of  the  poor  sinners, 
 and  of  beUevers ;  they  do  many  a  friendly  office,  ;uid  "  minister  unto  them  that  shall  be 
 heirs  of  salvation,"  Heb.  i.  14. 
 
378  THli   PAKABLB   OF   THE   LOST   GROAT.  [bOOK   II 
 
 3.  Angels  are  much  employed  to  help  and  succour  Christ's  poor  ministers :  an  angel 
 brought  Elijah  meat,  and  bid  liim  eat,  1  King.  xix.  5,  7.  An  angel  talked  friendly  with 
 Daniel,  and  gave  him  skUl  and  understancUng :  an  angel  brought  Mary  the  tidings,  how 
 she  should  conceive  and  bring  forth  our  Lord  Jesus  Christ :  an  angel  awakes  Peter,  and 
 delivered  him  out  of  prison.  Acts  xii.  7 :  an  angel  discovered  to  John  those  wonderful 
 things  contained  in  the  Revelations ;  nay,  angels  appeared  to  the  shepherds,  and  told  them 
 the  joyful  news  of  the  birth  of  our  Saviour,  and  they  also  strengthened  him  in  his  bloody 
 agony.- 
 
 Quest.  Why  are  angels  so  friendly  to  Christ's  ministers  ? 
 
 Answ.  1.  Because  of  the  great  love  they  have  to  Christ,  whose  servants  angels  are ; 
 they  know  how  Christ  bled  for  his  elect,  and  that  he  loves  them  dearly ;  and  therefore 
 what  assistance  angels  can  give  to  ministers,  they  are  ready  to  afford  them,  John  iii.  29. 
 
 'A.  Because  they  are  the  friends  of  the  Bridegroom,  and  are  also  employed  by  Mm  to 
 minister  to  the  saints,  and  especially  to  ministers,  who  are  Christ's  spokesmen. 
 
 3.  Because  angels  know  the  work  of  ministers  is  hard  and  difficult,  and  that  it  is  God's 
 work,  and  tliat  they  are  workers  together  with  him. 
 
 4.  Because  Satan,  or  the  evil  angels  do  what  they  can  to  hinder  ministers  in  the  work : 
 now  the  good  angels  strive  to  counterwork  the  spirits  of  darkness,  against  whom  they  con- 
 tinually war,  and  so  strengthen  and  encourage  Christ's  ministers. 
 
 5.  Because  the  holy  angels  know  tliat  ministers  are  hated  by  the  evil  angels  above  all 
 men  in  heaven  or  earth,  they  being  their  greatest  enemies,  and  striving  to  overthrow  their 
 hellish  kingdom. 
 
 6.  They  know  how  acceptable  it  is  to  God,  to  see  sinners  converted,  and  that  the  whole 
 design  of  Christ  is  not  answered  in  liis  death,  until  this  is  done.  Now  these  things  being  so, 
 it  is  no  marvel,  Christ  calls  upon  them  to  rejoice  with  him,  at  the  conversion  of  one  sinner. 
 
 "  Likewise  I  say  unto  you.  There  is  joy  in  the  presence  of  the  angels,  when  one  sinner 
 repenteth." 
 
 1.  Our  Lord  applies  his  own  mysterious  doctrine,  to  teach  people  how  to 
 S^'"'ij"    1 »     make  apphcation  to  themselves,  of  what  they  hear. 
 
 should  make  ^^  -r       i       •  i  i  /»         ,   .    -         i  •  i  i       i 
 
 application  2.  This  IS  also  all  that  our  Lord  said  by  way  of  explaining  this  parable,  the 
 
 theyTear.       rest  he  left  to  his  ministers  inspired  by  his  own  Spirit  to  open. 
 
 3.  It  is  also  to  confirm  the  truth  of  what  he  had  spoken,  "  I  say  unto  you." 
 
 "  Li  the  presence  of  the  angels." 
 
 Angels  are  spirits,  and  their  name  signifies  their  office,  messengers  ;  by  nature  they  are 
 spirits,  and  have  no  material  bodies,  they  are  endowed  with  great  knowledge,  wisdom,  and 
 affections  also.  "  They  rejoice."  But  they  know  not  all  things,  no,  not  our  hearts.  "  Thou 
 Lord,  knowest  the  hearts  of  all  men,"  Acts  i.  24.  No  angel  nor  devil  knows  more  than 
 by  curious  observation  besides  what  God  reveals  to  them.  "  Man  (saith  oue)  knoweth 
 much,  angels  more,  God  only  knows  all."  Some  thmk  that  God  may  reveal  the  conver- 
 sion of  sinners  to  the  spirits  of  just  men  in  heaven,  as  well  as  to  the  angels.  Our  anno- 
 tators  seem  to  be  of  the  same  mind,  but  other  worthy  men  will  not  admit  of  this.  I  wUl 
 leave  it  to  every  man's  own  conceptions :  ye  know  it  is  said,  "  Abraham  is  ignorant  of  us," 
 &c.,  though  an  answer  might  be  given  to  that. 
 
 Be  sure  no  mere  creature  in  heaven,  as  a  creature,  knows  what  is  done  on  earth  :  vain 
 and  abominable  thereiore  is  the  practice  of  the  Papists,  in  praying  to  the  virgin  Mary,  and 
 to  other  saints  and  angels  in  heaven.  And  in  vaiu  do  such  come  to  God  by  Jesus  Christ, 
 or  pray  to  him,  who  believe  he  is  no  more  than  a  mere  creature,  and  not  the  Most  High 
 God. 
 
 APPLICATION. 
 
 1.  I  infer.  Here  is  a  great  cause  for  sinners  to  rejoice,  and  to  be  encouraged  to  seek 
 Christ,  because  he  seeks  them.  \\Tien  Christ  by  his  word  or  rod,  is  come  to  seek  them, 
 that  is  the  time  in  which  they  ought  to  seek  him,  and  not  to  doubt  of  finding  him. 
 
 2.  It  may  teach  sinners  also  kindly  to  take  rebulce  from  God,  and  bear  afthctions,  be- 
 cause that  way  Christ  sometimes  seeks  and  searches  after  them,  to  do  their  souls  good. 
 
 3.  Also  let  ministers  learn  from  hence,  to  be  ddigent  in  their  work,  in  seeking  and 
 striving  to  bring  sinners  to  repentance,  since  their  great  Master  himself  is  so  diligent  about 
 this  matter. 
 
 4.  Let  us  all  admire  the  great  love  of  God,  in  setting  up  and  lightmg  of  such  a  candle, 
 as  Christ  and  tlie  guspel  is,  in  this  dark  world. 
 
 5.  It  may  also  iuform  "s,  that  whatsoever  hght  God  hath  set  up  in  this  dark  world,  it 
 
SKEM.  XV.]  THE  PARABLK  OF  THE  PRODIGAL  SON.  379 
 
 ia  for  the  sake  of  sinners  that  are  lost,  I  mean  the  elect  of  God,  who  only  are  effectually 
 brought  to  see  their  lost  condition. 
 
 6.  Let  all  be  exhorted  to  prize  the  gospel,  which  is  God's  candle  to  give  light  to  such 
 who  are  in  darkness.  0  what  would  become  of  England,  should  God  talve  away  this  cau- 
 dle, or  suffer  wicked  men,  and  impostors,  to  corrupt  the  sacred  truths  thereof ! 
 
 7.  What  encouragement  is  here  for  ministers  to  labour,  since  angels  rejoice  to  see  their 
 success,  though  there  is  no  calling  that  men  meet  with  more  enemies,  and  more  trouble  and 
 disgrace  in  following ;  yet  none  is  more  honourable,  nor  esteemed  of  by  Christ,  and  hon- 
 oured by  the  angels. 
 
 8.  Comfort  to  believers ;  as  Christ  hath  found  you,  so  he  thereby  designed  to  refine 
 you,  new  make,  change,  and  anew  stamp  his  glorious  image  upon  you  ;  so  that  you  are  now 
 pure  gold  in  his  sight,  nay,  his  jewels,  who  before  were  like  brass,  lead,  or  reprobate  silver, 
 Mai.  iii.  1 7.  That  he  might  make  you  glorious  pieces,  he  sought  you,  and  his  image  shall 
 never  be  lost  in  you,  nor  you  be  plucked  out  of  his  hand.     Amen. 
 
 So  much  as  to  this  parable. 
 
 PARABLE 
 
 or  THE 
 
 PRODIGAL  SON  OPENED. 
 
 SERMON     XVI. 
 
 A  certain  man  had  ttvo  sons. 
 
 And  the  yotinger  of  them  said  to  his  father,  Father,  give  me  the  portion  of  goods  that  falleth 
 
 to  me.     And  he  divided  unto  them  his  living. 
 And  not  many  days  after,  the  younger  son  gathered  all  together,  and  took  his  journey  into  a 
 
 far  country,  and  tvasled  his  substance  with  riotous  living. 
 And  when  he  had  spent  all,  there  arose  a  mighty  famine  in  that  land,  and  he  began  to  be  in 
 
 want. 
 And  he  went  and  joined  himself  unto  a  citizen  of  that  country,  and  he  sent  him  into  his  fields 
 
 to  feed  swine. 
 And  he  would  fain  have  filled  his  belly  with  the  husks,  which  the  swine  did  eat  :  and  no  man 
 
 gave  unto  him,  &c. — Luke  xy.  11 — 16. 
 
 We  have  in  this  chapter   three  parables,  all  showing  or  holding  forth  the  same  thing; 
 the  two  first  I  have  already  spoken  unto,  viz.,  the  lost  sheep,  and  the  lost  groat,  and  now 
 by  God's  assistance,  I  purpose  to  speak  to  the  third,  viz.,  The  lost  son. 
 In  two  respects  they  do  all  agree. 
 
 1.  The  sheep  was  lost,  the  groat  was  lost. 
 
 The  son  also  went  from  his  father,  and  was  lost. 
 
 2.  Moreover,  they  again  agree,  the  sheep  was  brought  home,  the  groat  was  found,  and 
 the  son  returned  again  to  his  father. 
 
 .     Some  will  tell  you  the  reason  of  these  three  parables  is, 
 
 1.  That  a  sinner  is  compared  to  a  sheep,  because  of  that  uinocent  and  harmless  nature 
 in  which  man  was  first  created. 
 
 2.  That  sinners  are  compared  to  a  groat,  because  God's  image  was  stamped  on  man  iu 
 his  first  creation,  and  by  sin  that  image  was  defaced. 
 
380  THE  PARABLE   OF   THE   PEOBIGAL   SON.  [bOOK   II. 
 
 3.  Sinners  are  compared  to  a  son,  because  of  that  near  relation  man  stood  in  to  God  by 
 creation  ;  Adam  is  called  the  son  of  God.  Luke  in  his  genealogy  saith,  speaking  of  Enos, 
 "  which  was  the  son  of  Seth,  which  was  the  son  of  Adam,  which  was  the  son  of 
 God,"  Luke  iii.  .38.  And  indeed  all  men  by  creation  are  the  children  of  God,  but  by  sin 
 and  transgression,  rebels  and  children  of  the  devil. 
 
 Secondly,  some  of  the  ancients  also  (as  one  denotes)  as  Augustin,  Gregory,  &e.,  say, 
 that  in  those  three  parables  we  may  spy  a  threefold  cause  of  man's  fall  and  apostacy 
 from  God. 
 
 1.  In  the  sheep's  wandering,  Satan's  suggestions  to  our  first  parents. 
 
 2.  In  the  lost  groat,  Eve's  yielding  to  Satan's  temptations. 
 
 3.  In  the  son's  wDful  departing  from  his  Father,  Adam's  voluntary  revolting  and 
 wasting  all  his  substance  ;  but  I  think  these  are  too  far  fetched,  nor  may  they  be  at  all 
 intended  by  them.     I  shall  therefore  proceed.    And, 
 
 1 .  Speak  a  little  to  the  mam  scope  and  drift  of  our  Saviour,  in  speaking  of  this  parable. 
 
 2.  Open  all  the  parts  thereof. 
 
 *^  3.  Kaise  divers  propositions  from  several  of  the  principle  parts,  or  things  contained 
 therein. 
 
 The  c  e  of  First.  To  the  chief  scope,  it  is  the  same  with  both  the  precedent  parables, 
 the  parable  viz.,  it  was  to  rebuke  the  pride  and  arrogance  of  the  Pharisees,  who  over- 
 opened,  valued  their  own  pretended  legal  righteousness,  and  reflected  upon  our  Lord 
 for  keeping  company  with,  and  showing  so  much  love  and  favour  to  publicans  and  sinners, 
 they  concluding  they  never  had  transgressed  God's  commandment,  but  had  faithfully 
 served  him. 
 
 2.  It  sets  forth  man's  woeful,  actual,  and  wilful  departure  from  God. 
 
 3.  His  miserable  condition,  by  original  and  actual  transgression. 
 
 4.  To  set  forth,  and  to  magnify  the  great  grace,  love,  and  unspeakable  compassion  of 
 God  the  Father  to  the  greatest  sinner,  who  by  Jesus  Christ  returneth  by  an  unfeigned 
 faith  unto  him. 
 
 5.  To  show  the  envy  of  the  Jews  and  Pharisees,  at  God's  extended  grace  and  favour 
 to  the  poor  Gentiles,  and  to  such  who  have  been  great  sinners. 
 
 So  much  as  the  scope  thereof 
 
 But  before  I  proceed  to  open  the  parts,  let  me  "note  one  thing  by  the  way,  from  our 
 Lord's  bringing  in  a  third  parable  to  the  same  end  and  purpose,  i.e.,  to  show  the  sad  and 
 woeful  condition  of  undone  sinners. 
 
 Doct.  That  to  bring  sinners  to  a  sight  and  full  sense  of  their  sins,  and  of  then: 
 wretched  condition,  is  no  easy  thing,  so  as  truly  to  believe  in  our  Lord  Jesus  Christ. 
 
 1.  A  little  to  prove  this  ;  and  2.  To  show  the  cause  and  reason  thereof. 
 Men  are  not  1.  This  appears  by  Adam's  hiding  of  sin,  and  making  such  frivolous  ex- 
 brought  to  cuses  about  what  he  had  done,  when  God  laid  his  sin  before  him.  "  The  wo- 
 ^tV"^''  '°d  ™^°  which  thou  gavest  me,  she  gave  me,  and  I  did  eat :"  and  also  by  Eve's 
 condition.        plea  and  excuses,  "  The  serpent  beguiled  me,  and  I  did  eat." 
 
 2.  In  that  besides  the  light  of  conscience,  or  law  written  in  the  heart  of 
 all  men,  which  convinceth  of  sin  (I  mean,  of  sin  against  God  as  a  Creator) 
 
 he  saw  need  to  give  his  people  Israel  a  written  law,  that  so  they  might  the  more  effec- 
 tually be  convinced  of  sin,  and  of  their  woeful  state  thereby. 
 
 3.  And  more  especially,  in  that  Jesus  Christ  doth  employ  so  great  and  mighty  an  Agent 
 to  this  very  end,  viz.,  the  Holy  Ghost,  which  he  said  the  Father  would  send  in  his  name. 
 "  And  when  he  is  come,  he  shall  convince  the  world  of  sin,"  &c.,  John  xvi.  8,  intimating 
 that  none  else  could  do  it  effectually.  Alas  !  what  can  conscience  do  ?  What  can  minis- 
 ters do  ?  Nay,  what  can  the  law  do  in  this  matter,  unless  it  is  by  the  Holy  Spirit  brought 
 home  and  set  upon  the  conscience  ?  Paul  never  was  throughly  convinced  "  till  the  com- 
 mandment came,"  Rom.  vii.  9 ;  that  is,  tiU  the  law  was  opened,  and  the  spirituality  of 
 it  discovered  to  him  by  the  Holy  Ghost. 
 
 4.  David,  though  a  converted  man  (when  fallen  under  great  sin)  was  hard  to  be  brought 
 to  the  sight  and  sense  thereof ;  no,  he  like  others,  was  ready  enough  to  pass  a  sentence 
 against  another  man  :  "  His  anger  was  greatly  kindled  against  the  man,  who  had  taken 
 the  poor"  mans  lamb,"  2  Sara.  xii.  3,  7,  but  was  not  convinced  that  he  had  done  the 
 wicked  thing,  until  the  prophet  Nathan  told  him  positively,  "  thou  art  the  man." 
 
 5.  Nay,  Peter  repented  not,  nor  savv  his  abominable  evil,  in  denying  his  blessed  Lord, 
 until  our  Saviour  looked  upon  him.  0  what  a  powerful  look  was  that !  No  sinner  indeed 
 is  thoroughly  convinced,  until  the  Lord  Jesus  does  cast  a  convincing  look  upon  him  :  as 
 
SERM.  XVI.]  THE  TARABLE  OF  THE  PRODIGAL  SON.  381 
 
 much  as  to  say,  Peter,  what  hast  thou  clone  ?  Ah  this  is  worse  than  to  have  mine  ene- 
 mies to  crucify  me. 
 
 Quest.  How  comes  it  to  pass,  sinners  are  so  hard  to  be  convinced  of  sm,  and  to  heheve 
 in  Christ  for  righteousness  ? 
 
 1.  Reason.    It  may  he  because  sin  is  such  a  bewitchinjj  thing,  it  is  of  a  be-     r.  ,. 
 
 ■     1  .  11  1  •         •       1  •  ,     1     ®  1         »  Keason»wny 
 
 Witching  nature,  and  has  got  deep  rooting  in  the  smuer  a  heart  and  aflec-  sinners  are 
 tions  ;  man  is  naturally  wedded  to  his  lusts,  to  self-love,  and  to  self-righte-  TOuvinM'd  ^^ 
 ousness. 
 
 2.  Reason.  It  is  through  their  great  ignorance,  and  deep  alienation  from  God  ;  "  Hav- 
 ing the  understanding  darkened,  being  alienated  from  the  life  of  God,  through  the  ignor- 
 ance that  is  in  them,  because  of  the  blindness  of  their  hearts,"  EjA.  iv.  IS. 
 
 3.  Reason.  Because  they  understand  not  the  nature  of  God,  the  justice  and  holiness 
 of  God,  nor  the  nature  of  the  law  of  God,  neither  what  a  righteousness  it  is  which  they 
 must  have,  or  be  found  in  to  their  justification  before  him,  or  in  his  sight.  The  Jews  be- 
 ing blind  in  respect  of  those  things,  liow  hard  was  it  for  them  to  believe  their  state  was 
 bad,  and  they  guilty  sinners,  and  that  their  righteousness  was  good  for  nothing. 
 
 4.  Reason.  Because  mankind  are  bora  under  a  covenant  of  works,  and  so  think  they 
 must  be  justified,  and  saved  by  doing,  and  not  in  a  way  of  believing,  nay,  and  that  doint* 
 a  little  at  last  will  serve,  though  they  do  but  cry,  "  Lord,  have  mercy  upon  them,  miserable 
 sinners,"  is  sufiicient,  especially  if  they  can  but  shed  a  few  tears,  or  a  little  reform  their 
 lives.  'WTiat  said  one  lately  ?  she  doubted  not  of  her  salvation,  for  she  had  (she  said)  done 
 nothing  to  deserve  God's  wrath  ;  though  the  least  sin  or  evil  thought  is  a  breach  of  the 
 law,  by  which  all  are  liable  to  eternal  vengeance. 
 
 5.  Reason.  It  is  because  the  devd  hath  such  hold  of  poor  sinners,  and  power  in  and 
 over  them,  who  is  so  grand  an  enemy  to  the  salvation  of  man  ;  all  men  naturally  are  in 
 his  chains  and  fetters,  and  he  also  is  so  subtle  a  deceiver  that  he  beguUes  them. 
 
 6.  Reason.  It  is  also  from  the  deceitfulness  of  sm,  and  of  the  heart  of  man.  But  no 
 more  as  to  this. 
 
 1.  See  the  folly  of  such  who  think  they  need  no  other  means  or  power  to  convince 
 them  of  sin  and  righteousness  ;  no,  nor  to  cleanse  them  from  sin,  and  eternally  to  save 
 them,  and  the  hght  within  them,  and  in  all  men. 
 
 2.  It  may  also  convince  such  of  their  woeful  bhndness,  that  think  they  can  return  to 
 God  when  they  hst,  even  at  the  last,  and  that  man's  will  under  the  bare  preaching  of  the 
 word  can  do  wonders. 
 
 3.  It  may  also  tend  to  stir  up  all  to  cry  to  God,  that  he  would  send  his  Spirit  to  awaken 
 their  sleepy  and  misled  consciences,  and  throughly  convince  them  of  their  natural  condition. 
 
 4.  And  also  to  attend  on  the  means  of  grace,  whilst  the  Holy  Spirit  strives  with  them. 
 
 5.  Moreover  this  justifies  ministers  in  declaring  the  same  things  again  and  agam,  the 
 same  truths  though  from  difl'erent  texts. 
 
 Secondly,  to  proceed  to  the  parts  of  this  parable,  which  I  shall  divide  into  two  general 
 parts. 
 
 1.  The  state  of  the  prodigal  before  grace,  or  his  returning  to  his  father. 
 
 2.  His  state  upon,  and  after  his  returning. 
 
 "  A  certain  man  had  two  sons."  This  certain  man  represents  the  great  God,  the  Father 
 of  our  Lord  Jesus  Christ ;  neither  let  any  wonder  that  God,  who  is  an  infinite  and  im- 
 mense Spirit,  should  be  compared  to  a  man  ;  for  our  Lord  in  another  parable  directly  calls 
 him  a  man,  "  My  Father  is  an  Husbandman,"  John  vi.  1. 
 
 "  And  the  younger  said  unto  his  father,"  &c. 
 
 By  these  two  sons  there  is  a  great  difierence  among  expositors,  though  all  agree  about 
 the  Father. 
 
 (1.)  By  the  elder  son,  some  think  our  Lord  means  the  holy  angels,  and  by  the  younger 
 mankind ;  the  good  angels  (they  say)  abode  always  at  home  with  God,  but  man  havinc 
 all  his  stock  put  into  his  own  hand,  spent  it,  and  run  out  all  by  sin  :  this  is  a  truth.  But 
 the  angels  cannot  be  meant  here  by  the  elder  son  ;  because  they  are  not  angry  nor  grieved 
 at  the  returning  and  hearty  welcome  of  any  lost  sinner  that  comes  to  Christ ;  but  con- 
 trariwise, it  appears  by  the  sequel  of  both  the  preceding  parables,  they  do  greatly  rejoice 
 at  the  sight  thereof ;  but  it  is  said  the  elder  son  was  angry  to  see  what  entertainment  the 
 father  gave  to  his  younger  brother. 
 
 (2.)  Besides,  they  that  think  the  holy  angels  are  meant  by  the  elder  son,  do  also  say, 
 they  are  intended  by  the  ninety  and  nine  sheep  that  never  went  astray,  or  by  the  nine 
 pieces  of  silver  that  were  not  lost :  but  this  we  have  refuted,  though  if  the  first  be  fo-ant- 
 
382  THE    PARACLF.    07    TfrK    PKODIGAL    SON.  [bOOK   II 
 
 ed  the  last  cannot  well  be  denied. 
 
 (3.)  No  doubt  all  these  three  parables  refer  to  one  species  of  creatures,  and  in  all  of 
 them  mainly  our  Lord  designed  to  rebuke  the  pride  ot  the  Pharisees,  for  thinking  they 
 never  went  astray,  or  broke  God's  commandment,  or  did  ever  displease  him,  so  as  to  need 
 repentance. 
 
 2.  Some  conclude,  by  the  two  sons  are  meant  the  Jews  and  the  Gentiles ;  the  Jews  by 
 the  elder,  and  the  Gentiles  by  the  younger. 
 
 3.  Some  affirm,  by  the  elder  son  the  Pharisees  are  only  meant,  and  by  the  younger 
 Publicans  and  gi-eat  sinners  amongst  the  Jews. 
 
 My  brethren,  I  humbly  conceive, 
 'Who the  (1.)  By  the  elder  son,  more  generally  the  Jews  are  meant,  and  more  par- 
 
 eider  Bon  is.     ticularly  the  Pharisees  and  all  self-righteous  persons  that  were  amongst  them. 
 
 (2.)  By  the  younger  son  I  understand  the  Gentiles,  and  more  particularly  great  sinners. 
 
 1.  The  Jews  kept  at  home,  and  were  the  peculiar  people  of  God  under  the  law,  or  peo- 
 ple in  covenant  with  God  ;  also  God  was  called  their  Father,  by  way  of  that  national  and 
 legal  adoption,  God  chose  and  took  them  for  his  people. 
 
 2.  He  called  them  his  first-born,  which  must  refer  to  that  legal  adoption.  "  Israel  is 
 my  first-bom."  The  Gentiles  are  called  the  younger  son,  because  not  called  or  brought 
 to  partake  of  the  privileges  of  sons  until  Christ  came,  or  after  the  Jews  had  rejected 
 Christ  and  the  gospel :  for  if  their  being  called  sons  doth  refer  only  to  what  they  were  by 
 creation,  one  was  not  older  nor  younger  than  the  other. 
 
 See  Mr  ^'     ^^^  ^^"  ■'■  ^®®  ^^^  Publicans  and  sinners  should  be  called  the  younger 
 
 Neh.  Eogerf.     son,  if  SOUS  only  refer  to  the  Pharisees  and  the  Publicans  ;  though  one  would 
 have  the  word  younger  to  signify  fools  ;  but  all  younger  sons  ai'e  not  fools. 
 
 Object.  "  The  elder  son  told  his  father,  He  had  never  transgressed  at  any  time  his 
 commandment ;"  how  can  this  be  said  either  of  the  Jews  in  general,  or  of  the  pharisees  in 
 particular  ? 
 
 Answ.  I  answer,  it  is  spoken  in  respect  of  what  some  of  the  Jews,  and  particularly  the 
 Pharisees,  thought  of  themselves,  they  concluded  they  never  went  astray  and  were  never 
 lost ;  and  so  thought  they  never  had  broken,  or  transgressed  the  law  of  God.  Is  not  this 
 much  with  what  the  young  man  said,  "  all  these  things  have  I  done  from  my  youth,  what 
 want  I  yet  ?"  Matt.  xix.  20.  And  doth  not  Paul  say,  that  when  he  was  a  Pharisee,  "  as 
 touching  the  righteousness  which  is  in  the  law,  he  was  blameless  ?"  Luke,  xviii.  21.  Phil.  iii. 
 6.  This  was  the  opinion  they  had  of  themselves,  and  he  that  thinks  he  is  blameless,  thinks 
 he  never  transgressed  God's  commandment :  and  our  Lord  might  so  far  yield  to  them, 
 partly  that  they  might  in  judgment  be  further  blinded,  or  perhaps  that  he  might  not  pro- 
 voke them  at  this  time. 
 
 Object.  But  doth  not  the  father  say  to  his  elder  son,  "  thou  art  eve  rwith  me,  and  all  I 
 have  is  thine  ;"  how  can  this  be  said  either  of  the  Jews  in  general,  or  of  the  Pharisees  in 
 particular  ? 
 
 Answ.  1.  I  answer,  the  Jews  I  told  you  were  aU  along  in  covenant  with  God  under 
 the  dispensation  of  the  law  of  Moses,  and  were  accounted  a  people  near  to  God,  while 
 others  were  said  to  be  afar  off. 
 ~~i  2.  God  gave  all  he  had  to  give  (or  thought  good  to  give  as  an  act  of  sovereignty)  to 
 the  Jews,  the  elder  son  ;  "  He  gave  his  statutes  and  his  judgments  to  Israel,  he  hath  not 
 dealt  so  with  any  nation,"  Psal.  cxlvii.  They  were  God's  visible  church  ;  his  worship, 
 his  taberaacle,  and  temple  was  theirs :  "  To  them  was  committed  the  oracles  of  God," 
 Rom.  iii.  2.  Nay,  see  what  Paul  further  says,  "  Who  are  Israelites,  to  whom  pertaineth 
 the  adoption,  and  the  glory,  and  the  covenants,  and  the  giving  of  the  law,  and  the  service 
 of  God,  and  the  promises,"  Piom.  ix.  4.  Now  pray,  what  had  God  more  to  give  under 
 that  covenant,  or  under  the  dispensation  of  the  law  ?  the  words  must  be  taken  with  restric- 
 tion ;  for  the  elder  son  saith,  his  Father  never  gave  him  a  kid,  there  is  somewhat  more 
 given  to  the  returning  prodigal  than  ever  the  elder  son  received. 
 
 "  And  the  younger  of  them  said  to  his  Father,  give  me  the  portion  of  goods  that  falleth 
 to  me  ;  and  he  divided  to  them  his  living  :"  that  is,  let  me  have  that  which  thou  art 
 pleased  to  give  me,  and  which  will  please  me  to  receive.  Give  me  ;  a  saucy  and  irrever- 
 ent manner  of  speaking  to  a  Father ;  give  me,  not  pray  father,  if  you  please  give  me,  or  I 
 humbly  mtreat  you  Father  ;  no,  but  Father  give  me. 
 
 Sinners  Doct.  2.  From  hence  note,  carnal  men,  or  the  men  of  this  world,  carry  it 
 
 havrno  revo-     towards  God  uurevcrently,  they  have  not  that  holy  awe  of  God  upon  their 
 rencc  to  God.     hearts  which  they  ought. 
 
 "  Give  me  that  portion  that  falleth  to  me;"  God  disposeth  unto  the  sons  of  men  what 
 
SERM.    XVI.]  THE    PATtABLE    OF    THE    PRODIGAL    SON.  383 
 
 things  they  have,  as  he  pleaseth.  and  accoriling  unto  liis  own  sovereignty ;  and  though  n" 
 man  deserveth  anything,  yet  wicked  men  think  tliere  is  a  portion  for  them. 
 
 "  And  he  divided  unto  them  liis  living,"  ver.  12. 
 
 God  gave  the  Jews  their  portion,  and  the  Gentiles  what  they  have  ;  he  divided  unto 
 both  what  they  possess. 
 
 The  Gentiles  desire  to  have  what  falls  to  them  in  this  life,  they  desire  a  portion  here, 
 a  present  portion ;  wicked  men  would  have  all  in  their  own  hands,  or  in  their  present 
 possession,  do  not  desire  God  to  keep  it  for  them,  nor  a  portion  in  another  world,  not  a 
 portion  for  their  souls,  but  a  portion  in  this  life  ;  they  desire  such  things  as  suit  with  their 
 own  carnal  hearts,  and  God  giveth  to  them  accordingly  ;  he  answereth  them  according  to 
 the  idols  set  up  in  their  hearts.  Hence  the  psalmist  says,  "  the  wicked  men  have  their 
 portion  in  this  life,"  Psal.  xvii.  14 ;  as  Abraham  told  the  rich  man,  that  he  (when  on 
 earth)  received  his  good  things ;  from  hence  also  our  Saviour  saith  of  the  rich,  they  have 
 received  their  consolation,"  Luke  xvi.  23.  wicked  men 
 
 Wicked  men,  or  man  in  his  natural  state,  love  not  God,  they  design  to  i""*  not  the 
 leave  him,  his  family  is  too  strict  for  them  ;  they  love  not  religion,  nor  do  they  Godf  alid  re- 
 value another  world  ;  they  would  have  their  heaven  here.  iigion. 
 
 Quest.  What  a  portion  is  it,  which  the  younger  son  desired  (or  which  a  mere  natural 
 man  would  have)  which  also  God  divided  to  them  ? 
 
 Answ.  1.  Even  such  things  which  the  Gentiles  have,  and  men  naturally  what  God 
 do  enjoy,  and  account  as  their  portion,  viz.,  riches,  honours,  pleasures,  any,  Sr'olj„'?  ""^ 
 all  kinds  of  earthly  things. 
 
 2.  Also  God  gave  them  the  blessings  of  natural  light,  they  have  the  works  of  the 
 law  written  m  their  hearts,  Rom.  ii.  14,  15. 
 
 3.  They  had  the  knowledge  of  natural  things,  and  in  such  things  they  exceeded  all 
 other  people  of  the  world.  The  Greeks  sought  after  wisdom  ;  that  is,  natural  wisdom, 
 they  covet  learning,  or  the  knowledge  of  all  human  arts  and  sciences  ;  and  these  things 
 God  gave  them  as  their  portion.  They  desire  the  knowledge  of  the  creature,  and  the 
 natural  knowledge  of  God,  and  no  more. 
 
 "  And  not  many  days  after,  the  younger  son  gathered  all  together,  and  took  his  journey 
 into  a  far  country,"  ver.  13.  wicked  men 
 
 Quickly  after  he  had  what  he  desired,  away  he  went :  what  things  gi-ace-  J'i"J'jr""c"rn^i 
 less  man  hath  tend  to  can-y  his  heart  from  God,  or  ahenate  his  soul  more  and  hearts  desire 
 more  from  God  ;  like  Israel  of  old,  Jesunin  waxed  fat  and  kicked,  "  thou  art  deparrfrom 
 waxen  fat,  thou  art  grown  thick,  thou  art  covered  with  fatness,"  Deut.  xxxii.  God. 
 15.  Well,  and  what  then  :  "  Then  he  forsook  God  which  made  him,  and  lightly 
 esteemed  the  rock  of  his  salvation."  See  the  evil  nature  of  the  things  of  the  world,  and 
 how  ensnaring  they  are  to  the  carnal  heart  of  man  :  "  Their  bull  gendereth  and  faileth 
 not,  their  cow  calveth,  and  casteth  not  her  calf,"  Job  xxi.  10,  11.  They  spend  theur  days 
 in  pleasure.  But  see  the  effects  of  these  things,  ver.  14.  Therefore  they  say  unto  God, 
 depart  from  us,  we  desire  not  the  knowledge  of  tliy  ways.  As  they  go  from  God  further 
 and  further,  so  they  desire  God  not  to  come  near  them,  to  trouble  or  disquiet  their  con- 
 sciences. 
 
 "  He  took  his  journey  into  a  far  country." 
 
 Quest.     What  is  meant  by  this  far  country  ? 
 
 Answ.  The  regions  of  sin  ;  they  take  sinful  courses,  gather  up  all  together  which  they 
 have,  heap  up  riches,  setting  their  hearts  upon  them ;  and  the  more  a  man's  affections  are 
 set  upon  tlie  things  of  this  world,  the  further  he  goes  from  God  :  man  was  born  in  a  state 
 of  distance  from  God,  not  as  to  place,  no,  that  cannot  be  ;  no  man  in  this  respect  can  be 
 at  a  distance  from  God,  nor  go  from  him,  who  is  an  infinite,  an  immense,  and  an  omnipre- 
 sent Being ;  it  is  or  going  from  God,  for  he  is  every  where  present,  but  a  moral,  his  heart 
 or  soul  departs  from  him :  God  and  sinners  in  this  sense  must  needs  be  at  a  vast  distance  from 
 one  another  ;  forasmuch  as  God  and  sin,  are  most  contrary,  or  directly  opposite,  God's  way  is 
 holiness,  a  wicked  man's  way  imholiness  ;  so  that  he  that  cleaves  to  sin,  and  goes  away 
 fi-om  God,  yea,  and  every  step  a  wicked  man  takes,  is  a  going  still  further  from  God, 
 Hence  he  that  returns  to  God  must  have  his  sins  turned  from  him ;  the  one  is  done  by 
 the  sacrifice  of  Jesus,  and  the  other  as  the  eftect  of  that  sacrifice  by  the  Spirit. 
 
 Pray  observe,  the  Prodigal  went  far  from  his  father ;  that  is,  the  sinner  that  goes  on  in 
 an  evil  course,  or  in  sinful  practices,  is  gone  far  from  God. 
 
 1.     He  is  far  from  thinking  of  God  ;  God  is  not  in  all  his  thoughts;  that     ^"''besaw' 
 is,  he  is  in  none  of  his  thoughts,  or  not  at  all  in  his  thoughts  :  God  and     to  he  sent 
 his  ways  are  grievous  to  a  wicked  man.  '"''""  ""''■ 
 
384  THE   PARABLE   OF   TUE   PRODIGAL    SON.  [boOK   II. 
 
 2.  Far  from  union  with  Go  J  :  "  Because  the  carnal  mind  is  enmity  against  God,  and  is 
 not  subject  to  the  law  of  God,  neither  indeed  can  be,"  Rom.  viii.  7. 
 
 3.  Therefore  he  is  far  from  having  any  sincere  love  and  affections  unto  God  :  for  where 
 enmity  and  hatred  is  in  a  man's  heait  to  any  thing  or  person,  it  is  impossible  there  should 
 be  love  to  thatthing  or  person. 
 
 4.  He  is  far  from  desiring  after  God.  That  which  we  hate  we  desire  not :  they  say  to 
 God,  depart  from  us. 
 
 5.  And  far  from  having  communion  with  God.  "  Shall  the  throne  of  iniquity  have 
 fellowshiji  with  thee  ?"  Psal.  sciv.  20.     Wliat  fellowship  hath  light  with  darkness  ? 
 
 6.  Far  from  having  any  likeness  to  God  ;  naturally  man  is  more  like  to  the  devil ; 
 sinners  resemble  Satan  more  than  the  blessed  God. 
 
 7.  Far  from  adhering  to  any  advice  or  counsel  to  return ;  no,  they  are  gone  so  far, 
 that  they  are  out  of  the  call  of  ministers,  they  cannot  hear  them  ;  and  out  of  the  call  of 
 godly  parents,  they  cannot  hear  them  :  nay,  which  is  worst  of  all,  a  siimer  is  gone  so  far 
 from  God,  that  he  cannot  hear  when  God  calls  and  cries  after  him. 
 
 8.  Far  from  discharging  of  any  acceptable  worship  or  service,  to  the  gloiy  of  God  ; 
 God  hates  all  their  spiritual  duties  ;  the  prayers  of  the  wicked  are  an  abomination  unto  the 
 Lord.     Thus  a  sinner  is  gone  far  from  God. 
 
 9.  Yea,  so  far  as  he  knows  not  the  way  home  to  God.  "  What  iniquities  have  your  fathers 
 found  in  me,  that  they  are  gone  far  from  me?"  Jer.  ii.  3. — "  Ye  who  sometimes  were  afar 
 off,"  Eph.  ii.  17. 
 
 Doct.  Observe,  it  is  the  nature  of  sinners  to  fly  from  God,  to  go  from  God,  or  sin  is  a 
 departing  from  God. 
 
 Every  wicked  man  goes  farther  and  farther  still  from  God  :  and  be  sure  the  farther 
 he  <Toes  from  him,  the  farther  it  will  be  to  return. 
 
 "  He  went  imto  a  far  country." 
 
 This  denotes  his  choice  and  voluntary  act;  a  wicked  man  sins  freely,  he  sins  with  a 
 full  resolution  and  purpose  of  heart,  but  so  cannot  a  godly  man  sin ;  "  ungodly  men  love 
 darkness  rather  than  light ;"  many  are  like  Ahab,  they  sell  themselves  to  work  wickedness. 
 
 "  And  wasted  his  substance,"  &c. 
 
 Quest.      What  may  be  meant  by  wasting  his  substance. 
 
 Answ.  1.  He  wasted  his  precious  time  ;  that  is  part  of  that  treasure  which  God  gives 
 to  wicked  men  ;  much  of  his  choicest  time  he  might,  like  a  fool,  waste  and  consume  to  hia 
 great  hurt. 
 
 2.  He  perhaps  wasted  much  of  his  outward  treasure  or  earthly  riches  :  for  that  was 
 part  of  the  portion  which  he  desired :  this  he  might  consume  and  spend  on  harlots. 
 
 3.  He  mifht  waste  his  common  gifts,  and  natural  powers,  parts,  and  abilities  :  sinners 
 sometimes  lose  their  wisdom,  and  exercise  of  their  human  reason,  and  act  like  fools  or 
 madmen  :  all  ungodly  persons  have  lost  their  spiritual  sense,  and  act  more  Uke  brutes  than 
 rational  creatures,  and  render  themselves  odious  to  mere  moral  man. 
 
 4.  He  micht  waste,  or  sin  away  his  conscience,  or  lose  the  natural  and  useful  qualities 
 thereof,  which  reproves  for  sin,  and  ofttimes  puts  a  check  upon,  and  stops  the  sinner  in  his 
 way  and  evil  courses. 
 
 Doct.  A  profane  sinner  is  a  great  waster.  He  wickedly  spends  and  wastes  what  God 
 hath  "iven  him.     "  They  consume  it  on  their  lusts,"  Jam.  iv.  3. 
 
 "  And  when  he  had  spent  all,  there  arose  a  mighty  famine  in  that  land,"  ver.  14. 
 
 1.  Some  think  by  the  famine,  here  is  some  pubhc  and  sore  judgment  that  befel  him 
 and  the  whole  country,  I  mean,  the  ungodly  world  ;  let  it  be  what  it  wiO,  (1.)  His  soul 
 is  now  distressed,  he  is  brought  into  straits.  (2.)  You  have  the  occasion  of  it,  a  mighty 
 famine.  (3.)  His  great  sense,  he  began  to  be  in  want.  I  conceive  the  outward  wants 
 and  straits  the  Prodigal  was  brought  into,  hold  forth  the  distresses,  and  in  a  word, 
 the  inward  troubles  which  rise  sometimes  in  the  mind  and  conscience  of  an  ungodly  sinner. 
 2.  Therefore  by  the  mighty  famine,  doubtless  is  meant,  strong  convic- 
 by'thc'fam"'  tions  of  sin,  and  apprehensions  of  God's  wrath,  not  evangelical  convictions, 
 ine.  ]jut  such  that  rise  from  the  powers  of  natural  conscience,  the  law  of  God,  and 
 
 common  grace,  which  many  sinners  are  under,  and  which  sometimes  greatly  tend  to  ter- 
 rify their  minds  ;  so  that  now  all  the  food  their  poor  souls  fed  upon,  or  hopes  which  they 
 trusted  to,  is  cut  off,  and  tliey  find  a  famine  in  their  souls. 
 
 Doct.  The  deUghts  and  pleasures  of  sin  are  but  short ;  God  can  soon  embitter,  by  the 
 sharp  convictions  of  natural  conscience,  all  the  sweet  and  flesh-pleasing  enjoyments  of  sin, 
 and  of  this  world. 
 
SEKM.   XVI.]  THE   PAEABLE   OF    THE:   PKODIGAL    SON.  385 
 
 A  man  may  have  guilt  fi-etting  like  a  tormenting  sore,  gnawing,  or  afflicting  or  terrify- 
 ing like  death,  as  in  the  case  of  Cain,  Pharaoh,  and  Judas  ;  and  yet  tliese  may  not  bring 
 him  to  himself,  nor  can  they  bring  him  home  to  God. 
 
 Doct.  Sin  may  bring  men  into  straits,  but  those  straits  may  not  bring  them  from  sin 
 to  God. 
 
 Natural  conscience,  and  legal  convictions  may  distress  a  sinner,  and  put  lira  to  pani, 
 and  stop  him  for  a  time  in  his  evil  courses  ;  nay,  it  may  tend  to  reform  his  life,  but  it  can- 
 not make  him  a  true  penitent,  nor  change  his  heart. 
 
 "  And  he  began  to  be  hungry." 
 
 This  shows  that  he  now  began  to  find  a  great  need  of  comfort,  or  of  food,  something  to 
 eat,  for  fear  of  perisHng. 
 
 This  denotes  that  a  smner  under  convictions,  may  fear  he  shall  perish  ;  wrath,  and  hell 
 seem  to  take  hold  of  him,  hunger  causes  desires,  so  a  sinner  may  desire  to  be  saved  under 
 his  straits  in  afflictions,  convictions,  and  fear  of  hell,  who  hath  not  one  drachm  of  saving 
 grace. 
 
 "  And  he  went  and  joined  himself  unto  a  citizen  of  that  country,  and  he  sent  him  into 
 his  fields  to  feed  swine,"  ver.  15. 
 
 By  this  citizen  expositors  do  conclude,  is  meant  the  devil,  whose  habitation     ^Y^\'°  *'.'^  ^. 
 
 ,  11  11  <i/./-iii'i  citizen  IS, the 
 
 IS  among  men  that  are  ungodly,  and  who  are  gone  far  from  God  ;   he  is  the     Prodigal 
 chief  citizen,  and  hath  divers  sorts  of  work  to  employ  such  in,  who  adhere    ielfto. '""'" 
 to  him,  and  close  with  his  temptations  and  suggestions  ;  he  hath  trades  that 
 suit  with  all  men's  natural  tempers,  he  doth  not  send  all  to  feed  swine,  or  their  sensual  ap- 
 petites ;  he  sometimes  transforms  himself  into  an  angel  of  light,  and  appears  a  white  devil, 
 a  reUgious  devil,  and  can  teach  the  doctrine  of  voluntary  humility,  and  persuade  men  to  go 
 naked  or  bare  foot,  &c. 
 
 Quest.     How  may  he  be  said  to  join  himself  to  Satan,  had  not  he  done  that  before  ? 
 
 Answ.  What  though  he  had,  yet  his  conscience  being  now  awakened,  Satan  was 
 afraid  of  losing  him,  and  therefore  bestirs  himself  no  doubt,  and  by  suggestions  strove  to 
 divert  his  thoughts,  and  scatter  his  fears  ;  and  by  joining  himself  to  Satan,  may  be  meant 
 his  closing  in  with  those  fresh  and  new  temptations  and  suggestions  which  were  darted 
 into  his  mind  ;  every  time  sinners  do  embrace  or  yield  to  Satan's  temptations,  they  afresh 
 join  themselves  to  him,  or  renew  their  covenant  with  death  and  hell.  Satan's  great  busi- 
 ness is,  when  convictions  of  sin  and  wrath  have  taken  hold  of  a  great  sinner,  to  quench 
 that  fire,  if  possible,  by  one  means  or  another,  to  divert  his  thoughts.  Thus  he  sent  Cain 
 to  build  cities,  and  Felix  to  send  away  Paul,  that  he  might  hear  him  preach  no  more,  and 
 this  poor  wretch  he  sent  to  feed  swine,  knowing  by  his  former  practices,  his  natural  and 
 sensual  inclinations. 
 
 Quest.     What  may  we  understand  by  Satan's  fields,  and  swine  ? 
 
 Answ.  1.  Satan's  fields  are  the  ungodly,  the  multitudes  of  the  wicked,  met  together 
 to  gratify  their  carnal  hearts,  and  sensual  lusts  ;  these  are  Satan's  fields,  where  nothing 
 grows  but  what  comes  up  naturally ;  they  are  fields  untUled,  not  plowed  up,  nor  sown. 
 
 2.     By  swine  I  understand  may  be  meant  two  things. 
 
 (1.)     That  vain,  wcked,  and  profane  fellows,  and  impudent  harlots,  are     wicked  men 
 Satan's  swine,  and  indeed  they  may  in  many  respects  be  compared  to  swine  ; 
 and  smce  the  Holy  Ghost  calls  them  swine,  we  may  safely  conclude,  that  they 
 are  partly  here  intended.      "  Cast  not  your  pearls  before  swrne,"    Matt.  vii.  6,  saith  our 
 Lord.     Some  wicked  men  are  compared  to  lions,  some  to  dogs,  &c.,  and  others  to  swine, 
 because  they  have  the  evil  qualities  of  those  brutish  creatures. 
 
 Doct.  From  hence  I  note,  that  profane  and  sensual  men  and  women  are,  and  may  be 
 compared  to  swine. 
 
 1.  Swine  are  an  unclean  sort  of  creatures,  they  love  to  wallow  in  mud,     ^^^^^^ 
 filth,  and  miry  places.  So  this  sort  of  ungodly  mortals  love  their  brutish  lusts,     and  women 
 and  to  wallow  in  the  mud  and  mire  of  filth,  and  all  abominable  pollution,  sin,     pared  IS' 
 and  uncleanness.      And  as  it  seems  pleasant  to  swine  to  wallow  in  the  mire ;     swine. 
 
 so  it  is  natural  and  pleasant  to  these  sinners  to  wallow  in  all  beastly  sins, 
 lusts,  and  filthiness. 
 
 2.  Swine  are  craving,  and  very  greedy  creatures  :  they  have,  as  one  observes,  no 
 measure  in  eating  and  drinking,  they  will  eat  until  they  burst  ;  so  tliese  wicked  and  un- 
 godly persons  are  so  greedy  and  unsatisfied,  they  set  no  bounds  nor  measure  to  their  lusts, 
 though  they  consume  all  they  have  :  some  are  mere  epicures,  gluttonous  persons,  and  others, 
 like  swme,  will  drink  until  they  can  neither  stand  nor  go,  and  wallow  in  theii- filthy  vomit. 
 
SSfJ  TUT'     PARAW.K    OF    THE   PEODIGAt    "•OJT.  [bOOK    II. 
 
 S.  Swine,  if  washed,  will  soon  return  to  their  wallowing  in  the  mire  again  ;  so  if  any- 
 ungodly  person  is  outwanlly  reformed,  or  washed  from  the  gross  acts  of  wickedness,  their 
 natures  being  not  changed,  commonly  at  one  time  or  other  they  return  again  to  their  former 
 evil  and  filthy  courses ;  so  that  in  them  (as  the  apostle  noteth)  the  old  Proverb  is  made 
 good,  "  The  sow  that  was  washed  is  returned  to  her  wallowing  in  the  mire  again,"  2 
 Pet.  ii.  22. 
 
 4.  Swine  feed  on  husks  and  grains,  and  tread  pearls  under  their  feet ;  so  these  brutish 
 creatures  feed  on  the  trash,  the  husks,  and  grain  of  this  world,  and  contemn,  nay,  tread  under 
 their  feet  the  pearls  of  grace,  or  all  heavenly  and  spiritual  things. 
 
 5.  Swine  feed  also  on  acorns,  but  never  look  up  to  the  tree  or  oak  from  whence  they 
 fall ;  so  these  brutish  animals,  i.  e.,  ungodly  sinners,  feed  upon  those  things  that  God  gives 
 them,  but  never  in  a  due  manner  look  up  to  God  with  thankful  hearts,  from  whence  they 
 come.  Though  there  is  one  disparity  between  natural  and  metaphorical  swine,  swine  never 
 retain  their  nature,  and  it  is  impossible  for  them  to  cease  being  swine ;  but  metaphorical 
 swine  may  have  their  bratish  natures  changed ;  it  is  imposible  for  them  by  the  power  of 
 divine  grace,  to  become  sheep  and  Iambs  of  Jesus  Christ.  This  shows  the  fearful  and 
 lamentable  effect  of  original  and  actual  sins,  and  what  a  brutish  and  base  nature  sinful  man 
 hath  in  him,  and  what  a  vile  contemptible  creatiu-e  he  is  in  God's  sight ;  also  the  vast 
 difference  there  is  between  a  converted  person,  and  a  brutish  sinner  ;  the  one  God  esteems 
 as  his  jewels,  or  his  choicest  treasure,  and  the  other  to  be  in  his  sight,  but  as  mere  swine, 
 filthy  and  abominable. 
 
 2ndly.  By  swine  sojie  think  also  may  be  meant  the  Prodigal's  own  brutish  or  sensual 
 parts,  or  sensual  appetite. 
 
 Quest.     What  may  be  meant  by  feeding  these  swine  ? 
 
 Answ.  In  respect  had  to  the  first  sense,  Saian  sending  him  to  keep  company  with 
 profane  and  graceless  company,  and  to  converse  with  them. 
 
 1.  He  may  be  said  to  feed  them  by  his  gi'atifying  their  desires,  in  going     what  is 
 amongst  them,  either  to  taverns,  alehouses, playhouses,  whorehouses,  ttc.  This     S"^^?*  ^y 
 is  to  feed  Satan's  swine;  such  that  yield  to  them,  consent  to  their  entice-     twine^" 
 ments.  may  be  said  thereby  to  feed  them. 
 
 2.  They  feed  them  by  drinking,  sporting,  and  carousing  with  them. 
 
 3.  May  be  he  fed  them  by  diverting  them  with  profane  and  idle  tales,  or  filthy  talk  and 
 stories ;  for  such  things  those  wretches  feed  upon,  and  it  is  as  meat  and  drink  unto  them. 
 For  as  the  gracious  discourse  or  converse  of  a  godly  man,  feeds  heavenly  born  persons,  so 
 filthy  and  profane  talking  feeds  the  wicked. 
 
 4.  Perhaps  he  fed  them  by  spending  his  money  on  them,  or  in  their  company. 
 
 5.  And  be  sure  he  fed  them  in  gratifying  their  base  and  brutish  lusts,  as  such  do  who 
 keep  company  with  harlots,  &c. 
 
 Thirdly.  As  swine  may  refer  to  his  own  sensual  appetite,  it  may  mean,  that  Satan  pre- 
 vailed with  him  to  let  loose  the  reins  of  his  lusts,  and  to  deny  himself  of  nothing  his  sen- 
 sitive pari  did,  or  could  desire,  the  devil  thinking  that  way  to  allay  the  storm  that  was 
 rising  in  his  conscience,  he  perceiving  he  might  be  in  some  danger  of  losing  him  by  means 
 of  that  famine,  or  sore  convictions  that  he  felt  within,  or  dread  of  his  future  siate ;  for  no 
 doubt  but  it  doth  denote  his  fear  of  perishing  for  ever.  Nay,  and  from  what  I  say  upon 
 this  account  evident  it  is,  that  many  a  wretched  prodigal  hath  under  convictions  and  sore 
 gripes  of  conscience,  thus  joined  with,  or  closed  in  with  Satan's  suggestions,  to  go  and  feed 
 swine,  in  both  those  respects,  by  which  means  also  for  a  time,  tliose  convictions  have  gone 
 off. 
 
 But  no  more  at  this  time. 
 
 SERMON    XVII. 
 
 A  certain  man  had  two  sons,  &c., — Luke  xv.  11,  12. 
 
 I  AM,  my  brethren,  upon  the  opening  of  several  parts  of  this  parable,  and  have  passed 
 through  and  opened  the  11,  12,  13,  14,  15,  verses;  I  shall  now  proceed. 
 
 Ver,  16.  "  And  he  would  fain  have  filled  his  belly  with  the  husks  which  the  swine  did 
 eat,  and  uo  man  gave  unto  him." 
 
SK.RM.    XVII.]  TUB    PARABLE   OF    THE    PRODIGAL    SON.  387 
 
 You  liave  heard  that  Satau  sent  him  to  feed  swine.     0  what  contempt  doth     Christ  casu 
 our  Saviour  cast  upon  ungodly  sinners  !  in  that  he  doth  not  only  compare  them    contempt 
 to  brutish  creatures,  but  to  some  of  the  worst  of  that  sort,  even  to  swine,     m^  "in  call- 
 creatures  the  most  nasty  and  filthy :  and  then,  secondly.  What  contempt  doth     '"?  them 
 he  cast  upon  the  service  of  sin  and  Satan ;  it  is  the  feeding  of  swine,  a  low  and 
 base  employment ;  and  as  for  his  wages  he  is  allowed  nothing  but  husks,  though  almost 
 starved ;  if  for  his  services  he  hath  anything  to  eat,  it  is  but  husks,  such  that  the  devil's 
 swine  feed  upon. 
 
 Doct.  The  service  of  sin  and  Satan  is  a  base  service. 
 
 What  folly  is  in  wicked  men  ?  how  blind  and  deceived  are  they  ?  they  are  of  a  low  and 
 base  spirit,  ungodly,  and  profane  persons ;  though  called  nobles,  are  but  such  the  devil  sets 
 to  feed  swine  ;  nay  profane  and  brutish  princes  of  the  earth,  are  but  hoggards ;  while  they 
 serve  their  lusts,  they  do  but  keep  at  the  hog's  trough,  and  feed  swine. 
 
 1.  This  may  tend  to  ecUpse  their  glory,  and  lower  their  topsails ;  what  signify  all  their 
 sensual  pleasures,  and  all  their  bragging  and  boasting  of  their  grandeur  and  glory  ?  see 
 what  base  servitude  they  love,  and  are  contented  with. 
 
 2.  Who  would  be  in  love  with  the  service  of  the  devil  ?  who  but  fools  would  serve  such 
 a  master  ?  What !  debase  their  noble  soul  so  far  as  make  it  feed  swine ;  a  soul  that  was 
 created  in  the  image  of  God,  and  capable  to  feed  upon  heavenly  manna,  nay,  upon  Christ, 
 and  upon  God  himself !  and  shall  it  be  sent  by  the  devil  to  feed  swine,  and  live  upon  husks, 
 which  swine  do  eat  1 
 
 Quest.  What  is  meant  by  husks  ? 
 
 Answ.  You  may  be  sure  by  these  husks,  is  meant  the  best  that  Satan  hath  to  feed  his 
 servants.  By^  husks,  all  generally  understand  the  vanities  of  this  world,  as  riches,  honours, 
 and  pleasures,  or  "  the  lusts  of  the  flesh,  the  lust  of  the  eyes,  and  the  pride  of  life  ;"  what- 
 soever is  of  this  world,  and  not  of  the  Father  are  husks. 
 
 Solomon  calls  them  vanity,  "all  things  are  vanity;"  our  Lord  calls  them  husks,  hog's 
 meat 
 
 2.  Some  indeed  think  by  husks,  also  is  meant  the  doctrine  of  the  Scribes 
 and  Pharisees,  which  was  frothy,  without  substance,  and  like  grains  or  husks,     of  the  Pha- 
 and  then  according  to  them,  the  prodigal,  when  the  famine  was  sore  upon  him,     ^^^^a  """^ 
 became  religious  ;  that  is,  he  left  his  former  loose  life,  and  got  among  blind 
 Pharisees  to  get  bread  of  his  own,  an  external  and  an  internal  righteousness  to  feed  upon ; 
 but  all  this  was  but  husks,  and  such  food  that  Satan's  slaves  feed  upon.     But  I  rather  ad- 
 here to  the  former  sense,  because  it  is  said  he  was  sent  to  feed  swine,  which  must  cer- 
 tainly refer  to  brutish  creatures,  and  brutish  lusts. 
 
 The  husks  were  such  things  which  the  swine  did  eat,  not  serpents'  meat,  nor  wolves', 
 nor  foxes';  Satan  hath  meat  for  them,  they  are  all  of  his  herd,  and  fed  by  him.  But  those 
 things  that  ungodly,  sensual,  and  profane  persons  feed  upon,  love  and  esteem,  he  fain  would 
 have  filled  his  belly  with  ;  and  it  is  easy  to  know  what  those  things  are. 
 
 "  Filled  his  belly ;"  that  is,  eat  to  satisfaction  :  but  alas,  neither  riches,     y^^t  is 
 honours,  or  sensual  pleasures,  can  give  real  peace  and  satisfaction  to  a  man    ™ea?t.  by 
 ready  to  perish,  nor  satisfy  the  precious  craving  soul  in  the  time  of  famine.         hu  belijf 
 
 1.  Because  God  alone  is  the  only  good  and  proper  object  of  the  soid ;  he  is 
 
 the  soul's  centre,  .like  as  a  stone  flung  out  of  a  sling,  rests  not  irntU  it  comes     ^^Tijr  none 
 to  its  proper  centre,  nor  the  needle  till  it  comes  to  its  centre,  the  loadstone  ;     but  Ooi 
 or  as  Noah's  dove  found  no  rest  until  she  returned  to  the  ark :  so  the  soul  of    the  «oiii. 
 man  can  find  no  rest  nor  satisfaction  in  anything,  until  it  returns  to  God. 
 
 2.  The  things  of  this  world  are  only  suited  to  the  external  part  of  man,  viz.,  his  body, 
 but  are  no  more  proper  food  for  the  soul  than  wind,  husks,  ashes,  or  gravel  stones,  can  sa- 
 tisfy a  hungry  stomach. 
 
 3.  The  soul  is  an  immaterial  being,  and  therefore  material  and  external  things  can 
 never  fill  or  satisfy  its  desires.  Angels  may  as  soon  be  pleased  and  satisfied  with  an 
 earthly  palace,  external  music,  and  honours  from  men,  as  the  soul  of  man  can  be  satisfied 
 with  these  things. 
 
 4.  The  soul  is  immortal  and  eternal ;  that  is,  it  was  created ;  it  was  not  from  eternity, 
 but  it  can  never  cease  to  be,  nor  shall  it  be  annihilated  :  therefore  mortal  and  transitory 
 things,  delights,  and  pleasures  can  never  fill  its  desires,  or  satisfy  it.  The  more  a  man 
 hath  of  any  earthly  things,  the  more  he  desires,  whether  it  be  riches,  honours,  or  pleasures. 
 
 5.  These  things  are  unnatural  food  to  the  soul,  as  flesh  is  unfit,  or  unnatural  food  for 
 sheep,  bnt  give  it  to  a  dog,  and  it  suits  his  nature;  but  sheep,  and  many  other  creatures, 
 
 2  c  2 
 
888  TIJE   PARABLE   OF   THE  PRODIGAL   SON.  [bOOK   II. 
 
 will  Starve  and  die  before  they  will  feed  upon  it.  Therefore  was  that  man  a  fool,  that 
 "  bid  his  soul  eat,  drink,  and  be  merry,"  because  he  had  gotten  abundance  of  earthly 
 riches,  corn,  wine,  and  oil. 
 
 In  vain  therefore  di<l  the  poor  prodigal  labour  to  fill  his  belly  with  these  husks  :  and 
 woe  unto  them  who  never  meet  with  God,  never  return  to  God,  they  must  be  eternally 
 miserable  if  there  was  no  hell  to  torment  them  ;  for  the  punishment  of  the  loss  of  God, 
 would  render  them  eteraally  wretched,  when  all  such  things  are  taken  from  them,  which 
 tend  to  please  the  sensual  appetites. 
 
 yi^^i  ig  •'  And  no  man  gave  unto  him  ;"  that  is,  no  man  can  give  that  to  a  hungiy 
 
 meant  by  soul,  which  can  fill  it,  or  give  rest,  peace,  and  satisfaction  unto  it.  If  the  soul 
 g?v^g"u)  sees  its  wants,  if  the  conscience  be  wounded,  should  a  king  give  that  roan  his 
 him.  crown  and  kingdom,  yet  it  would  and  must  be  said,  no  man  gave  unto  him. 
 
 Spira's  soul  felt  a  famine  and  if  any  man  should  have  offered  all  the  gold  and  silver  in  the 
 world,  or  all  earthly  pleasures,  yet  he  would  have  said,  no  man  giveth  to  me :  no  doubt 
 the  prodigal  had,  as  to  the  quantity  of  husks,  no  lack :  hut  such  was  the  quality  of  them, 
 they  could  not  fill  his  belly.  Men  may  have  as  much  silver  and  gold  as  Solomon  had,  and 
 as  many  fair  houses,  vineyards,  orchards,  pools  of  water,  men-servants,  and  women-ser- 
 vants, and  men-singers,  and  women  singers,  and  as  many  wives  and  concubines,  and  con- 
 quer as  many  kingdoms  as  Alexander  the  Great,  and  yet  have  no  satisfaction,  cannot  fill 
 his  belly,  but  may  cry  "  all  is  vanity."     No  man  giveth  to  me. 
 
 Secondly,  As  to  the  other  sense,  i.  e.,  that  by  husks  is  meant  the  doctrine  of  the  Phari- 
 sees, or  any  reUgion,  any  righteousness  external  or  internal,  any  notions,  principles,  or 
 practices,  short  of  Christ  the  "  Bread  of  life,"  or  the  Food  of  his  Father's  house,  none  of 
 them  could  fill  his  belly,  or  give  him  peace  and  satisfaction,  when  a  famine  rose  in  his 
 soul;  all  are  but  husks  or  chaff;  all  false  doctrine,  errors,  heresies,  and  human  traditions, 
 devised  rites  and  superstition,  may  fitly  be  compared  to  husks  or  chaff :  "  and  what  is  the 
 chaft' to  the  wheat,  saith  the  Lord."  If  therefore  the  prodigal  joined  in  with  Satan's  de- 
 lusions, and  became  religious  in  any  false  way  of  worship  whatsoever,  he  found  no  more 
 satisfaction  in  any  of  those  ways,  than  he  did  in  the  enjoyment  of  the  sensual  things  of 
 this  world. 
 
 "  No  man  gave  unto  him."  No  man  but  the  Man  Christ  Jesus  can  give  a  hungry  soul 
 to  fill  his  belly ;  all  false  professors,  all  heretics  and  self-righteous  persons,  who  boast  of 
 their  great  enjoyments,  joy,  and  satisfaction,  are  but  like  one  that  being  hungry,  "  dream- 
 eth  he  eateth,  but  lo,  when  he  waketh,  his  soul  is  hungry !  or  as  a  thirsty  man,  that 
 dreameth  he  drinketh  abundantly  ;  but  lo  he  waketh,  and  his  soul  is  thirsty,"  Isa.  xxix. 
 8.  All  who  are  not  united  to  Christ,  planted  into  Jesus  Christ  by  the  Spirit,  but  are  under 
 the  law  and  covenant  of  works.  All  are  under  the  curse,  and  are  guilty  before  God  and 
 stand  charged  with  original  sin,  and  with  all  the  guilt  of  their  own  actual  sins :  how  then 
 can  they  have  peace  or  satisfaction,  when  God  discovers  this  unto  them,  by  raising  a  fa- 
 mine in  their  souls  ? 
 
 Thus  I  have  done  with  the  state  of  the  prodigal  in  his  lost  and  undone  condition,  be- 
 fore he  returned  to  his  father. 
 
 "  And  when  he  came  to  himself,  he  said,  how  many  hu-ed  servants  in  my  fathers  house 
 have  bread  enough  and  to  spare,  and  I  perish  for  hunger  ?"  ver.  17. 
 
 "  And  when  he  came  to  himself :"  those  powerful  convictions  of  the  Holy  Spirit,  which  the 
 prodigal  was  now  under,  are  termed  a  coming  to  himself,  intimating  as  if  he  had  been 
 beside  himself  before,  or  deprived  of  all  his  senses,  and  so  indeed  are  sinners. 
 
 Doct.     All  ungodly  sinners  in  the  world,  in  a  spiritual  sense,  are  deprived  of  their 
 Wicked  men     Senses,  or  are  without  understanding. 
 are  beside  Sinners  are  bedlam  lunatics,  or  void  of  true  sense  and  reason,  as  I  shall, 
 
 emse  ves.      ^^j  assisting,  briefly  demonstrate  in  a  short  parallel. 
 
 1.  The  reason  of  such  who  are  mad,  is  impaired,  they  are  deprived  of  their  under- 
 standing :  so  all  unconverted  men  are  deprived  of  true  spiritual  understanding,  or  void  of 
 spiritual  reason,  "  their  understanding  being  darkened,"  Eph.  iv.  18. 
 
 2.  A  mad  man  is  furious  and  rageth,  so  many  wicked  are  furious  and  filled  with  rage 
 against  the  godly,  as  Saul  saith,  he  was  mad  against  the  saints  ;  "  being  exceeding  mad 
 against  them,  1  persecuted  them  even  unto  strange  cities,"  Acts,  xxvi,  11.  So  all  envious, 
 maUcious,  and  unchaste  persons  are  mad  and  outrageous  on  their  filthy  lusts. 
 
 •3.  A  mad  man  acteth  like  an  idiot,  or  natural  fool  dehghting  in  mischief,  they  hurt 
 and  wound  themselves,  and  therefore  are  not  trusted  with  a  weapon :  so  an  ungodly  sin- 
 ner is  mischievous,  he  seeks  to  destroy  his  soul,  and  draw  others  into  sin,  to  ruin  them 
 
SERM.   XVII."!  THE   PABABLE   OF   XnE   PRODIGAL   SON.  389 
 
 also ;  nay  he  seeks  sometimes  to  ruin  a  whole  kingdom  for  want  of  understanding,  by 
 sucking  in  and  spreading  of  damnable  heresies. 
 
 4.  Such  that  are  beside  themselves,  are  usually  bound,  lest  they  attempt  to  do  further 
 hurt  and  mischief ;  so  God  binds  or  puts  into  chains,  or  restrains  ungodly  men,  hmits  their 
 power,  lest  they  should  make  an  utter  spoil,  or  totally  destroy  his  people,  and  their  inno- 
 cent neighbours. 
 
 5.  A  mad  man  will  spit  in  the  face  of  his  dearest  friend  ;  so  wicked  men  as  it  were  spit  in  ' 
 the  very  face  of  God,  as  the  Jews  spat  in  the  face  of  Jesus  Christ,  and  also  spit  in  the 
 face  of  his  ministers,  who  seek  their  good. 
 
 6.  Such  that  are  beside  themselves,  tear  their  very  clothes,  and  refiise  any  garment  to 
 cover  their  nakedness  ;  so  wicked  men  delight  to  go  naked  and  utterly  refuse  the  robe  of 
 Christ's  righteousness  to  clothe  their  poor  souls. 
 
 7.  A  mad  man  knows  not  a  friend  from  an  enemy,  but  uses  a  friend  as  an  enemy :  so  wick- 
 ed men  take  the  godly  to  be  their  enemies,  and  use  them  as  such.  "  Hast  thou  found  me 
 0  mine  enemy  ?"  said  Ahab  to  Ehjah,  1  King.  xxi.  20. 
 
 8.  A  mad  man  hath  not  wisdom  to  direct  his  way,  nor  is  he  capable  to  receive  good 
 counsel :  so  wicked  men  for  want  of  wisdom  to  choose  their  way,  run  into  a  lion's  den,  and 
 are  not  able,  being  deprived  of  true  understanding,  to  receive  instruction,  but  despise  it. 
 
 9.  Mad  men  will  eat  nauseous  things,  hui-tful  things,  nay  poisons,  if  you  give  it  to  them  ; 
 so  do  wicked  men,  they,  like  the  Prodigal  feed  on  husks,  on  gravel,  and  ashes,  nay  eat 
 poison ;  sin  is  the  ratsbane  of  the  soul,  which  they  are  greedy  of,  they  drink  in  iniquity,  as 
 the  fish  drink  water. 
 
 10.  A  mad  man  cannot  judge  of  the  nature  of  things,  of  time  and  occasions  ;  he  will  - 
 be  angry  if  the  sun  shine  upon  him,  or  if  the  wind  blows  :  so  a  wicked  man  knows  not  his 
 time,  nor  the  nature  and  worth  of  spiritual  things,  neitlier  the  worth  of  the  soul,  nor  of 
 Christ,  but  is  angry  with  the  ways  of  God,  and  cannot  abide  the  heat  of  his  own  accusing 
 conscience  ;  he  would  be  saved,  but  he  walks  in  the  way  to  hell,  and  is  offended  at  those 
 troubles  that'befal  him,  and  at  those  that  reprove  him. 
 
 11.  It  is  a  great  cure  to  recover  one  that  is  raving  mad,  or  to  bring  him  to  himself; 
 so  it  is  the  work  of  Ahnighty  God  to  bring  a  sinner  to  himself,  or  to  his  right  mind,  as  this 
 poor  Prodigal  was  brought  at  last. 
 
 USE. 
 
 1.  Wonder  not  if  you  are  abused,  and  have  violence  done  you  by  wicked  men ;  alas 
 they  are  mad,  or  beside  themselves  ! 
 
 2.  Pray  that  God  would  bind  the  wicked  with  cords  and  fetters,  nay,  and  we  have  cause 
 to  bless  God  that  he  doth  do  it ;  for  else  there  would  be  no  living  for  the  godly  in  the 
 world,  it  abounding  so  much  with  mad  men. 
 
 3.  Let  us  also  learn  from  hence  to  pity  wicked  men ;  mad  people  are  objects  of 
 great  pity. 
 
 4.  Bless  the  Lord  that  hath  brought  you,  who  were  besides  yourself,  to  a  right  mind  ; 
 many  never  come  to  themselves,  but  die  distracted,  never  are  sensible  of  their  state  until 
 they  come  to  hell.     "  And  when  he  came  to  himself,"  &c. 
 
 Quest.     Do  you  state  the  beginning  of  his  conversion  here  ? 
 
 Answ.  There  is  a  twofold  work  of  the  Spirit  upon  a  lost  sinner  ;  the  first  is  conviction, 
 "  He  shall  convince  the  world  of  sin,"  &c.  John  xvi.  8.  The  second  is,  regeneration  ;  now 
 it  was  the  first  of  these  operations  the  Prodigal  was  under  when  it  is  said,  he  came  to  himself. 
 
 1.  From  hence  note,  no  legal  convictions,  or  what  work  soever  passeth  upon  the  sinner 
 before  the  Holy  Spirit  reproves  or  convinces  him  of  sin,  and  of  his  undone  condition,  doth, 
 or  can  bring  him  to  himself ;  that  is,  unto  a  thorough  sight  and  sense  of  sin,  and  of  his 
 folly  and  madness. 
 
 2.  Also  note,  that  the  effectual  and  special  convictions  of  the  Spirit  do  bring  a  sinner 
 to  himself,  or  to  his  right  mind. 
 
 "  And  he  said,  how  many  hired  servants  in  my  father's  house  have  bread  enough  ?"  &c. 
 
 By  hired  servants  I  understand  are  principally  meant  such  who,  like  the  Scribes  and 
 Pharisees,  work  for  life,  or  who  are  mercenary,  who  work  only  for  the  sake  of  the  reward, 
 and  not  from  a  principle  of  faith  in,  and  love  to  God  in  Jesus  Christ:  no  doubt  he  called  to 
 mind  what  a  portion  his  elder  brother  had. 
 
 Quest.  But  had  the  Jews  and  Pharisees  bread  enough  and  to  spare,  and  were  they  in 
 his  fathers  house  ? 
 
 Answ.     1.    Yea,  the  Jews  had  bread  enough  and  to  spare,  they  had  the  moral   and 
 
390  THE    r ARABLE    OF   THE    PRODIGAL    SOX.  [bOOK   II. 
 
 ceremonial  law,  the  worship  of  God,  the  covenants,  the  types,  the  prophesies,  and  the  pro- 
 mises ;  they  had  not  only  the  moral  law  as  a  rule  of  life,  but  also  as  a  school-master  to 
 lead  them  to  Christ ;  and  in  the  ceremoinal  law,  and  in  the  types  and  prophesies  they  might 
 (provided  their  eyes  were  opened)  have  seen  the  Lord  Jesus  Christ,  or  have  found  the 
 Great  pro-  bread  of  life,  and  have  been  sweetly  fed  and  feasted  therewith  Had  not  all 
 church'of  the  God's  children,  all  believers  under  the  law,  store  of  bread,  or  true  spiritual 
 .  Jews.  food  ?  yea,  plenty  of  good  things ;  the  Jews  and  Pharisees  had  in  God's  house 
 
 (I  mean  in  the  church  of  Israel)  great  plenty  ;  but  they  had  neither  eyes  to  see  it,  nor 
 faith  to  feed  upon  it,  but  became  mere  mercenary  wretches,  thinking  that  they  could  be 
 justified  by  their  own  righteousness,  and  understood  not  the  end  and  design  of  God  in  his 
 giving  the  law  ;  "  they  being  ignorant  of  his  righteousness,  went  about  to  establish  their 
 own  richteousness,"  &c.  Rom.  x.  3.     I  might  add  also, 
 
 2.       That  the  convictions  of  the  Spirit  are  gradual :  a  poor  sinner  may  not  at  first 
 see  so  clearly  the  difference  there  is  between  the  law  and  the  gospel,  as  afterwards. 
 "  And  I  perish  with  hunger." 
 
 Now  he  saw  he  was  distressed  indeed,  his  convictions  were  never  right,  thorough  and 
 effectual  until  this  time  :  now  he  saw  he  was  undone,  and  must  perish  and  be  damned  for 
 ever,  unless  he  goes  home  to  his  father  by  Jesus  Christ,  and  feeds  upon  that  which  is 
 bread  indeed.  His  natural  conscience  was  awakened  before,  being  under  his  sore  afflictions 
 and  dismal  straits  ;  but  those  convictions  for  a  time  went  off,  or  were  near  stifled,  by  his 
 joining  himself  to  that  cursed  citizen,  or  by  closing  m  with  Satan's  temptations,  either  in 
 striving  to  fill  his  belly  in  a  way  of  sensual  pleasures,  or  by  cleavuig  to  some  false  way 
 The  Holy        to  seek  food  and  satisfaction  for  his  distressed  soul. 
 
 Spirit  only  xhe  efiectual  convictions    of  the  Holy  Spirit  bring  a  sinner  under  the 
 
 of  sin  and  spirit  of  bondage  :  the  prodigal  is  filled  with  fear  of  perishing  :  thoughts  of 
 misery.  j^gjj^  death,  and  eternal  wrath,  seem  to  terrify  him ;  he  might  not  yet  be 
 
 convinced  of  righteousness,  nor  of  judgment.  Some  say,  this  sense  of  his  perishing  state 
 was  the  effects  or  fruit  of  sharp  afflictions.  I  will  not  deny  but  God  may  make  use  of 
 afflictions  to  bring  a  sinner  to  himself ;  but  no  afflictions  whatsoever,  no  more  than  the  bare 
 hearing  of  the  word  preached,  without  the  powerful  convictions  and  illuminations  of  the 
 Holy  Ghost,  can  have  any  such  effect  upon  his  heart  and  conscience. 
 "  I  will  arise  and  go  to  my  father." 
 
 Something  is  here  implied  that  is  not  expressed,  viz.,  That  he  had  not  only  convictions 
 of  sin  upon  him,  but  also  the  knowledge  of  that  blessed  way  to  the  Father  which  is  the 
 Lord  Jesus  Christ.  "  I  am  the  way,"  &c.  "  No  man  cometh  to  the  Father  but  by  me." 
 The  Holy  John  xiv.  6.  The  Spirit  doth  not  only  shew  our  disease,  but  also  our  cure  ; 
 Spirit  con-  jjq{  Quiy  Quf  sickness,  but  the  physician ;  not  only  our  sin,  but  a  Saviour. 
 the  way  to  We  have  here  two  things  to  be  considered  in  respect  to  the  poor  prodigal, 
 
 the  Father.  ^j^  His  Conscience  effectually  awakend  and  his  judgment  informed.  (2.) 
 _  His  resolution,  "  I  will  arise."  He  was  till  now  without  any  hope,  he  was  down  in  the 
 valley  of  despair,  or  had  not  sought  Christ,  but  on  the  bed  of  sloth  :  but  now  he  says  with  the 
 spouse,  "  1  will  arise  ;"  if  I  abide  here  in  these  regions  of  sin  and  Satan,  I  perish  for  ever, 
 he  now,  with  David,  thought  on  his  ways,  and  resolves  to  turn  his  feet  homeward,  or  to- 
 wards his  fathers  house. 
 
 "  And  will  say  unto  him.  Father  I  have  sinned  against  heaven  and  before  thee,"  ver.  18. 
 Consideration  is  the  fruit  and  the  effect  of  special  convictions,  and  that  begets  a  firm  re- 
 solution ;  until  a  sinner  finds  it  thus  with  him,  there  is  no  hope  of  true  and  thorough  con- 
 version :  but  where  convictions  are  strong,  or  when  the  Spirit  hath  begun  effectually  to 
 work  upon  the  soul,  that  man  comes  to  a  fuU  purpose  of  heart,  he  resolves  and  determines 
 in  spite  of  devils,  earth,  and  hell ;  he  will  return  to  Gi:id.  Moreover,  consideration  doth 
 not  only  put  a  smner  upon  resolving  to  return,  but  also  upon  the  uttermost  endeavour  in 
 the  use  of  all  means  God  directs  in  order  to  his  returning,  "  I  will  arise  and  go  to  my  Fa- 
 ther," not  only  rise,  but  endeavour  to  go,  which  doubtless  doth  denote  some  knowledge  he 
 had  of  Christ.  "  Go  to  my  Father,"  may  be  he  yet  scarcely  could  say,  God  was  his  Fa- 
 ther in  the  Spirit  of  adoption  ;  but  if  he  had  uot  some  knowledge  of  God  as  a  Father,  in 
 and  by  Jesus  Christ,  he  could  not  have  had  any  encouragement  to  think  of  going  unto 
 him  ;  for  out  of  Christ  God  "  is  a  consuming  fire,"  Heh.  xii.  2'.t. 
 
 1.  He  doth  not  say  he  will  go  to  his  brother  (as  one  notes)  or  to  his  Fa- 
 Mr.  Rogers,  ther's  servants,  or  to  his  harlots,  or  to  his  old  companions,  no,  but  to  his  Fa- 
 ^'  "  '  ther. 
 
 There  is  no  help,  no  succour,  no  rehef  for  a  poor  sinner,  but  in  God  ;  and  such  that 
 
SERM.    XVU.]  THE    PARABLE    OF    THE   PKODIOAL    SUN.  391 
 
 would  find  it  must  go  to  him,  in  and  by  Jesus  Christ,  and  tliis  a  cuuviuced  Bimior  slos. 
 Though  a  man,  my  brethren,  hath  been  a  notorious  sinner,  and  consumed  all     Encourage- 
 that  God  gave  him  on  harlots,  yet  God  puts  it  upon  his  heai't  (by  his  Spirit,     "'^^J 1°^ 
 when  he  begins  to  work  upon  him)  to  call  him  Father.     The  apprehension     ners. 
 that  God  is  a  Father,  a  gracious  Father,  works  most  sweetly  on  a  returning  sinner,  thougli 
 the  habits  of  grace  are  all  at  once  infused  in  the  soul,  yet  the  work  in  order  of  nature  is  a 
 gradual  work. 
 
 1.  He  came  to  himself.  2.  He  considers  his  perishing  condition.  3.  He  is  en- 
 lightened so  far  as  to  know,  that  in  God  are  all  things  he  wanted.  4.  He  resolves  to 
 leave  his  sins,  and  all  his  former  courses,  and  his  wicked  companions,  and  to  go  home  to 
 his  Father. 
 
 "  And  say  unto  him.  Father." 
 
 He  resolves  upon  prayer,  takes  up  a  full  purpose  of  heart  to  cry  unto  his  Father  for 
 pardon,  and  humble  himself  at  his  feet,  and  confess  ail  his  faults  and  abominable  iniquities. 
 Thus  it  is  with  a  sinner  when  God  begins  to  work  upon  him  by  convictions  ;  he  considers 
 that  God  in  Clirist  is  a  Father,  a  reconciled  God,  a  merciful  God  ;  and  having  a  deep 
 sense  of  his  sins,  and  sight  of  pardon  in  Christ,  he  resolves  to  pour  forth  his  soul  unto  him. 
 "  I  will  say,"  &c.  There  is  a  pui^pose,  a  resolution  wrought  in  the  soul  before  it  sets  about 
 tlie  work  ;  a  soul's  returning  to  God  is  a  considerate  and  a  deliberate  act  of  .the  will,  nay, 
 of  the  whole  soul,  it  is  no  rash,  unadvised,  or  inconsiderate  undertaking.  "  1  have  sinned 
 against  heaven." 
 
 Sinners  ought  to  confess  their  sins,  to  God,  nay,  and  in  that  tliey  have  sin-     o,'"."''"to 
 ned  against  heaven,  that  is,  against  the  God  of  heaven,  heaven  being  here  put     confess  their 
 for  the  God  of  heaven.  ''"' '"  '^''^■ 
 
 "  And  before  thee."  This  must  needs  refer  to  God,  before  thee,  or,  as  in  j^,i  things 
 ver.  21.  "  In  thy  sight."  The  Prodigal  did  not  commit  all  his  sins  in  the  opined  in 
 piesenc«  or  sight  of  his  earthly  Father.  But  every  sinner  commits  alibis  °^^^'S 
 sins  before,  or  in  the  sight  and  presence  of  the  great  God. 
 
 Doct.  God's  eye  is  upon  every  man,  he  sees  and  beholds  their  hearts,  as  well  as  their 
 actions. 
 
 "  Against  thee,  thee  only  have  I  done  this  thing,  and  in  thy  sight,"  Psal.  li.  4. 
 
 All  things  are  naked  and  open  unto  the  eyes  of  him  with  whom  we  have  to  do,"  Heb. 
 iv.  12. 
 
 "  Thou  knowest  my  down-sitting,  and  up-rising ;  thou  understandest  my  thoughts  afar  off. 
 Psal.  cxxxix.  2. 
 
 Again  the  Psalmist  saith,  "  Thou  hast  set  our  iniquities  before  thee,  our  secret  sins  in 
 the  hght  of  thy  countenanance,"  Psal  xc.  8. 
 
 1.  God  is  omnipresent,  he  is  every  where.  "  Do  not  I  fill  heaven  and  earth  ?"  Jer. 
 xxiii.  24.  No  man  sins  but  God  is  present,  he  beholds  him,  and  looks  on  whilst  he  com- 
 mits all  secret  acts  of  wickedness,  which  is  more  than  if  the  eyes  of  all  men  and  women 
 in  the  world  were  present,  and  beheld  him. 
 
 It  is  he  that  made  the  eye  ;  "  And  shall  he  that  made  the  eye,  not  see  ?  and  he  that 
 made  the  ear,  shall  not  he  hear  ?"  Ps.  xciv.  9. 
 
 1.  God  doth  not  carelessly  cast  his  eyes  upon  sinners  ;  no,  but  he  observ-  whntan 
 eth  and  marks  diligently  all  then-  iniquities,  and  every  circumstance,  and  all  (fort'j^o''f 
 the  aggravations  of  their  sins;  "  He  pondereth  all  thy  paths,"  Prov.  v.  21.       men's  sins. 
 
 2.  Nay,  he  keeps  (as  it  were)  a  book  of  remembrance  of  all  the  sins  and 
 iniquities  of  men  and  women.      "  He  hath  written  them  in  a  book,  and  they  are  before 
 him,"  Isa.  Ixv.  6.     Though  the  sinner  has  forgot  them,  yet  God  hath  not.    "  1  remember 
 w  hat  Amalek  did,"  &c. 
 
 3.  He  hath  them  so  before  him,  that  he  will  bring  them  one  day  forth,  and  lay  them 
 all  before  the  sinner,  Eccles.  xii.  14. 
 
 4.  Yea,  he  will  set  them  aU  in  order  before  them  ;  he  will,  as  it  were,  ps.  i.  ji. 
 sort  theur  sms,  set  their  sins  of  commission  by  themselves,  and  their  sins  of 
 
 omission  by  themselves,  also  all  sins  against  God,  and  all  sins  against  men.  Jlorc- 
 over,  then:  heart  evils,  all  the  pollutions  and  lusts  of  their  heart,  and  all  the  sins  of  their 
 lips,  and  of  their  lives,  he  will  set  before  them  ;  likewise  how  they  sinned  against  light 
 and  clear  convictions,  also  in  times  of  prosperity,  and  in  times  of  ailversity  ;  sins  against 
 mercy,  and  under  merciful  providence3,  and  in  times  of  affliction,  or  under  judgments.  "I 
 will  set  them  in  order  before  tliine  eyes." 
 
 5.  He  will  also  recompense  them  according  to  their  doings,  and  sentence  them  to  hell 
 for  them. 
 
392  THE    PATIAELE    OF    THE    PRODIGAL    SON.  [eOOK  II. 
 
 6.  God  will  not  only  bring  their  known  and  open  sins  into  judgment,  but  also  aU  their 
 secret  sins,  even  the  secrets  of  all  hearts  shall  be  laid  open.  0  think  of  this  ye  that  for- 
 get God,  and  tremble  before  him  !  AVhat  a  black  indictment  wilt  thou  have  one  day 
 drawn  up  against  thee  ?     0  fly  to  Christ  that  they  may  all  be  blotted  out. 
 
 "  Before  thee,  or  in  thy  sight."  This  wounded  tlie  poor  prodigal  to  his  heart,  and  this 
 is  the  cause  of  the  greatest  grief  to  aU  convinced  sinners,  viz.,  that  they  have  sinned 
 against  God,  sinned  in  God's  sight.  "  How  shall  I  do  this  great  wickedness  (saith  Joseph) 
 and  sin  against  God  ?"  It  is  one  tiling  to  be  troubled  for  sin,  as  it  is  against  us,  or  as  it 
 exposeth  the  sinner  to  God's  wrath,  and  to  hell-torments,  and  another  thing  to  be  grieved 
 for  offending  of  God,  violating  his  law,  resisting  his  authority,  abusing  his  mercy  and  pa- 
 tience, crossing  his  will,  grieving  of  his  Spii'it,  despising  his  love,  contemning  his  goodness, 
 slighting  all  his  favours,  and  promises  of  gi'ace  here,  and  glory  hereafter. 
 „.     jj  .  "I  have  sinned."     When  the  Spirit  thoroughly  convinces  a  sinner,  he  will 
 
 of  true  con-      then  confess  his  sin  to  God.  Thus  David  cries  out,  "  I  have  sinned,"   2  Sam. 
 Tictiona.  ^jj_  -j^g^  when  he  was  convinced  by  Nathan's  parable.     Thus  the  woman  of 
 
 Samaria  cries  out,     "  Come  see  a  man  that  told  me  all  things  ever  I  did,"     John  iv.  29. 
 She  confesses  all  her  evil.     "  1  said,  I  will  confess  my  sins  unto  the  Lord,"  Psal.  xxxii.  v. 
 
 Sometimes  indeed  it  is  required,  that  persons  confess  their  faults  one  to  another,  but  not 
 as  the  papists  say  ;  for  abominable  is  their  auricular  confession,  none  can  forgive  sins  but 
 God  ;  that  is,  as  to  his  vindictive  wrath  and  justice,  or  as  sin  is  against  the  holy  God. 
 
 SERMON    XVIII. 
 
 And  am  no  more  worthy  to  he  called  thy  son,  make  me  as  one  of  thy  hired  servants. — 
 Luke  XV.  19. 
 
 True  convic-  ^  OESF.KVE  from  heuce,  that  the  convictions  of  the  Spirit  of  God  tend  to  hum- 
 tions  humble  ble  and  abase  a  sinner,  they  make  him  poor  in  spirit,  and  lay  him  at  the  feet 
 e  sinner.  ^^  q^^j  .  ^j^^^  wound  him,  and  bring  him  under  self-abhorrence. 
 2.  I  infer  aiso,  that  a  legal  spirit  doth  at  first  much  attend  such  convictions,  he  is  for 
 doing  something  to  procure  his  Father's  favour ;  he  did  not  yet  see  how  he  comes  to  be 
 accepted  in  Jesus  Christ ;    and  thus  it  was  with  them  St.  Peter  preached  unto,    "  What 
 
 must  we  do  ?"  Acts  ii.  37. 
 The  prodigal         I      jt  jg  ngt  the  sinner's  unworthiness,  that  he  should  plead  to  obtain  fa- 
 spirit  of  vour  with  God,  but  the  worthiness  of  Jesus  Christ,  and  the  free  promises  of 
 
 bondage.  q^j 
 
 2.  It  is  not  our  merits,  our  deserving,  no,  but  the  merits  of  Christ. 
 
 3.  He  should  not  say,  make  me  as  one  of  thy  hired  ser\-ants,  that  I  may  work  for 
 life,  or  do  something  that  I  may  be  accepted  in  thy  sight ;  but,  0  Lord,  give  me  faith, 
 and  the  Spirit  of  thy  Son,  a  filial,  and  not  a  servile  spirit ;  tlie  spirit  of  adoption,  and  deli- 
 ver me  from  the  spirit  of  bondage.  0  help  me  to  believe ;  I  am  wounded,  father,  be 
 pleased  to  apply  a  proper  plaister. 
 
 4.  It  is  not  our  obedience,  not  what  service  we  can  do,  but  the  obedience  of  Christ. 
 The  Lord  Jesus  was  indeed  God's  hired  servant,  he  has  nothing  but  what  he  worked  for, 
 or  obtained  by  his  hard  labour.  How  oft  is  our  Lord  called  God's  servant  ?  and  none 
 ever  were  employed  in  such  difficult  service  as  he  was,  nor  service  which  brought  such  ho- 
 nour to  God,  and  good  to  men.  "  He  took  on  him  the  form  of  a  servant,"  Phil.  ii.  7,  not 
 of  a  master.  "  Though  he  was  a  Son,  yet  he  learned  obedience  by  the  things  he  suffered," 
 Heb.  V.  8.  My  brethren,  Jesus  Christ  hath  done  all  that  service  which  procured  our 
 justification  and  acceptance  with  God. 
 
 — -  5.  But  the  prodigal  seeing  his  own  unworthiness,  shows  that  he  was  thoroughly  con- 
 vinced of  sin,  and  of  his  woeful  condition  thereby ;  but  in  desiring  to  become  as  an  hired 
 servant,  it  shows  that  great  darkness  was  yet  m  his  understanding ;  thougli  his  conscience 
 was  thorouglily  awakened,  yet  his  mind  was  not  efl'ectually  illuminated,  and  no  marvel, 
 
 J  seeing  he  was  not  yet  returned  to  his  father. 
 
SERM.   XVIII.]  THE   PARABLE   OF   THK    PRODIGAL   SON.  393 
 
 "  But  was  yet  a  great  way  oif."     Convictions  tend  to  humble  a  sinner, 
 though  faith  may  be  wanting  to  comfort  him.  Unworthi- 
 
 6.     We  can  never  be  so  worthy  in  ourselves,  but  justice  will  have  some-     worthiness 
 thing  to  lay  to  our  cliarge,  until  we  fly  unto  Christ ;  nor  ever  so  unworthy  but     der"'any"'" 
 mercy  and  the  free-grace  of  God  will  reUeve  us,  if  we  plead  the  atonement     from  beiiev- 
 and  satisfaction  Christ  hath  made.     1  do  not  believe  he  was  yet  converted,     c^riBt. 
 because  he  did  not  know  whetlier  his  father  would  pardon  him  or  not. 
 
 "  And  he  arose,  and  came  to  his  father  :  but  when  he  was  yet  a  great  way  off,  his  fa- 
 ther saw  him,  and  had  compassion,  and  ran  to  meet  him,  and  fell  on  his  neck,  and  kissed 
 him." 
 
 We  have  here  two  things  to  be  considered. 
 
 Fu'st,  the  actings  of  the  prodigal  towards  his  father,  or  a  sinner's  actings  towards  God. 
 
 Secondly,  God's  actings  towards  a  sinner. 
 
 First  as  to  the  sinner,  which  is  twofold,  1.  What  he  said.  2.  What  he  did  :  he  said, 
 he  would  arise ;  and  he  arose  and  went,  &c. 
 
 Secondly,  the  actings  of  his  Father,  or  the  blessed  God. 
 
 [1)  "  His  father  saw  liim  when  he  was  yet  a  great  way  off."  (2.)  "  He  had  com- 
 passion."   (3.)  "  He  ran  to  meet  him."     (4.)  "  He  fell  on  his  neck  and  kissed  him." 
 
 A  httle  briefly  to  all  these  by  way  of  explanation. 
 
 1.  He  said  he  would  arise,  that  denotes  his  resolution  and  purpose  (as  you  heard)  to 
 look  homeward. 
 
 2.  He  rose  and  went,  &c. 
 
 1.  His  rising  signifies  his  using  or  attending  on  the  means  of  gi-ace  which  yf^^^     j[,g 
 God  hath  appointed,  in  order  to  faith  and  union  with  him  ;  i.e.,  he  now  prays  prodigal's 
 in  good  earnest,  he  reads,  he  hears,  and  meditates,  and  doth  endeavour  to  his  aea!^  "  ^°'' 
 ^itmost  to  make  a  progression  Christ-ward,  and  God-ward  ;  they  are  the  soul's 
 
 motions,  actings,  and  desires  after  God  in  Christ;  like  as  the  spouse,  "I  rose  to-open  to 
 my  beloved,  I  sought  him,"  &c.,  Cant.  v.  5.  And  as  David  resolved,  "  One  thing  have 
 I  desired  of  the  Lord,  that  will  I  seek  after,"  &c.,  Psal.  xxvii.  4. 
 
 2.  It  may  denote  his  leaving  his  former  evil  practices,  and  evil  company:  he  now 
 strove  to  follow  on  to  know  the  Lord. 
 
 Doct.  Such  who  see  the  want  of  God's  favour,  or  the  want  of  Christ,  will  endeavour 
 to  set  forward  to  meet  with  him. 
 
 Such  will  attend  upon  all  ways  and  means  God  hath  ordained  in  order  to  a  siimer's 
 meeting  with  him. 
 
 Secondly  as  to  the  acting  of  his  father,  or  God's  actings  towards  a  lost  sinner. 
 
 1.  He  saw  him  :  he  saw  him  as  Christ  saw  "  Nathaniel  under  the  fig-tree."  No  doubt 
 he  was  reading  or  praying  when  under  the  fig-tree.  God  sees  all  men,  he  is  (as  I  have 
 showed)  everywhere  present ;  but  God  sees  all  the  motions  and  workings  of  our  hearts 
 towards  him,  or  all  our  endeavours  after  him  in  prayer,  hearing,  &c.,  with  special  observa- 
 tion and  purpose  of  mercy. 
 
 "  When  he  was  yet  a  great  way  off." 
 r^-Some  sinners  may  be  under  great  awakening  of  conscience,  and  convictions  of  sin,  and 
 may  pray,  hear  the  word  of  God,  and  look  after  God,  and  yet  may  be  a  great  way  from 
 ■God.  And  indeed  thus  it  is  with  every  sinner,  until  he  obtains  a  real  union  with  Jesus 
 Christ :  he  may  have  a  sense  of  sin,  and  of  the  want  of  a  Saviour,  and  may  sigh,  cry, 
 pray,  and  pour  forth  many  tears  before  the  Lord,  and  yet  God  and  he  be  at  a  great  dis- 
 tance. Nothing  but  God's  drawing  near  to  a  sinner,  by  the  divine  influences  of  his  Spirit, 
 can  bring  them  together  :  the  Holy  Spu-it  is  the  bond  of  union  ;  it  is  not  the  sinner's  ap- 
 Wproach  to  God,  but  God's  drawing  near  to  him  which  doth  the  work. 
 
 "  He  had  compassion."  Those,  my  brethren,  that  God  doth  thoroughly  convince  of  sin, 
 and  whom  he  wounds,  and  that  find  themselves  sick  and  undone  sinners,  his  bowels  move 
 towards,  as  he  wounds  them  he  will  heal  them.  Those  that  are  whole  need  not  a  phy- 
 sician, but  they  that  are  sick. 
 
 "  And  ran  to  meet  him."     A  poor  distressed,  wounded,  and  sin-sick  soul,     God  wonnds 
 God  doth  not  only  pty,  but  he  makes  haste  to  apply  the  remedy  unto.     "  I     *'"'  '"*'°- 
 wound  and  I  heal,  I  kill  and  I  make  alive. 
 
 Methiuks  the  actings  of  God  towards  the  prodigal,  are  much  like  those  actings  of  his 
 towards  the  prophet  Isaiah,  who  when  he  had  that  glorious  vision  of  God  and  of  his  in- 
 finite holiness,  and  saw  his  own  vUeuess,  and  that  he  was  undone  ;  one  of  the  Seraphims 
 it  is  said,  flew  to  reheve  him  "  Then  flew  one  of  the  Seraphims  unto  me,  having  a  live 
 coal  in  his  band,  which  he  had  taken  with  the  tongs  from  the  altar  ;  and  laid  it  upon  my 
 
394  THE   P  ARABLE    OF   THE   THODriiAL    SON.  [bOOK  II. 
 
 mouth,  and  said,  lo,  this  hath  touched  thy  lips,  and  thine  iniquity  is  taken  away,"  &c.,  Isa. 
 vi.  6,  7.  0  see  the  bowels  of  God  to  a  convinced  and  undone  sinner,  one  that  sees  he  per- 
 ishes without  Christ !  Ah,  saith  God  to  the  angel  (if  I  may  so  speak  with  reverence)  there 
 is  my  poor  servant  Isaiah,  in  a  distressed  condition  ;  his  heart  is  ready  to  break,  and  his  spi- 
 rit faint€th,  flee  presently,  make  haste  and  touch  his  lips,  I  will  relieve  him.  So  here,  the 
 The  bowel?  father  ran  :  if  any  expressions  may  move  upon  a  sinner,  and  melt  his  heart, 
 convinced  ^  ^^^Y  sure  are  these,  and  those  which  God  uttered  by  the  prophet  Jeremiah  ; 
 sinners.  "  J  have  heard  Ephraim  bemoaning  himself  thus,  thou  hast  chastised  me,  and 
 
 I  was  chastised  as  a  bullock  unaccustomed  to  the  yoke,"  Jer.  xiii.  18.  Ver.  10.  "  Is 
 Ephraim  my  dear  son,  is  he  a  pleasant  child  ?  for  since  I  spake  against  him,  I  do  ear- 
 nestly remember  him  still :  therefore  my  bowels  are  troubled  for  him,  1  will  surely  have 
 mercy  upon  him,  saith  the  Lord."  0  what  a  God  is  this  God  1  what  affecting  and  soul- 
 melting  expressions  are  those  ?     Can  your  hearts  forbear  breaking  out  into  tears  ? 
 
 "  He  ran."  Should  you  see  a  father  run  to  embrace  a  vile  and  rebellious 
 why  God  is  SOU  that  is  returning  home,  would  not  eveiy  one  say,  0  what  a  tender  and 
 spidtorunto  compassionate  father  is  this  ?  The  reason  why  God  is  said  to  run  to  meet 
 turning  sin-  and  embrace  a  broken-hearted  sinner,  I  purpose  to  show  you  hereafter  in  the 
 '^"'  prosecution  of  one  point  of  doctrine  taken  from  hence. 
 
 "  To  meet  him."  If  God  doth  not  meet  a  sinner,  or  move  towards  a  sinner  by  his  Spirit, 
 the  sinner  can  never  meet  him.  A  sinner  may  look  towards  God,  cry  to  God,  but  cannot 
 go  home  until  God  meets  him  :  it  is  more  than  half  way,  the  sinner  cannot  step  one  step 
 towards  God,  until  God  meets  him.  Can  that  which  is  dead  move  itself  ?  Sinners  are 
 dead,  or  without  a  principle  of  divine  life,  naturally  ;  and  when  life  is  infused,  that  prin- 
 ciple must  be  stirred  up,  and  the  soul  must  be  influenced  by  the  Holy  Spirit. 
 
 My  brethren,  m  the  two  former  parables  we  have  an  account  of  the  wonderful  love  and 
 compassion  of  the  Son  of  God.  Jesus  Christ  fetched  home  the  lost  sheep  on  his  shoulders, 
 and  he  found  his  lost  groat ;  but  it  is  the  Father  that  ran  to  fetch  home  his  prodigal  son, 
 his  lost  son. 
 
 Our  Lord  Jesus  Christ  by  this  shows  the  great  and  wonderful  love  and  compassion  of  God 
 the  Father.  The  Father  and  the  Son  have  equal  love  and  pity  towards  perishing  sinners  : 
 what  the  Son  doth,  the  Father  doth,  and  the  Holy  Ghost  doth  also  ;  nay,  it  is  the  Spirit 
 indeed  who  is  the  immediate  Agent  that  meets  and  brings  lost  sinners  home  to  God  :  the 
 Father,  and  the  Son  act  and  work  in,  and  by  the  Holy  Ghost. 
 
 This  was  the  |~Now,  and  not  till  now,  was  the  prodigal  converted  ;  this  was  the  happy 
 time  of  the  hour  the  Father's  compassionate  look  pierced  his  heart,  which  denotes  the  in- 
 eonvefsion.  fusing  of  a  principle  of  grace  into  his  soul.  When  the  blessed  God,  and  a 
 •  convinced  sinner  meet,  or  when  the  sinner  sees  the  pardoning  grace  of  God 
 
 in  Christ,  and  is  helped  to  put  forth  an  act  of  faith  on  Christ,  and  sees  the  smiles  of  God 
 in  his  promises,  the  work  is  done  :  before  he  knew  not  whether  his  Father  would  receive 
 him  or  not,  pardon  him  or  not ;  and  where  there  is  no  sense  or  sight  of  the  pardoning 
 grace  of  God,  there  can  be  no  act  of  true  faith  ;  though  the  convictions  of  the  Spirit  are 
 a  great  ground  of  encouragement  to  any  sinner  :  for  if  they  are  special  convictions,  they 
 .  will  never  go  finally  off,  but  end  in  regeneration. 
 
 Let  me  from  hence  observe  this  proposition,  viz., 
 
 Doct.     That  the  conversion  of  a  sinner  is  wholly  an  act  of  God's  free  sovereign  grace. 
 
 "  And  he  fell  upon  his  neck,  and  kissed  him." 
 
 It  is  by  God's  looking  upon,  and  meeting  with  a  poor  sinner  by  the  influences  of  his 
 Spirit,  and  manifestation  of  his  love  and  favour.     "  Kissed  him." 
 
 1.  This  act  denotes  God's  infinite  love  and  affection  to  him. 
 
 2.  That  God  was  reconciled  to  him  in  his  Son  Jesus  Christ,  and  had  pardoned  all  his  sins. 
 
 3.  And  not  only  so,  but  also  a  clear  manifestation  to  him  of  his  Fatherly  love,  and  in- 
 conceivable favour  to  him. 
 
 It  was  a  custom  amongst  the  Jews,  when  there  was  a  breach  between  brother  and  bro- 
 ther, father  and  child,  or  betwixt  one  friend  and  another,  upon  their  reconcihation  to  each 
 Five  sorti  of    Other,  to  kiss  one  another  :  we  read  of  several  sorts  of  kisses, 
 •"ss^s.  i    j^  jjjgs  q{  submission  or  subjection.     "  Kiss  the  Son  lest  he  be  angry, 
 
 and  thou  perish  from  the  way,"  Psal.  ii.  12,  and  1  Sam.'x.  1.  Thus  Samuel  kissed  Saul, 
 to  denote  his  subjection  to  him  when  he  was  anointed  king.  It  also  denotes  adoration 
 or  worship  ;  they  kissed  the  calves  or  idols,  to  show  they  adored  and  worshipped  them, 
 Hos.  xiii.  2. 
 
 3.  "  A  kiss  of  affection  ;"'  which  is  commonly  used  in  these  parts  of  the  world,  and  it 
 
SERM.   XVIII.]  THE   PARABLK   OF   THE    moDIGAL   SON.  395 
 
 is  common  for  dear  relations  thus  to  kiss  each  other ;  and  thus  Jacob  kissed  Rachel,  and 
 Laban  Jacob,  &c. 
 
 3.  A  kiss  of  reconciliation :  Joseph's  kissing  his  brethren  might  not  only  signify  his 
 affections,  but  that  he  was  reconciled  to  them,  and  had  passed  by  all  that  wrong  they  had 
 done  to  him. 
 
 4.  We  read  of  a  holy  kiss  used  amongst  the  primitive  Christians,  and  was  inoffensive  in 
 those  eastern  countries,  where  friends  so  frequently  used  that  custom,  1  Cor.  xvi.  20,  and 
 Eom.  xvi.  16.  But  I  do  not  think  it  is  expedient  amongst  us  so  to  do,  between  men  and 
 women,  except  on  some  special  occasion,  as  on  their  departure,  or  long  absence. 
 
 We  also  read  of  carnal  or  whorish  kisses,  likewise  of  an  hypocritical  or  J'g'am^v's 
 flattering  kiss ;  thus  Joab  kissed  Abner;  and  a  traitorous  kiss,  thus  Judas  ssam.xx.'s. 
 kissed  our  Saviour  when  he  betrayed  him.  '"'''  "'  *' 
 
 5.  Of  a  spiritual  kiss  ;  "  Let  him  kiss  me  with  the  kisses  of  his  mouth,"  &c.,  Cant.  i.  2. 
 Let  him  reveal  the  doctrine  of  his  free-grace  and  love  to  me. 
 
 The  Father  kissing  his  returning  prodigal,  or  God's  kissing  a  returning  and  believing 
 sinner,  doth  signify  his  special  favour  and  reconciliation  to  him. 
 
 "  And  the  son  said  unto  him,  father,  I  have  sinned  against  heaven  and  in  thy  sight,  and 
 am  no  more  worthy  to  be  called  thy  son,"  ver.  21. 
 
 The  love  of  God  manifested  to  a  convinced  sinner,  works  notable  effects  in  such  a  per- 
 son, the  prodigal  resolved  he  would  acknowledge  his  sin,  before  he  knew  whether  his  father 
 would  receive  him  or  not,  pardon  him  or  not.  But  those  resolutions  sprang  from  a  legal 
 spirit,  for  then  he  was  to  become  as  an  hired  servant ;  but  now  not  one  word  of  that,  no, 
 he  had  now  learned  better,  having  received  the  Spirit  of  adoption. 
 
 1.  The  first  effect  that  the  sense  of  God's  pardon  works  upon  a  believing  sinner,  is  a 
 hearty  confession  of  sin.     "  Father,  I  have  sinned." 
 
 l)oct.  True  grace  upon  the  manifestation  of  God's  love  in  forgiveness,  produceth  a  hearty 
 confession  of  sin. 
 
 Yea,  the  highest  expressions  of  love  and  mercy  do  not  hinder  a  believer  from  making 
 this  confession. 
 
 2.  It  works  admiration  in  the  soul.  0  that  God  should  run  to  meet  me,  embrace 
 me,  kiss  me,  pardon  such  a  vile  and  so  abominable  a  wretch  as  I  have  been ! 
 
 3.  An  abhorence  and  detestation  of  himself,  and  of  sin,  thus  it  was  with  Job  and  Isaiah, 
 "  I  abhor  myself  and  repent,"  &c.,  Job.  xUi.  5.  "  Woe  is  me  for  I  am  undone,"  &c.,  Isa. 
 vi.  5. 
 
 4.  Wonderful  contrition,  and  sorrow  of  heart ;  "  Peter  wept  bitterly."  And  it  caused 
 "  David  to  water  his  couch  with  his  tears,"  Psal.  vi.  6. 
 
 5.  It  works  deep  humiliation  in  the  soul.  "  I  am  no  more  worthy  to  be  called  thy  son." 
 Faith  hath  always  this  blessed  effect,  i.  e.,  in  sense  of  pardon  ;  it  tends  not  to  lift  up,  but 
 to  humble  a  poor  believer.  "  They  shall  look  upon  him  whom  they  have  pierced,  and  shall 
 mourn,"  &c.,  Zech.  x.  10.  All  repentance  and  humiliation  for  sin  before  faith,  tends  to 
 pride  and  self-exaltation  ;  it  is  legal,  and  not  regarded  by  the  Lord,  nor  accepted  in  his 
 sight ;  but  it  is  the  sense  of  love  and  pardon  that  melts  and  humbles  in  the  very  dust. 
 
 Let  me  speak  a  little  to  the  first  of  these  effects,  viz.,  that  of  confession.         what        a 
 
 1.  Show  what  kind  of  confession  it  doth  produce.  of  sin  acon- 
 
 2.  Give  you  the  reasons  of  it,  or  why  they  make  such  a  confession.  verted    per- 
 
 -iT-  r-  11,  [>    •  -1  •  f     ***°  makes  to 
 
 1.  It  IS  a  confession  or  acknowledgment  of  sm,  with  great  compunction  of  God. 
 spirit  in  the  sight  and  sense  of  pardon  ;  it  doth  not  only  open  our  lips  but  our  eyes ;  the 
 heart  breaks  forth  when  divine  grace  is  poured  in,  tlie  fear  of  hell  may  break  the  hard 
 heart,  but  it  is  divine  love  and  mercy  that  melts  it.  This  compunction  is  according  to  the 
 greatness  of  the  sin  committed.  Why  did  David  confess  his  sin  with  so  much  sorrow,  and 
 Peter  and  Mary  Magdalene  weep  so  bitterly,  but  because  their  sins  had  been  very 
 grievous  and  abominable  ? 
 
 2.  It  is  a  confession  of  sin,  as  it  is  against  God  ;  "  I  have  sinned  against  thee,  and  in 
 thy  sight."  And  thus  David  cries  out,  "  Against  thee,  thee  only  have  I  sinned,  and  done 
 this  evU  m  thy  sight,"  Psal.  h.  4. 
 
 3.  It  is  confession  of  all  sins,  original  and  actual,  secret  and  open.  Ver.  5.  "  Behold 
 I  wasshapen  in  iniquity,  and  in  sin  did  my  mother  conceive  me."  Paul  cries  out  of"  that 
 body  of  sin  and  death,"  Rom.  vii.  24.  The  woman  of  Samaria  had  all  her  sins  set  before 
 her,  she  is  ready  to  confess  all  her  sins  to  God  that  ever  she  did.  "  Who  can  know  his 
 errors  ?"  Psal.  xix.  12  ;  saith  David.  Job  confesses  the  sins  of  his  youth  :  a  hypocrite  is 
 ready  to  confess  public  tins,  but  not  his  secret  sius,  his  heart  sins  ;  but  a  sincere  believer 
 confesses  all  his  sins. 
 
396  THE  PARABLE  OF   THE  PRODIGAL   SON.  [bOOK  U. 
 
 4.  He  confesses  his  sins  with  great  hatred,  abhorrence,  and  indignation.  "  What  in- 
 dignation hath  it  wrought  in  you  ?"  2  Cor.  vii.  11.  The  more  God  is  pleased  with  him, 
 the  more  he  is  displeased  with  himself  for  offending  him  :  like  a  traitor  pardoned  by  his 
 prince,  who  sought  to  take  away  his  life  but  a  few  days  before  ;  0  now  he  hates  himself.  So 
 it  is  here  ;  "  God  being  pacified  towards  him,  he  is  ashamed  and  confounded  in  his  own 
 eyes,"  Ezek.  xvi.  GO,  (31. 
 
 5.  It  is  a  confession  of  sin  with  all  its  aggravations  ;  no  lessening  or  extenuation  of  sin 
 now,  no  excuses  about  it ;  not  like  Adam,  "  The  woman  thou  gavest  me,  she  gave  it  me, 
 and  I  did  eat."  Legal  and  servile  confessions  are  commonly  deceitful  and  with  extenua- 
 tions.    But  see  David,  "  Forgive  me  my  sin,  for  it  is  great." 
 
 Secondly,  Why  do  forgiven  persons,  pardoned  sinners,  confess  their  iniquities  ? 
 
 1.  God  requires  this  of  them,  "  Only  acknowledge  thine  iniquities  that  thou  hast  trans- 
 gressed against  the  Lord,"  Jer.  iii.  1.3. 
 
 2.  Pity  in  us  is  not  opposite,  but  only  subordinate  to  pity  in  God.  Divine  love  (saith 
 one)  doth  not  destroy  but  increase  duty ;  it  is  a  sign  of  an  hardened  viUain,  who  being  par- 
 doned by  his  sovereign  for  the  greatest  treasons,  wipes  his  mouth  as  if  he  had  done  him 
 DO  wrong  at  all ;  such  men  seem  to  be  rehgious,  who  boast  of  forgiveness,  but  think  it  be- 
 low them  to  Confess  their  transgi'essions. 
 
 3.  It  flows  from  the  nature  of  divine  love,  and  sense  of  God's  infinite  mercy,  considering 
 well  the  way  by  which  we  come  to  have  remission  of  sin.  0  saith  such  a  soul,  this  par- 
 don comes  s^wmming  to  me  through  the  Red-sea  of  my  Saviour's  blood  ;  though  my  par- 
 don is  freely  of  grace  to  me,  yet  it  cost  my  Lord  dear. 
 
 4.  The  nature  of  pardon  itself  hath  this  tendency  in  it ;  the  more  pardoning  grace  God 
 shows,  the  more  humility  and  confession  of  sins  it  produceth  in  our  hearts.  "  Where  much 
 is  forgiven,  there  is  much  love."  And  which  way  can  it  be  better  manifested,  but  by  the 
 tears  of  heaity  son'ow  and  confession  ?  remember  Mary  Slagdalene. 
 
 r>.  Because  sin  is  so  hateful  and  odious  to  God,  shall  not  we  confess  those  sins  by  which 
 we  have  so  dishonoiured  liim,  since  such  confessions  tend  to  his  glory,  being  so  great  and 
 many,  yet  are  all  forgiven  ? 
 
 6.  Because  herein  God  hath  promised  us  the  sight  and  sense  of  pardon.  "  K  we  con- 
 fess our  sms,  be  is  faithful  and  just  to  forgive  us  our  sins,"  1  John  i.  9.  It  may  be  doubt- 
 ed whether  his  sins  ai-e  pardoned,  who  never  confesseth  his  sins  to  God  ;  it  appears  God 
 cannot  let  us  feel  ihe  pardon  of  our  sins  to  the  gloiy  of  his  justice  and  faithfulness,  if  we 
 do  not  confess  our  sins.  Where  is  there  any  promise  of  the  sense  of  pardon,  without  grace 
 move  us  to  a  confession  ?  or  was  any  man  thus  ever  forgiven  his  sins,  that  never  confessed 
 his  sins  ? 
 
 7.  Because  it  tends  to  the  glory  of  God,  that  which  makes  for  God's  glory,  we  should 
 always  greatly  study.  "  Confess  my  son,  and  give  glory  to  the  Lord  God  of  Israel,"  Josh, 
 vii.  19. 
 
 (1.)  We  hereby  acknowledge  God's  omnisciency,  that  he  sees  and  knows  all  our  former 
 and  latter  sins  and  wickedness. 
 
 (2.)  Hereby  also  we  acknowledge  he  is  a  holy  God,  and  hates  sin ;  we  confessing  it  with 
 utter  abhorrence. 
 
 (3.)  It  tends  also  to  the  glory  of  his  justice  ;  we  acknowledge  that  we  deserve  his  wrath 
 and  severe  displeasure,  though  he  hath  received  satisfaction  for  our  sins  in  his  Son. 
 
 (4.)  We  give  glory  to  God  also,  m  respect  of  his  infinite  love  and  mercy,  by  our  confes- 
 sions and  acknowledgements  of  his  free-grace,  in  pardoning  aU  our  horrid  sins  and  wicked- 
 ness committed  against  him. 
 
 8.  Because  God  doth  embitter  sin  to  us,  he  makes  sin  to  appear  exceeding  sinful  in  our 
 sight  ;  he  makes  us  to  see  the  smart  of  the  spear  that  let  out  the  blood  of  his  Son  ;  we  are 
 wounded  with  him,  and  cannot  but  cry  out  and  confess  our  sin,  though  our  sore  Is  healed. 
 
 Lastly,  because  not  to  confess  our  sins,  Is  to  hide  them.  "  He  that  hides  his  sin  shall 
 not  prosper,  but  he  that  confesses  and  forsakes  them  shall  have  mercy,"  Prov.  xxviii.  13. 
 Hiding  of  sin  Is  here  set  In  opposition  to  a  confession  of  It.  "I  have  hid  my  sin,  as  Adam." 
 Sin  is  covered,  saith  Jlr.  Caryl,  when  it  is  not  confessed. 
 
 USE. 
 
 1.  0  learn  from  hence  to  confess  your  sins,  (1.).  This  was  ever  the  practice  of  God's 
 people,  and  is  the  character  of  true  believers.  (2.)  It  is  a  sign  you  are  pardoned,  if  God's 
 grace,  and  love  works  your  hearts  Into  due  and  thorough  confession  of  sin  unto  bun. 
 
 2.  Let  such,  who  instead  of  confessmg  their  sins,  hide  them,  fear  their  state  is  not  good. 
 
 3.  Ever  join  faith  touching  forgiveness  with  yom-  confession  of  sin  imto  God,  or  in  vain 
 is  your  confession,  believe  they  are  all  pardoned. 
 
SERM.   X\Tn.]  THE   PARABLE  OF   THK  PRODIGAL    SON.  397 
 
 4.  Take  heed  you  do  not  ascribe  your  pardon  to  your  confessions  or  humiliation,  as  that 
 which  doth  procure  it ;  no,  but  only  to  the  blood  of  Jesus  Christ.  "  Without  the  sheddmg 
 of  blood  there  is  no  remission." 
 
 Many,  I  fear,  by  their  confessions  and  humiliation  for  sin,  hope  to  obtain  acceptance 
 with  God,  and  pardon  of  sin  ;  but  this  is  their  gi'eat  ignorance,  for  we  are  only  accepted  in 
 the  beloved.  Our  acceptation  with  God,  justification,  and  pardon  of  sm,  is  only  in  Jesus 
 Christ,  it  is  by  his  obedience  and  by  his  blood ;  our  confession  of  sin  cannot  procure  it,  no 
 nor  our  leaving  of  sin,  though  this  we  must  do  ;  and  all  such  who  see  God  is  pacified  to- 
 wards them,  and  hath  accepted  them  in  his  Son,  and  pardoned  all  their  sins,  they  will  both 
 confess,  leave,  and  loathe  all  manner  of  sin  and  wickedness,  as  it  is  an  efi'ect  of  the  Spirit 
 and  special  grace  of  God  received. 
 
 But  the  father  said  to  his  servants,  "  bring  forth  the  best  robe,  and  put  it  upon  him, 
 and  put  a  ring  on  his  hand,  and  shoes  on  his  feet,"  ver.  22. 
 
 Tlie  fatlier  said  not  to  him  (as  many  earthly  fathers  would)  son,  have  you  not  been  a 
 vile  wretch,  having  wasted  all  I  gave  unto  you  upon  harlots,  and  now  art  come  home  na- 
 ked, or  in  a  few  filthy  rags  on  your  back,  and  no  shoes  to  your  feet ;  and  being  almost 
 starved  with  hunger,  are  you  returned  ?  be  gone  out  of  my  doors  ;  will  I,  think  you,  re- 
 ceive such  a  vile  person  as  you  have  been  ?  no,  not  a  word  of  any  of  this,  he  upbraids  him 
 not  with  his  former  evil  and  lewd  course  of  life.  God,  my  brethren,  is  not  like  earthly 
 fathers  ;  no,  no,  his  love  and  compassion  is  infinite  to  returning  sinners.  "  But  the  father 
 said  to  his  servants,"  &c. 
 
 What  is  expressed  here  as  done  for  him,  was  done  for  him  before,  when  the  Father  "  met 
 bim  and  kissed  him."  He  was  then  clothed  and  adorned.  This  is  done  as  soon  as  ever 
 we  have  union  with  Christ,  and  do  believe  in  him ;  but  all  things  cannot  be  expressed  at 
 once. 
 
 1.  Our  Lord  Jesus  would  have  us  know  the  nature  of  the  love  of  his  Father,  as  well  as 
 his  own  great  acts  of  rich  bounty  and  mercy  to  believing  sinners. 
 
 2.  Also  that  we  may  know  what  a  rich  robe  every  believing  sinner  is  clothed  with,  and 
 when  also  it  is  put  upon  the  soul.  Here  is  (1.)  mention  made  of  a  robe.  (2.)  The  nature 
 of  this  robe,  i.  e.,  it  is  the  best  robe.  "  And  a  ring  on  his  finger,"  and  it  is  a  rich  one  be 
 sure,  a  ring  of  gi-eat  value,  with  this  motto  on  it,  "  My  beloved  is  mine,  and  I  am  his." 
 (3.)  "  And  shoes  on  his  feet."  That  he  may  walk  on  thorns  and  sharp  stones,  and  his  feet 
 not  be  hurt  or  wounded.  "  The  best  robe."  He  must  have  change  of  raiment,  more  robes 
 than  one  (as  the  Lord  said  unto  those  that  stood  by  Joshua)  "  Take  away  his  filthy  garments 
 from  him,  and  I  will  clothe  him  with  change  of  raiment,"  Zech  iii.  3,  4. 
 
 But  pray  observe  the  order,  the  best  robe  must  first  be  put  upon  him. 
 
 Quest.     But  who  is  the  author  of  these  favours,  and  wonderful  kindnesses  ? 
 
 Answ.     Why,  it  is  the  Father,  "  the  Father  said." 
 
 Quest.     But  why  is  it  not  expressed,  but  God  said  ? 
 
 Answ.     Because  God  in  Christ  is  a  reconciled  God,  nay,  a  Father  to  all  that  believe. 
 
 The  "  best  robe  "  is  the  righteousness  of  Jesus  Christ.     Though  other  robes     .j.^^  best  robe 
 are  glorious,  yet  this  far  excels  them  all.     I  shall  hereafter  prove  this  is  the    i?     Christ's 
 best  robe,  and  that  it  is  first  put  upon  the  sinner ;  first,  in  order  of  nature,  though     Sms.™""' 
 not  in  order  of  time  ;  for  all  that  are  justified,  are  also  sanctified. 
 
 "  Unto  his  servants."  Expositors  differ  about  who  these  servants  are.  Some  think  the 
 holy  angels  are  here  meant,  but  others  think  the  ministers  of  the  Gospel  are  only  here  in- 
 tended.    I  humbly  conceive, 
 
 1.  That  the  ministers  of  the  Gospel  may  be  meant  by  these  servants,  they  Who  the  ser- 
 are  required  ministerially,  to  bring  forth  the  best  robe,  or  offer  the  righteous-  ^^at  "re 
 ness  of  Christ  unto  convinced  sinners,  and  this  first  of  all,  there  being  no  pre-  called  to 
 vious  quaUfications  required  of  them  in  order  to  fit  or  prepare  them  to  put  the  fatted 
 it  on.  '='^- 
 
 2.  But  the  chief  servant  is  our  Lord  Jesus  Christ,  he  (as  Mediator)  is  called  God's 
 servant ;  and  it  is  he  who  puts  the  best  robe  on  the  soul  by  his  Spirit ;  the  Father  prepared 
 this  robe,  the  Son  wrought  it,  and  he  by  the  Spu-it  puts  it  upon  every  returning  sinner.  True, 
 it  is  ready  for  every  one  of  God's  elect,  i.  e.,  Christ  hath  it  for  them  ;  yet  is  it  not  actually 
 put  upon  any  until  by  the  Spirit  they  obtain  a  vital  union  with  the  Lord  Jesus ;  for  before 
 effectual  calling  the  elect  are  naked,  as  all  others  are. 
 
 So  much  at  this  time. 
 
398  Tttr.    PARABLE    OF    THE  PKODIOAL    SON.  [noOK  II. 
 
 SERMON   XIX. 
 
 But  the  father  said  unto  his  servants,  bring  forth  the  best  robe,  and  put  it  upon  him. — Luke 
 
 XV.  22. 
 We  have  an  account  of  that  kind  welcome  the  father  gave  to  his  prodigal  son,  upon  his  re- 
 turnijg  home  :  the  son  is  humbled  to  the  dust ;  his  rebellion,  and  that  lewd  course  of  life  he 
 had  lived,  now  is  grievous  to  him,  and  he  eriedout,  "  Father,  I  have  sinned,"  &c. 
 
 "  But  the  father  said  to  his  servants,  bring  forth  the  best  robe,"  &c.  Thefather'sactings 
 towards  the  son  show  he  was  reconciled  to  him  :  and  he  acts  after  such  a  manner  towards 
 convinced  and  beheving  sinners,  that  they  may  preceive  all  their  sins  and  transgressions 
 are  forgiven, 
 
 "  Bring  forth   the  best  robe,"  There  are  several  sorts  of  robes  or  garments. 
 ^  rts"^*/  1.     A  natural  grament ;  Job  calls  his  skin  a  garment,  because  as  our 
 
 garment.  clothes  Cover  the  body,  so  doth  our  skin  cover  the  flesh  ;  while  his  boils  and 
 
 blotches  corrupt,  his  skin  became  like  a  rotten  garment ;  and  when  he  was  healed,  skin  be- 
 came like  a  changed  garment,  he  seemed  to  be  new  clothed  ;  he  had  before  Satan  smote 
 him  with  sores  and  boils,  a  whole  garment,  but  saith,  "  By  the  force  of  my  disease  is  my 
 garment  changed,"  Job.  xxx.  IB.  It  became  like  an  old  filthy  garment !  and  afterwards 
 it  became  like  a  new  and  fresh  garment. 
 
 2.  A  civil  garment ;  that  is,  the  garments  with  which  our  bodies  are  clothed. 
 
 3.  A  metaphorical  or  spiritual  garment,  which  is  twofold.  There  are  two  sorts  of  spiri- 
 tual garments. 
 
 (1.1     The  garment  or  robe  of  justification. 
 
 (2.)  The  garment  of  sanctification,  or  the  robe  of  our  inherent  holiness.  The  apostle 
 alludes  to  this  garment  when  he  says,  "  having  the  garment  spotted  with  ihe  flesh,  Jude.  xxiii. 
 I  told  you,  by  the  best  robe  is  meant  the  righteousness  of  Christ,  wliich  is  put  upon,  or  imputed 
 to  them  that  beheve  in  Jesus  to  their  justification  before  God ;  that  it  is  compared  to  a  robe 
 is  evident  ;  "  He  hath  covered  me  with  the  robe  of  righteousness,"  Isa.  Ixi.  10.  "  Friend, 
 how  comest  thou  in  hither,  not  having  a  wedding  garment,"  Matt.  xxii.  12. 
 
 Two  things  I  shall  do  here. 
 
 Fii-st,  Show  you  why  the  righteousness  of  Christ  is  compared  to  a  garment. 
 
 Secondly,  Show  you  why  it  is  called  the  best  robe,  or  prove  it  is  the  best  robe. 
 Why  righte-         1.     Garments,  are  provided  to  cover  our  nakedness   that  our  shame  may 
 oompared'  to    '^°*'  appear,  SO  the  righteousness  of  Jesus  Christ  God  hath  provided  to  cover  our 
 a  Garment.       spiritual  nakedness,  or  to  hide  and  cover  all  our  original,  and  actual  filthiness, 
 shame,  and  deformity  ;  no  sooner  had  man  sinned,  but  he  saw  that  he  was  naked. 
 
 The  Prodigal  before  he  retui-ned  home  to  his  father  was  naked,  or  clothed,  but  with  fil- 
 thy rags ;  before  the  elect  are  united  to  Christ  or  obtain  a  vital  union,  they  are  naked,  i.  e., 
 they  have  not  the  righteousness  of  Christ  put  upon  them,  or  imputed  to  them,  i.  e.,  they 
 are  not  actually  justified,  but  are  in  a  state  of  condemnation,  and  the  wrath  of  God  abideth 
 on  them,  John  iii.  18 .  36. 
 
 2.  A  garment  is  of  great  use  to  the  body,  it  preserves  it  from  many  dangers  which 
 such  that  are  naked  are  exposed  unto,  every  thorn  otherwise  would  scratch  us,  and  every 
 blow  wound  us,  and  every  cold  blast  pinch  us,  and  the  hot  beams  of  the  sun  scorch  us, 
 even  so  the  righteousness  of  Christ  desends  and  preserves  our  soul  from  every  thorn  of  the 
 flesh,  and  temptation  of  Satan ;  also  every  cursed  sin  and  evil  thought  (was  it  not  for 
 this  robe)  would  wound  us  to  death,  and  the  law  lay  us  dead  before  God,  and  the  devil 
 by  his  fiery  darts  lay  us  a  bleeding.  Moreover,  those  cold  blasts  of  winter,  I  mean  sharp 
 trials  and  afllictions,  would  chill  our  souls,  and  cool  our  zeal.  Moreover,  and  the  burning 
 beams  of  God's  wrath  would  scorch  and  consume  our  souls. 
 
 3.  A  garment  renders  the  person  that  hath  it  on  to  be  very  comely,  who  before  ap- 
 peared filthy  and  loathsome  ;  put  a  beggar  into  the  king's  robe,  and  he  will  appear  as  if  he 
 was  the  king  himself;  so  the  righteousness  of  Christ  put  upon  a  poor  sinner,  (that  was  be- 
 fore clothed  with  rags,  and  filthy  to  behold,)  appears  lovely,  and  very  glorious  to  look  upon. 
 "  And  thou  wert  comely,  through  my  comeliness  which  I  put  upon  thee,  saith  the  Lord," 
 Ezek.  xvi.  14. 
 
 4.  Some  garments  discover  a  man  of  what  rank  and  quality  he  is  :  as  a  knight  of  the 
 noble  order  of  the  garter  is  known  by  his  robe  :  so  the  robe  of  Christ's  righteousness  dis- 
 
SFRM.    XIX.]  THE    PARABLK    OF    THE    PRODIGAL    SOV.  399 
 
 covers  the  saints  to  be  noble  persons,  i.  e..  Kings'  cliildren,  or  sucli  wlio  are  of  the  heavenly 
 family,  ami  born  of  God,  or  burn  from  above.  The  high-priest  under  the  law  was  known 
 by  his  garment ;  the  ephod  was  made  of  fine  linen,  and  set  with  many  precious  stones 
 which  the  high-priest  did  wear.  So  the  breastplate  of  judgment  was  very  rich,  the  ephod 
 was  most  curiously  wrought  with  bells  and  pomegranates  at  the  skirts  of  it.  Now  the  high- 
 priest's  garment  was  a  figure  of  that  robe  which  all  the  holy  priesthood  of  Christ  have  on 
 them,  viz.,  the  righteousness  of  Jesus  Christ. 
 
 5.     He  that  hath  a  rich  robe  oft'ered  him  (who  is  clothed  with  rags,)  must 
 put  off,  or  be  stripped  of  his  filthy  garments,  to  put  on  that  rich  and  noble  robe,     tfe  ^'if/'the 
 So  must  a  sinner  be  stripped  of  all  his  own  righteousness,  which  is  as  filthy  rags,     mamuge- 
 
 Secondly,     I  shall  show  and  prove,  that  the  robe  of  Christ's  righteousness     '"??"■• 
 is  the  best  robe.  Matt.  nil.  u. 
 
 1.  Comparatively,  in  respect  had  to  all  others. 
 
 2.  Positively,  best  in  respect  of  itself,  or  upon  the  account  of  its  own  great  worth. 
 
 3.  In  respect  of  the  esteem  of  God  the  Father,  he  accounts  it  the  best  robe. 
 
 4.  Believers  also  account  it  the  best  robe. 
 
 First,  It  is  the  best  robe  in  comparison  or  respect  had  to  that  righteousness  why  Christ's 
 that  the  first  Adam  was  clothed  with  in  his  innocency,  though  some  think  nfas'iTcaiied 
 (through  ignorance)  that  it  is  called  the  best  robe  upon  the  account  of  its  an-  the  best  robe, 
 tiquity,  i.  e.,  it  being  the  same  that  Adam  was  clothed  with.  But  alas ! 
 Adam  before  his  faU  was  not  clothed  with  the  robe  of  Christ's  righteousness ;  no,  it  was 
 only  his  own  created  righteousness. 
 
 Quest.  But  perhaps  you  will  say,  How  far  doth  this  exceed  the  righteousness  of  the 
 first  Adam  ? 
 
 Answ.  I  answer,  so  far  as  Jesus  Christ  excels  in  worth  and  dignity  the  earthly  Adam, 
 or  as  far  as  God  excels  the  creature.  Christ  is  God  as  well  as  man,  therefore  his  righteous- 
 ness is  not  the  righteousness  of  a  mere  creature,  as  Adam's  was  ;  though  Adam  vrss  a  per- 
 fect man,  yet  Christ  is  perfect  God  and  man. 
 
 2.  The  righteousness  of  Christ  is  more  excellent  than  any  the  high-priest  did  wear,  and 
 that  as  far  as  the  substance  excels  the  shadow,  or  the  antitype  the  type.  You  will  say  the 
 man  far  excels  his  shadow.     Sirs,  those  garments  were  but  a  shadow  of  this. 
 
 3.  The  righteousness  of  Christ  excels  in  worth  and  excellency  the  righteousness  of  the 
 holy  angels, 
 
 (1.)  The  righteousness  of  the  holy  angels  is  but  a  created  righteousness,     chrisfs 
 and  appertains  to  the  first  creation ;  and  so  of  the  same  nature  with  the     righteousnesa 
 righteousness  of  Adam  in  iimocency.     But  this  is  a  righteousness  wrought  out     righteousne^sj 
 by  the  Son  of  God,  and  appertains  to  the  second  creation.  of  the  holy 
 
 (2.)  The  righteousness  of  the  holy  angels  can  justify  none  but  themselves, 
 theur  perfect  obedience  can  merit  no  righteousness  for  others ;  not  for  us,  nor 
 for  the  fallen  angels,  because  they  owe  all  they  are  and  can  do  unto  God  their 
 Creator. 
 
 (3.)  They  are  but  finite  creatures,  therefore  no  obedience  of  theks  can  satisfy  infinite 
 justice. 
 
 4.  It  is  the  best  robe  in  respect  of  the  garment  of  our  inherent  sanctification. 
 
 (1.)  Because  our  sanctification  is  not  perfect  in  this  life,  it  is  not  without     nu  • .. 
 
 1  ■!_•  -T-  •         -1  •     r,       mi  Christ  9 
 
 spot ;  where  is  the  saint  that  in  this  respect  is  without  sm  ?  There  was  never  nghteousaesi 
 any  man  inherently  perfect,  or  without  any  stain  of  iniquity,  but  the  first  'nre9pe'ct°of' 
 Adam  only,  and  the  Man  Christ  Jesus.  Solomon  saith,  "  That  there  is  not  our  inherent 
 ajust  man  on  the  earth,  that  doeth  good  and  sinneth  not,"  Eccl.  vii.  20.  Paul  tion. 
 no  doubt  was  as  holy  a  man  as  any  of  the  godly,  yet  he  cries  out,  "  When  he 
 would  do  good,  sin  was  present  with  him,"  Kom.  vii.  18:  and  the  apostle  John  saith,  "  If 
 we  say  we  have  no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us,"  1  John  i.  8. 
 
 (2.)  Because  our  own  inherent  holiness  or  sanctification  cannot  justify  our  persons  in  the 
 sight  of  God,  nor  screen  our  souls  from  the  scorching  flames  of  God's  vindictive  wrath  and 
 justice. 
 
 (1.)  The  law  of  God  will  soon  find  a  flaw,  and  many  spots  in  this  garment. 
 
 (2.)  Satan  can  pick  holes  in  it  also ;  therefore  we  must  also  say  with  David,  notwith- 
 standing all  our  own  righteousness,  "  Enter  not  into  judgment  with  thy  servant,  0  Lord, 
 for  in  thy  sight  no  man  living  shall  be  justified,"  Psal.  cxliii.  2.  "If  thou  shouldst  mark  in- 
 iquity, who  can  stand  ?"  Pral.  cxxx.  3.  Paul  tells  us,  "  He  knew  nothing  by  himself,  yet 
 he  was  not  thereby  justified,"  1  Cor.  iv.  4.     No,  all  our  worke  and  inherent  righteousnes* 
 
400  THE   PARABLE   OF   THE   PRODISAL    SON.  [bOOK   II. 
 
 are  excluded  in  our  justification  before  God ;  God  imputeth  to  tliose  that  lie  justifieth, 
 righteousness  without  works :  "  It  is  the  righteousness  of  one,"  Kom.  iv.  6,  and  it  is  a 
 righteousness  like  a  garment  put  upon  us,  not  wrought  in  us.  "  It  is  unto  aU,"  offered  to 
 all,  and  put  "  upon  all  them  that  believe,"  Rom.  iii.  22. 
 
 Secondly,  It  is  the  best  robe,  not  only  comparatively,  but  also  positively, 
 The  righ-  ^^  respect  of  its  own  most  excellent  nature  and  quality. 
 
 teousness  of  1.  In  respect  of  Christ,  whose  righteousness  it  is.     It  is  often  called  the 
 
 righteousness  righteousness  of  God,  not  the  essential  righteousness  of  God,  but  the  righte- 
 of  God.  ousness  of  him  who  is  truly  God,  perfect  God  and  man  in  one  Person.     "  But 
 
 now  the  righteousness  of  God  without  the  law  is  manifested,"  Rom.  iii.  21, 
 22.  "  Even  the  righteousness  of  God  which  is  by  faith,"  Rom.  x.  3.  "They  being  ig- 
 norant of  God's  righteousness,"  &c.  "  That  we  might  be  made  the  righteousness  of  God 
 in  him,"  2  Cor.  v.  21.  Some  say  it  is  only  called  the  righteousness  of  God,  because  he 
 accepteth  it ;  that  is,  he  accepteth  of  our  faith,  repentance,  and  sincere  obedience,  instead 
 of  perfect  obedience  to  the  law,  through  Christ's  merits.  Christ,  they  say,  hath  merited 
 this  grace,  that  our  inherent  righteousness  and  good  works  should  justify  our  persons  be- 
 fore God.  But  this  is  not  gospel,  but  a  piece  of  new  popery  we  say ;  and  therefore  it  is 
 called  the  righteousness  of  God. 
 
 wiiy  Christ's  (•'■•)  Because  it  is  a  righteousness  wrought  out  by  him  who  is  perfect  God 
 
 righteousness  in  our  nature,  and  not  that  Christ  only  merited  it  for  us,  and  so  his  death 
 rigmeousne'ss  Only  is  the  meritorious  cause  of  our  justification :  but  Christ's  righteousness, 
 of  God.  J-  e^  })is  active  and  passive  obedience,  is,  we  afiirm,  the  matter  of  justification, 
 
 or  the  material  cause ;  and  as  it  is  imputed  to  us,  also  the  formal  cause  thereof 
 Christ's  {-•)  I*  '^  called  the  righteousness  of  God,  in  opposition,  and  in  contradis- 
 
 righteousneas     tinction  to  the  righteousness  of  mere  creatures. 
 
 cause'of  our  (3.)  Because  God  only  found  it  out  in  his  infinite  wisdom,  and  because  also 
 
 justification,  jt  tends  SO  much  to  his  glory,  and  likewise  because  it  is  his  own  free  gift,  and 
 by  himself  put  upon  us,  or  imputed  to  us. 
 
 2.  It  is  the  best  robe  because  of  the  largeness,  the  length  and  breadth  of  it ;  it  is  wide 
 enough  to  cover  the  whole  soul,  render  the  whole  soul  comely  and  amiable  in  the  sight  of 
 God  ;  it  covers  all  our  nakedness,  all  our  sins,  deformities,  and  infirmities  whatsoever :  it  is 
 commonly  called  the  long  white  robe,  it  reaches  from  the  head  down  to  the  feet,  every 
 way  complete  and  perfect  before  God.  And  hence  it  is  said,  "  Ye  are  complete  in  him, 
 who  is  the  head  of  principahties  and  powers,"  Col.  ii.  10. 
 
 3.  Such  is  the  excellency  of  it,  that  it  is  a  righteousness  exactly  suiting  with  and  an- 
 swering the  pure  nature  of  God.  (1.)  The  justice  of  God  cannot  find  one  flaw  in  it.  (2.) 
 The  truth  of  God  cannot  find  the  least  exception  against  it,  in  respect  of  the  threats  of 
 God  against  Adam  for  his  disobedience.  (3.)  The  holiness  of  God  beholdeth  not  the  least 
 stain,  spot  of  sin,  or  blemish  in  it.  Moreover,  it  exactly  answereth  that  righteousness 
 which  the  law  of  God  requireth  of  us  to  oiu-  justification  before  God,  i.  e.,  a  sinless  righte- 
 ousness; and  therefore  it  is  the  best  robe. 
 
 4.  It  is  the  best  robe  in  respect  of  its  duration  or  stability  thereof.  Adam's  righteous- 
 ness in  innocency  was  perfect,  but  not  stable  nor  lasting,  but  it  was  mutable,  and  liable  to 
 be  lost  and  rent  from  him.  And  0  how  soon  did  sin  and  the  devil  rob  him,  and  all  his 
 posterity  in  him,  of  it !  What  though  a  man  hath  a  very  rich  robe  put  upon  him,  if  he  be 
 not  certain  of  keeping  it  one  day,  that  cannot  render  him  for  ever  happy.  Man,  poor  man,  fell 
 among  thieves,  and  they  stripped  him  of  his  raiment,  as  well  as  left  him  half  dead.  "  ]\Ian 
 in  honour  abode  not  one  night :  but  the  righteousness  of  Christ  is  a  durable,  a  certain,  and 
 an  everlasting  righteousness.  It  was  prophesied  that  the  "  Messiah  should  finish  trans- 
 gression, and  make  an  end  of  sin,  and  make  reconcihation,  and  bring  in  an  everlasting  righte- 
 ousness," Dan.  ix.  24.  A  righteousness  which  cannot  be  lost ;  no  thieves,  no  sin,  world, 
 flesh,  nor  devils,  can  rob  a  believer  of  this  robe.  "  Thy  righteousness  (saith  the  Psalmist) 
 is  an  everlasting  righteousness,"  Psal.  cix.  lA'A  "  Jly  righteousness  shall  be  for  ever," 
 Isa.  li.  8.  He  that  is  once  justified,  is  for  ever  justified  ;  whom  he  "  justified,  them  he  also 
 glorified,"  Rom.  viii.  30.  "  There  is  therefore  no  condemnation  to  them  that  are  in  Christ 
 Jesus,"  Rom.  viii.  1.  Our  righteousness  and  justifictaion  is  as  certain  as  our  salvation, 
 which  is,  hke  the  covenant,  "  ordered  in  all  things,  and  sure,"  1  Sam.  xxiii.  5. 
 
 5.  It  is  a  righteousness  which  hath  merited  glorious  grace,  glorious  gifts,  and  glorious 
 privileges,  yea,  a  glorious  crown  and  kingdom.  C)ur  justification  is  not  only  merited  by 
 Christ's  death,  and  sufl'ering,  but  also  by  his  personal  obedience  :  his  doing  and  suffering, 
 (I  newly  told  you)  is  the  material  cause  of  our  justification.     But  besides  what  Christ  is  to 
 
SEEM.    XIX.]  THE   FAUACLK   OF   THE   LOST   SON.  401 
 
 US  in  justification,  he  by  his  perfect  obedience,  or  by  what  he  did  and  suffered,  hath  merited 
 all  good  things  for  us,  yea,  wonderful  blessings  and  privileges.     The  paying  the  debts  of 
 one  among  men,  run  out  of  all,  doth  not  merit  the  favour  and  kindness  of  his     ciirist  not 
 creditor.     But  Jesus  Christ  by  his  perfect  obedience  hath  not  only  paid  our     only  paid 
 debts,  and  acquitted,  and  discharged  us  from  wrath  and  condemnation,  but     dehtslbut 
 hath  brought  us  thereby  into  a  near  relation  unto  God.     Those  that  are  justi-     hf''>  ">"'- 
 fled  are  adopt e<l,  i.  e.,  made  sons  and  daughters  of  the  most  high  God;  they    fui privileges 
 are  the  favourites  of  heaven,  and  heirs  of  glory  ;  they  are  all  the  King's  chil-    *°''"'  *'*"• 
 dren,  and  are  accepted,  and  are  most  amiable  and  lovely  in  God's  sight.     Sir,  no  thing,  no 
 righteousness  can  commend  us  to  God,  but  this  only. 
 
 6.  It  is  the  best  robe,  because  it  is  our  only  title  to  heaven,  and  that  which  Christ's 
 frees  and  delivereth  us  from  the  pangs  of  hell.     We  have  nothing  but  Christ's    righteoumcf, 
 righteousness  to  plead  at  God's  bar,  why  we  should  be  saved,  and  not  be  cast    to  heaveB.*' 
 into  hell.     Dare  any  men  on  a  death-bed  (ilead  their  own  righteousness,  or 
 
 their  obedience  and  good  works  ?  Certainly  if  they  shouU,  their  state  would  be  deplorable ; 
 it  is  the  righteousness,  the  death,  and  merits  of  Christ  that  give  believers  ease,  comfort,  and 
 hope  at  the  hour  of  death,  and  will  give  boldness  in  the  day  of  judgment. 
 
 7.  It  is  the  best  robe,  because  it  is  that  alone  which  gives  a  poor  sinner,     chrisfs 
 nay,  a  believer,  so  much  ease  and  relief  at  all  times,  when  he  h  accused  and     righteous- 
 oppressed,  either  from  without,  or  by  enemies  within.     (1.)  When  sin  presseth     tursouf  °" 
 sore  upon  his  conscience.     Or  (2.)  when  the  law  lets  fly  its  bitter  arrows  and    «.''^s  the 
 curses.     (3.)  Or  when  Satan  sends  forth  his  fiery  darts,  and  accuses  for  this     and  much 
 and  that  sm.     Or  (4.)  when  death  looks  grim  upon  the  soul ;  the  righteous-     ""^ort. 
 ness  of  Chiist  is,  I  say,  cur  only  plea  against  them  all,  and  yields  a  behever  sweet  help  and 
 succour.     Jesus  Christ  made  an  end  of  sin,  as  to  its  guilt  and  condemning  power,  and  hath 
 satisfied  both  law  and  justice,  and  vanquished  the  devil,  and  taken  away  the  sting  of  death; 
 so  that  justice  is  on  our  side,  and  pleads  for  us,  as  well  as  mercy,  and  death  hereby  is  be- 
 come a  blessing,  and  no  part  of  the  curse  to  such  who  have  this  robe  upon  them. 
 
 S.  It  is  the  best  robe,  the  best  righteousness,  because  it  hath  brought  the  high-     "^^  "h''' 
 est  and  greatest  gloiy  unto  God,  as  well  as  the  highest  and  cliiefest  good  unto     brought 
 man.     (1.)  It  hath  in  God's  contrivance  of  it  exalted  and  magnified  infinite     qou'1.\o'g  d 
 wisdom ;  and  in  Christ's  working  of  it  out  all  other  of  the  divine  perfections 
 are  magnified  also  ;  and  all  the  attributes  of  God  meet  together  in  sweet  harmony ;  and 
 also  Satan  is  utterly  defeated,  his  works  destroyed,  and  his  kingdom  overthrown  thereby, 
 
 9.  It  is  the  wedding-garment,  and  therefore  the  best  robe.  The  wedding-garment  of  a 
 high-born  princess,  is  always  the  best  and  most  glorious,  being  bespangled  with  jewels, 
 pearls,  and  precious  stones.  "  Though  the  king's  daughter  is  all  glorious  within ;  yet 
 her  clothing  is  wrought  gold.  Upon  thy  right  hand  did  stand  the  queen  in  gold  of  ophir," 
 Psal.  xlv.  13. 
 
 Glorious  within,  I  conceive,  refers  to  her  divine  inherent  graces  and  sanctification,  and 
 her  clothing  to  the  righteousness  of  Christ,  which  is  elsewhere  compared  to  the  sun  ;  "The 
 woman  was  clothed  with  the  sun,"  Rev.  xii.  1,  2.  What  created  glory  is  brighter  or 
 more  glorious  than  the  sun  ?  Christ's 
 
 10.  And  lastly  it  is  the  best  robe,  because  of  the  extent  of  it ;  it  doth  not     righteous- 
 only  clothe  every  believer,  but  the  whole  universal  church;  also  rendering  the     "of only  " 
 spouse  of  Christ,  or  his  -jvhole  mystical  body,  amiable,  and  without  spot  in  the     ^^f^"  l'^.''*'' 
 sight  of  God.  It  makes  them  all  shine  alike  in  equal  glory  and  beauty  before  him.     but  also  the 
 
 Thirdly,  it  is  the  best  robe  in  the  esteem  of  God  the  Father.  (1).  He  Church  of 
 calls  it  the  best  robe.  (2).  It  is  that  righteousness  which  hath  satisfied  di-  God. 
 vine  justice,  and  reconciled  God  to  us.  "  The  Lord  is  well  pleased  for  his  righteousness, 
 sake,"  &c.  Isa.  xlii.  21.  "  This  is  my  beloved  Son,  in  whom  I  am  well  pleased,"  Matt. 
 iii.  17.  In  whom,  that  is,  with  all  that  are  in  him,  or  have  his  rigiiteousness  put  upon 
 them.  The  righteousness  of  Christ,  and  sacrifice  of  Christ,  is  of  a  sweet  "smelling  savour 
 unto  God  the  Father,"  Eph.  v.  2. 
 
 2.  Christ  by  his  righteousness,  is  mighty  to  save.  "  I  that  speak  in  righteousness,"  i.  e., 
 in  a  righteous,  spotless  nature  ;  I  that  speak  in  the  righteousness  of  God,  in  a  righteous- 
 ness answering  the  rectitude  of  God's  holy  nature,  and  holy  law ;  and  hence  mighty  to 
 save.  The  Father  hereby  is  rendered  strong,  and  the  Son  rendered  strong,  and  the  Holy 
 Ghost  is  hereby  also  rendered  strong,  the  Holy  Trinity  is  hereby  become  strong  to  save. 
 
 Fourthly,  it  is  the  best  robe  in  the  esteem  of  all  the  saints  and  people  of  God.     The  saints  - 
 
 1.    It  is  of  this  righteousnsss  they  make  mention  only.     "  I  will  make  men-     be^'robe."" 
 
 2  I) 
 
402  THE    PARABLE   OF    THt   PIIODIGAL    'MS.  [boOK   II. 
 
 tion  of  tliy  righteousness,  even  of  thine  only,"  Psal.  Ixxi.  IG.  Jline  (as  if  he  shoukl 
 say)  is  not  worth  mentioning.  (1).  It  is  on  thine  I  rely,  trust  in,  and  depend 
 upon ;  it  is  thy  righteousness  that  relieves,  strengthens,  and  comforts  me  at  all  times.  (2.) 
 Believers  also  only  glory  in  this  righteousness.  "  Surely  in  the  Lord  shall  one  say,  have 
 I  righteousness,"  &c.  In  thee  shall  all  the  seed  of  Israel  he  justified,  and  shall  glory," 
 Isa.  xlv.  24,  25.  (3).  Moreover,  the  saints  count  all  their  own  inherent  righteousness 
 but  as  dung,  in  comparison  of  this  robe  of  righteousness.  "  All  our  righteousness  is  as 
 filthy  rags,"  &c.  "  Yea,  doubtless,  and  I  count  all  things  but  loss,  for  the  excellency  of 
 the  knowledge  of  Jesus  Christ  my  Lord;  for  whom  I  have  suffered  the  loss  of  all  things, 
 and  do  count  them  but  dung  that  I  may  win  Christ  :  And  be  found  in  him,  not  having 
 mine  own  righteousness,  which  is  of  the  law,  but  that  which  is  through  the  faith  of 
 Christ,  even  the  righteousness  of  God  by  faith,"  Phil.  iii.  8,  9.  What  is  more  contemp- 
 tible than  filthy  rags,  or  than  dung,  or  dogs'-meat  (as  the  word  will  bear)  he  compares 
 such  to  dogs  that  feed  upon  their  own  v\'orks  of  righteousness  as  that  which  justifies 
 them  before  God ;  through  the  saints'  inherent  righteousness  (as  considered  in  itself)  is 
 amiable,  yet  it  having  many  spots  and  blemishes  in  it,  it  is  in  comparison  to  the  righ- 
 teousness of  Christ  of  no  'worth. 
 
 APPLICATION. 
 
 1.  I  infer  from  hence,  how  blind  the  greatest  part  of  the  people  of  this  nation  are.  0 
 how  few  speak  of  this  righteousness  !  how  is  the  church  of  England  apostatized  (or  many 
 of  them)  from  their  ancient  doctrine !  their  people  are  unacquainted  with  this  righteous- 
 ness, because  their  teachers  generally  are  ignorant  of  it,  and  little  study  it,  or  bring  forth 
 this  righteousness,  that  the  people  might  have  it  put  upon  them,  and  be  clothed  therewith. 
 
 2.  I  infer,  that  it  is  the  duty  of  all  Christ's  servants  to  bring  forth  this  righteous- 
 ness to  convinced  and  returnmg  sinners.  "  And  the  Father  said  to  his  servants, 
 bring  forth  the  best  robe." 
 
 3.  This  may  also  tend  severely  to  reprove  all  such  who  slight  this  robe  of  righteous- 
 ness, counting  it  as  a  mere  fiction,  or  airy  notion.     Yet  when  some  of  this  sort  have  been 
 
 laid  on  a  death-bed,  they,  with    the  papists,  are  forced  tlien  to  fly  thither 
 for  refuge. 
 See  the  ^   Jloreover,  it  may  serve  to  reprove  such  that  strive  to  mix  their  own 
 
 Biniile  of  .  '.,*'.  (.   ^,    .  1  1 
 
 putting  a  righteousness  with  the  righteousness  ol  Christ,  and  so  endeavour  to  put 
 cloth  w^lin  ^  ^^^^  P^s'^s  of  cloth  upon  an  old  garment.  And  what  is  that  but  to  mar  or 
 old  garment,  spoil  the  beauty  and  glory  of  the  new  and  glorious  robe,  and  make  the  old 
 garment  worse,  the  rent  worse  ? 
 5.  By  way  of  exhortation.  Let  me  persuade  all  returning  sinners,  convinced 
 sinners,  to  endeavour  to  obtain  union  with  Jesus  Christ,  and  to  believe  in  him. 
 
 FOR    MOTIVES 
 
 (1.)  Consider  how  gloriously  you  will  hereby  come  to  be  clothed.  "  And  the  king 
 ■will  hereby  also  desire  your  beauty." 
 
 (2.)  It  will  not  be  for  clothing  only,  and  for  ornament,  but  it  will  bo  as  armour  of 
 proof  also,  or  it  is  armour  as  well  as  ornament.  Satan  can  never  prevail  to  wound  to 
 death  such  who  have  it  on.  It  is  as  it  were  a  coat  of  mail,  put  on  the  armour  of  light : 
 Rom.  xiii.  12,  faith  in  Christ's  righteousness  is  a  shield  to  defend  the  soul. 
 
 (3.)  By  nature  all  are  naked,  and  they  so  remain,  till  they  obtain  a  vital  union  with 
 Christ,  or  are  transplanted  out  of  the  first  Adam  into  Jesus  Christ. 
 
 (4.)  Moreover,  it  is  a  garment  that  will  keep  you  warm,  as  well  as  preserve  you  from 
 harm  ;  such  shall  find  spiritual  life  and  heat  also  in  them,  in  the  cold  and  sharpest  sea- 
 sons of  trials  and  afflictions. 
 
 Lastly,  For  comfort  and  consolation.     Believers,  know  that  you  are  the  most  happy 
 
 people  in  the  world,  how  low  or  despised  soever  you  seem  to  be  in  the  eyes  of  an  ungodly 
 
 world.     Lazarus  was  more  gloriously  clothed  than  the  rich  man  that  was  clad  in  jiurple  ; 
 
 do  not  look  as  man  looks,  i.  e.,  un  what  the  body  hath  on,  but  sec  how  your  soid  is  clothed. 
 
 Ihit  to  proceed. 
 
 "  The  father  said  to  his  servants,  bring  forth  the  best  robe."  From  hence  note,  that 
 God  the  Father  is  the  author  of  this  robe  of  righteousness. 
 
 "  All  things  are  of  God,  who  hath  reconciled  us  unto  himself  by  Jesus  Christ,"  2  Cor.  v. 
 18.  (1.)  The  Father  foimd  the  way  and  means  hy  which  we  cume  to  have  this  rube. 
 (2.)  It  is  the  gift  of  God  ;  "  the  gift  of  righteousness,"  Bom.  v.  17.  (3.)  It  is  by  God 
 the  Father  that  we  ure  in  Christ:  "  Of  him  are  ye  iu  Christ  Jesus,"  1  Cor.  i.  oU. 
 
tERM.   XX.]  THE   I'AIiAELE   01'   TllK  ritODlGAL   SON'.  403 
 
 Our  union  wth  Christ  is  of  God  the  Father.  (4.)  The  Father  iinputcth  tlio  righteousness  of 
 his  Son  to  all  tliat  hcheve,  and  by  tliat  way  puts  it  upou  them  ;  the  gospel  reveals  it,  and 
 Jlinisters  ofler  it,  and  show  the  necessity  and  excellency  of  it.  But  know  yc  tliat  no  maa 
 hath  it  on  wilhout  the  Holy  Spirit's  application.  Faith  is  no  more  than  an  instiimient, 
 i.  0.,  a  Iiand  by  which  the  Spirit  doth  apply  it. 
 
 Till 
 
 y  nac 
 
 ■of 
 
 a  n 
 
 lis  I 
 
 ■lit  ou 
 
 til!- 
 
 hni 
 
 111 
 
 Jev 
 
 nng 
 
 the 
 
 SEllMON    XX. 
 
 Andimt  a  ring  on  his  hand,  and  shoes  on  his  feci,  S,-c. — I.uke  xv.  22. 
 We  see  here  what  favour  the  compassionate  father  showed  his  returning  prodigal,  and 
 how  welcome  he  was  uuto  him. 
 
 (1.)  He  calls  for  the  best  robe  to  clothe  him.  (2.)  "  A  ring  to  adorn  liini,  and  shoes 
 to  accommodate  his  necessity,"  that  he  might  the  better  walk  in  the  ways  of  godliness. 
 (3).     The  fatted  calf  to  feed  and  feast  him. 
 
 From  whence  I  might  by  way  note, 
 
 "  That  whatsoever  God  sees  a  returning  sinner  needs,  whether  it  be  for  honour,  dignity, 
 or  to  answer  his  necessities,  he  will  bestow  it  upon  liim ;  "  he  will  give  grace  and  glory,  and 
 no  good  thing  will  he  withhold  from  such  who  walk  uprightly,"'  Psal.  Ixxxiv.  11. 
 
 The  son  sought  but  for  room  in  his  Father's  family  (thougli  it  was  to  be  as  a  servant) 
 when  he  first  came  to  himself,  but  the  Father  gives  him  the  ilignity  of  a  sou,  and  the  best 
 in  all  his  house. 
 
 "  And  put  a  ring  oa  his  band." 
 
 This  is  the  second  favour  conferred  ou  this  prodigal  son.     I  find  the  use  of 
 a  ring  in  those  eastern  countries,  was  siguilicant  of  several  things. 
 
 1.  To  seal  decrees ;  the  decree  was  written  and  sealed  with  the  king's  ring. 
 
 2.  It  was  used  as  a  badge  of  honour  ;  none  in  ancient  times  in  those  coun- 
 tries but  noble  persous,  were  allowed  to  wear  a  ring.     And  Pharaoh  took  his 
 
 ring  from  his  hand,  and  put  it  upon  Joseph's  hand.  Joseph  was  preferred  as  the  most 
 honourable  person  in  all  the  land,  even  next  to  the  king  himself,  and  as  a  token  of  this 
 the  king  put  his  own  ring  on  his  hand.  So  in  the  gos])el  times  such  that  were  honourable 
 persons  wore  rings,  as  is  noted  by  the  apostle  James,  "If  there  come  into  your  assemblies 
 a  man  with  a  gold  ruig,  you  say  to  him,  sit  thou  in  a  good  place,"  James  ii.  2.  o. 
 
 "  A  ring  was  worn  for  omament,  such  that  were  persons  of  quality,  commonly  only 
 were  decked  with  bracelets  and  rings  on  their  hands,"  Ezek.  xvi.  11. 
 
 4.  A  ring,  as  some  hint,  was  worn  as  a  token  of  freedom  among  the  Piomans  ;  none 
 were  allowed  to  wear  a  ring,  who  were  either  bond-men  or  strangers,  but  such  only  that 
 were  free-born,  or  purchased  their  liberty  ;  and  this  might  perhaps  also  be  a  custom  among 
 the  Egyptians  ;  for  Joseph  was  a  prisoner  when  Pharaoh  sent  for  him,  and  Pharaoh  put- 
 ting his  ring  on  his  hand  might  not  only  signify  the  honour  he  now  conferred  on  him,  but 
 
 "  also  given  to  him  as  a  token  or  pledge  of  his  liberty,  or  his  discharge  out  of  prison,  and 
 that  he  was  now  made  a  free-man  of  the  laud  of  Egypt. 
 
 5.  A  ring  was  anciently  a  signet  of  conjugal  love,  or  a  token  of  unity,  yea,  of  nuptial 
 union  and  conjunction.  From  hence  St.  Chrysostom  (as  a  worthy  author  notes)  saith, 
 that  the  ring  was  put  upon  the  prodigal  as  an  emblem  of  his  soul's  espousals  with  C'iirist.  -- 
 
 Now,  my  brethren,  if  we  consider  what  is  meant  by  this  ring,  it  may  very  well  be  sig- 
 nificant of  all  these  things  in  a  spiritual  sense  ;  for  no  doubt  it  refers  to  the  glorious  and 
 excellent  ornament  of  grace,  particularly  to  the  grace  of  faith,  which  js  often  Tiierindsig- 
 in  the  scripture  compared  to  gold.  Whosoever  hath  the  robe  of  Christ's  Jii,^g^['*  °li 
 righteousness  put  upon  him,  is  also  enriched  and  beautified  with  the  ornament  grace. 
 of  precious  faith,  and  all  other  habitual  graces  whatsoever.  God  speaks  of  a  glorious  robe 
 which  he  bad  put  upon  his  people,  whom  he  found  in  their  blood  and  pollution,  cast  out 
 like  a  wretched  new-born  infant :  "  I  sjiread  my  skirt  over  thee  ;  I  clothed  tb.ce  also  with 
 broidered  work,"  &o.,  Ezek.  xvi.  8,  10,  and  then  he  saith,  "  He  decked  them  with  orna- 
 ments, and  put  bracelets  ou  their  hands,"  vcr.  11.  Here  it  is  called  a  ring,  because  a 
 ring  might  signify  more  than  some  other  ornauienls.  He,  I  say,  that  hath  tlie  best  robe 
 to  clotlie  him,  hath  this  ring,  i.e.,  precious  faith  wrou.^ht  in  him,  to  ailorn  him  ;  for  he 
 that  is  a  justitied  person  is  a  gracious  pcrton  :  as  the  "  king's  daughter  was  clothed  with 
 wrought  gold,"  I'sal.  xlv.  t),  13,  so  she  was  also  all  glorious  witldn  ;  though  faith  is  no  jiart 
 of  uur  justifying  righteousness,  yet  no  man  is  actually  justitied  who  hath  not  Hue  faith 
 giveu  to  him.    True,  God  justilied  the  ungodly  ;  so  were  all  wheu  God  first  discharged  ov 
 
 ■J  i>  ii 
 
401  THK    PAKAULK    OV    THE    PRODIGAL    50N.  [bOOK    II. 
 
 pronounced  them  just  and  righteous  persons,  without  any  previous  works  or  acts  of  righte- 
 ousness wrought  in  them  ;  yet  heing  justified,  they  are  also  sanctified,  and  remain  no 
 longer  unhelievers  or  ungodly  persons.  Were  ever  any  c'.othed  with  the  hest  rohe  that 
 God  did  not  work  faith  in  their  souls,  or  did  not  put  this  ring  on  their  hand  ?  Therefore 
 the  outward  ornament  put  on  the  hand  of  the  returning  sinner,  signifies  the  inward  adorn- 
 ing of  the  soul  with  the  graces  of  the  Spirit. 
 
 Grace  is  a  1.  Take  the  ring  here  for  a  seal  to  confirm  an  absolute  decree  or  purpose, 
 
 seal  o  g  ory.  ^jjjgjj  jg  jij-g  (jjg  j^^y  q£  j]jg  ;^jedes  and  Persians,  not  to  he  altered.  Grace  is 
 as  a  seal  of  God's  eternal  decree  and  purpose  in  Jesus  Christ,  signifying,  the  person  who 
 receives  it  is  one  that  was  ordained  to  eternal  life,  or  it  is  a  seal  to  him  of  all  those  bles- 
 sings God  decreed  to  give  him  before  the  world  began  ;  they  tljat  receive  the  Holy  Spirit 
 in  the  graces  of  it,  are  "  sealed  thereby  until  the  day  of  redemption,"  Eph.  iv.  iiO.  "  In 
 whom  ye  are  sealed  with  that  Holy  Spirit  of  promise,  which  is  the  earnest  of  our  inheri- 
 tance, until  the  redemption  of  the  purchased  possession,  until  the  praise  of  his  glory," 
 Eph.  i.  13  14.  They,  my  brethren,  who  have  but  one  drachm  of  grace,  or  the  smallest 
 measure  of  grace,  even  the  weakest  faith,  are  thereby  made  sure  of  everlasting  life  :  for 
 grace  is  the  seed  of  glory,  as  glory  is  the  liarvest  of  grace.  "  He  that  believeth  on  the 
 Son  hath  everlasting  lile,"  John  iii.  36.  So  that  although  faith  is  more  than  an  evidence 
 of  our  blessed  state,  yet  it  is  undoubtedly  an  evidence  of  it.  "  These  things  have  I 
 written  to  you  that  believe  on  the  name  of  the  Son  of  God,  that  ye  may  know  that  you 
 have  eternal  life,"  &c.,  1  John  v.  13. 
 
 Grace  is  .1  -•  Or  ^^^^  ^  I'ifg  (as  before  mentioned)  for  a  badge  or  signet  of  honour, 
 sign orsignet  — True  grace  is  an  absolute  sign  of  the  highest  honour  that  God  confers  upon 
 conferred  on  any  person  in  this  world  ,  nay,  and  also  of  that  eternal  glory  and  grandeur 
 believers.  jjg  ^jjj  i„.;j,g  thom  to  in  the  world  to  come  :  the  riches  of  this  world,  or  the 
 greatest  fulness  of  all  earthly  things,  together  with  temporal  glory  and  grandeur,  are  no 
 sign  that  the  person  that  hath  them  is  in  the  love  and  favour  of  God,  and  shall  be  great 
 and  glorious  in  the  next  world  ;  for  the  worst  and  vilest  of  men  are  raised  up  to  kingly 
 dignity  ofttimes  here,  even  such  whom  God's  soul  abhorreth.  Lazarus  was  a  nobler  and 
 more  honourable  person  in  God's  sight,  than  the  "rich  man  that  was  clothed  with  purple," 
 &c.  Now  what  man  that  receives  the  saving-gi-ace  of  the  Spirit,  is  born  of  God,  he  is  an 
 adopted  son  of  God,  and  is  espoused  to  Jesus  Christ,  he  is  a  favourite  in  the  court  of  hea- 
 Grace  the  ven,  and  an  heir  of  God  ;  nay,  and  by  having  this  ring,  being  sealed  with  this 
 G.  cL^  "  ™S'  1'^  comes  to  have  the  image  of  God  imprinted  on  his  soul ;  therefore  is 
 
 it  a  badge  of  the  highest  honour.  It  is,  my  brethren,  a  sign  of  a  change  of  state  ;  the 
 ring  showed  that  the  prodigal,  who  was  before  in  a  state  of  wrath  and  death,  was  now 
 brought  into  a  justified  state,  or  into  a  state  of  life  :  before  he  was  in  a  state  of  beggary, 
 but  now  brought  into  a  state  of  true  nobility.  "  The  righteous  is  more  excellent  than  his 
 neighbour,"  Prov.  xii.  26.  "  Jabez  was  more  honourable  than  his  brethren,"  because  he 
 Grace  figni-     was  a  gracious  person.     Or, 
 
 Uever's^frLC-  '^-  i'^k^  the  ring  to  signify  a  believing  sinner's  freedom  from  slavery  and 
 dom.  bondage.     Grace  is  a  certain  sign  and  pledge  of  that  spiritual  liberty  and 
 
 freedom  he  hath  received  from  Jesus  Christ ;  he  that  hath  this  ring,  i.e.,  faith  in  Christ, 
 hath  on  him  the  best  robe,  therefore  is  discharged  from  bondage  and  eternal  condemna- 
 tion :  he  that  hath  the  Holy  Spirit  is  made  free  by  Christ,  "  If  the  Son  therefore  make 
 you  free,  then  are  ye  free  indeed,"  John.  viii.  oQ.  "  Where  the  Spirit  of  the  Lord  is, 
 tiiere  is  liberty,"  2  Cor.  iii.  17.  All  those  that  receive  the  graces  of  the  Spirit,  are  free 
 from  sin,  from  the  guilt,  the  power,  and  punishment  thereof ;  they  are  also  freed  from  the 
 power  of  Satan,  and  from  the  condemning  power  of  the  law,  and  from  death  also  as  it  is 
 a  curse,  and  from  the  eternal  wrath  of  God  in  hell.  "  There  is  now  no  condemnation  to 
 them  that  areiu  Christ  Jesus,''  Eom.  viii.  1. 
 
 A  ring,  as  some  note,  is  an  emblem  of  eternity,  it  has  no  end  ;  so  all  spiritual  privileges 
 and  freedom  are  eternal. 
 
 Grace  adorns  '^^  Take  a  ring  as  an  ornament :  grace  is  only  that  which  adorns  the  soul, 
 the  soul,  OS  a  or  the  spiritual  ornament  of  every  man  and  woman  who  receives  it.  "  A 
 hand  "adorns  meek  and  quiet  spirit  is  in  the  sight  of  God  of  great  price."  What  are  out- 
 th*  hand.  ward  ornaments  of  the  body,  but   mere  vain  empty  things  tending  to  please 
 
 carnal  eyes  ?  But  grace  makes  a  person  lovely  in  the  eyes  of  God,  and  Jesus  Christ. 
 "  Thou  hast  ravished  my  heart,  my  sister,  ray  spouse ;  thou  hast  ravished  my  heart  with 
 one  of  tliir.e  eyes,  with  the  chain  of  thy  neck,'"  Cant.  iv.  9.  By  that  one  eye,  most  un- 
 derstand i?  meant  the  grace  of  faifli,  often  called   the  eys  of  faith,  which  is  a  self-empty- 
 
SKU.M.    XX.]  THE    I'AUAULl:    OF    Till",    PUODKiAl,    SOX.  405 
 
 ing  and  souMoathincr,  and  self-abasing  grace,  that  whicli  wholly  leads  out  the  soul  to 
 Jesus  Christ,  to  love  him,  to  exalt  him,  and  to  cleave  unto  him.  Our  Lord  con^jares  the 
 eye  of  his  spouse  to  the  eye  of  a  dove,  whose  eye  is  very  chaste  and  always  is  fixed  on 
 its  meat.  So  is  the  eye  and  faith  of  a  believer  at  all  times,  and  in  all  conditions  fixed 
 upon  Jesus  Christ  in  every  state ;  and  in  all  he  does  and  sutlers  for  him,  he  cries  with  the 
 blessed  martyr,  "  none  but  Christ,  none  but  Christ."  And  from  hence  this  eye  is  a  lovely 
 eye  in  his  sight.  And  then  the  chain  of  her  neck  signifies  the  complication  of  all  gi-aces  ; 
 yet  faith  is  the  uniting  and  principle  grace  of  all  others.  Grace   is   a 
 
 5.  And  lastly,  take  a  ring  as  a  signet  of  conjugal  love  and  union,  or  an  «'En  of  sig- 
 emblem  of  the  soul's  espousals  to  Jesus  Christ.  The  gi-ace  of  faith  par-  union  with""^ 
 ticularly  is,  as  I  said,  the  uniting  gi-ace,  i.e.,  that  faith  that  works  by  love.  Chnst. 
 No  man  is  married  to  Christ  without  faith,  though  the  Holy  Spirit  is  the  chief  bond  of 
 this  union,  and  is  that  which  works  faith  in  the  soul.  A  worthy  author,  speaking  of  this 
 ring  saith,  "  that  Ood  gives  a  true  penitent  faith,  by  which  it  is  espoused  to  sedgwiokon 
 Jesus  Christ ;  and  there  are  (saith  he)  six  tilings  which  conquer  in  marriages  ""^  prodigal, 
 (as  is  observed  by  such  who  write  of  marriages)  which  hold  good  also  in  our 
 spiritual  marriage  with  Christ,  and  are  signified  by  the  putting  on  of  this     fonrar""°m 
 
 rinrf.  marriage, 
 
 1  jMutual  consent.  2.  llutual  contracting.  3.  Mutual  obligation.  4.  Mutual  union. 
 5.  Mutual  right  and  interest.     6.  Mutual  society  and  communion. 
 
 1.  Mutual  consent ;  no  person  is,  or  can  be  espoused  and  married  to  Christ  ""*"»'  con- 
 without  a  heart}'  consent :  for  as  the  person  must  have  a  true  knowledge  of 
 
 Christ,  so  he  must  yield  to  accept  of  him  ;  for  a  marriage  ought  to  be  a  voluntary  trans- 
 action of  both  persons,  Jesus  Christ  acceptefli  of  the  sinner,  embraces  the  sinner,  and  the 
 sinner  accepteth  of  Christ,  they  give  themselves  to  each  other :  as  Christ  first  ohose 
 us,  so  we  chose  him,  it  is  a  free  and  ready  act  of  the  will.     "  They  gave  themselves  unto 
 
 the  Lord,"  &C.  Mutual  con- 
 
 2.  JMutual  contracting  of  the  soul  with  Christ,  and  contraction  is  done  by  "■"''"ig- 
 expression  of  words  proper  to  marriage,  not  that  I  will  take  thee,  &c.,  but  I  do  take 
 thde,  &c.  So  here,  not  that  I  purpose  hereafter  to  accept,  take,  and  receive  Christ  as  the 
 only  object  of  my  soul's  affectii^n,  but  I  do  now  receive  and  take  him  ;  though  this  is  not 
 expressed  with  the  words  of  the  mouth,  yet  it  is  the  voice  and  expressions  of  the  soul : 
 Clirist  in  his  word  declares  that  he  gives  himself  to  the  soul  with  all  he  is,  and  all  he 
 hath  ;  and  the  soul  freely  and  heartily  takes  Jesus  Christ  as  its  best  and  dearest  beloved, 
 contemning  and  forsaking  all  other  things  and  objects  for  bis  sake,  even  whatsoever  was 
 gain  or  dear  to  him  before.  jj„t„^i  ^^11. 
 
 a.  A  mutual  obligation  of  Christ  to  the  soul,  and  of  the  soul  to  Christ,  gation. 
 Some  do  call  this  resignation,  and  therefore  marriage  is  called  a  knot  or  tye,  wherein  the 
 two  persons  are  mutually  limited  and  bound  to  each  other  in  a  way  of  conjugal  separation 
 from  all  others  in  such  a  relation  ;  and  this  is  called  a  covenant.  Sirs,  Jesus  Christ  ob- 
 ligetli  himself  to  be  kind,  loving,  true,  and  faithful  to  the  soul;  and- the  soul  that  marries 
 Christ  doth  oblige  himself  to  be  true,  constant,  faithful,  and  obedient  unto  him.  The 
 soul  disclaims  all  other  lovers,  whether  objects  or  things,  that  sue  for  his  choicest  love, 
 affections,  and  delight,  promising  to  take  up  its  whole  satisfaction  and  complacency  in 
 Christ  alone,  resting  upon  him  and  nothing  else  for  justification  and  eternal  life  :  1  have 
 vowed  and  cannot  go  back,  saith  such  a  person. 
 
 4.  "  Mutual  conjunction  ;"  that  is,  they  two  are  now  become  one  ;  before  jiutuai  con- 
 marriage  they  were  twain,  or  not  thus  united  ;  "  They  two  are  not  flesh ;"     Junction. 
 
 1  Cor.  vi.  16.  Not  only  one  in  love  and  aflfections,  for  so  a  man  and  his  friend,  his 
 neighbour  or  brother  may  be  one  ;  but  one  flesh.  "  So  he  that  is  joined  to  the  Lord  is 
 one  Spirit,"  ver.  17.  The  divine  nature  that  is  in  Christ,  and  Spirit  that  is  in  Christ  is 
 in  that  person  who  is  united  to  him  ;  so  that  as  the  soul  and  body  makes  but  one  man, 
 so  Christ  and  believers  make  but  one  mystical  person,  or  Ciirist  mystical.  AVhat  union  is 
 nearer  and  dearer  than  this  ?  We  are  said,  by  virtue  of  the  promises  and  covenant,  "  to 
 partake  of  the  divine  nature,'"  2  Pet.  i.  4. 
 
 5.  Mutual  right  and  interest  in  each  other,  Christ  hath  by  our  voluntary  Mutual  right 
 obligation  and  covenant,  right  to  us,  and  we  have  right  to,  and  interest  in  *"''  interest, 
 him.  Christ  hath  right  as  a  head,  to,  in,  and  over  us,  to  guide  and  counsel  us;  he  hath 
 the  right  of  sovereignty  over  us,  and  our  duty  is  to  obey,  and  be  in  subjection  unto  him  : 
 but  though  the  wife  hath  not  power  or  authority  over  the  husband,  yet  she  hath  the  power 
 of  property  in  her  husband.     And,  my  brethren,  hereby  believers  have  right  to,  and  inter- 
 
40G  Tirr,  taeabi.e  of  the  rr,OT)inAT.  sox,  [r.nmc  ii. 
 
 est  in  all  Christ  liatli,  as  well  as  interest  in  his  person.  "  This  is  ray  beloved,  this  my 
 friend,  0  ye  daughters  of  Jerusalem,"  Cant.  v.  IG.  They  have  intereit  in  Christ's  righte- 
 ousness, and  in  his  riches  of  grace,  and  his  riches  of  glory.  A  believer  may  say  with 
 Thomas,  "  My  Lord  and  ray  God,"  and  with  the  spouse,  "  My  beloved  is  mine,  and  1  am 
 his,"  Cant.  ii.  llj.  And  as  Christ  endows  us  with  all  ho  hath,  as  he  is  our  head  and  hus- 
 dand,  so  all  that  we  are,  have,  or  can  do,  Ciirist  hath  interest  in  ;  all  I  have  (saith  the 
 soul)  Lord,  is  thine,  my  heart,  my  love,  desires,  and  afl'ections  ;  even  all  the  powers  of  my 
 soul,  and  all  I  can  do,  all  the  service  I  am,  or  shall  be  enabled  to  do  for  the  honour,  and 
 glory,  and  exaltation  of  thy  name,  is  thine. 
 
 Mutual  so-  *^-  ■'^'^'■^  lastly,  mutual  society  and  communion.  Marriage  infers  co-habita- 
 ciety  and  tion  as  Well  as  co-interest,  so  Christ  and  believers  dwell  together,  walk  toge- 
 commumon.  ^^^^^  ^^^  down  together,  and  sup  together,  and  have  mutual  love  to,  and 
 delight  in  one  another.  "  I  will  come  in  unto  him,  and  I  will  sup  with  him,  and  he  with 
 me,"  Kev.  iii.  20.  "  Enoch  walked  with  God  three  hundred  years,"  Gen.  v.  23.  And 
 what  a  privilege  and  honour  is  this,  "  i  will  dwell  iu  them,  and  walk  in  them,  and  I 
 will  be  their  God,  and  they  shall  be  my  people,"  2  Cor  vi.  16.  The  interest  of 
 Christ  is  the  interest  of  behevers ;  the  grand  work  and  business  of  Christ  in  this  world, 
 is  the  grand  work  and  business  of  believers,  which  is  Christ's  glory,  and  the  good 
 of  his  church  And  people,  they  have  mutual  promises,  mutual  privileges  ;  for  as  God  is 
 the  Father  of  Christ,  so  he  is  the  Father  of  believers  :  as  Christ  is  heir  of  all  things,  so  they 
 are  heirs  of  all  things,  co-heirs  with  him.  "  If  children,  then  heirs,  heirs  of  God,  and  joint 
 heirs  with  Christ,"  Kom.  viii.  17.  Is  there  a  kingdom  promised  to  Christ  ?  so  there  is  a 
 kingdom  promised  to  them.  "  Fear  not,  little  flock,  it  is  your  Father's  good  pleasure  to 
 give  you  the  kingdom,"  Luke  xii.  32.  Is  there  a  throne  promised  to  Christ  ?  so  there  is 
 a  throne  promised  to  them.  "  He  that  overcometh  shall  sit  down  with  me  in  my  throne," 
 Kev.  iii.  21.  Is  there  a  crown  promised  to  Christ  ?  so  there  is  a  crown  promised  to  them. 
 "  Henceforth  there  is  a  crown  of  righteousness  laid  up  for  me,  and  not  for  me  only,  but 
 for  all  tliem  also  that  love  his  appearance,"  2  Tim.  iv  8.  And  as  Christ  and  believers 
 have  communion  together  here,  dwell  together  here  ;  so  they  shall  for  evermore  dwell  to- 
 gether hereafter.  "  Father,  I  will  that  they  also  whom  thou  liast  given  me,  be  with  nie 
 where  I  am,  that  they  may  behold  my  glory,"  &c.,  John  xvii.  24.  Now,  I  say,  this  ring 
 may  signify  all  these  things,  and  many  more. 
 
 APPLICATION. 
 
 1.  0  happy  souls,  on  whose  hand  this  ring  is  put,  or  who  arc  thus  adorned,  honoured, 
 freed,  sealed,  aiid  married  to  the  Lord  Jesus  Christ ! 
 
 2.  We  infer  here  are  most  sweet  and  powerful  motives  and  encouragements  for  poor 
 prodigals,  lost  and  undone  sinners,  to  labour  to  return  hfinie  unto  God. 
 
 3.  We  may  also  infer,  that  God  intends  great  good,  yea  most  singular  mercies  and  fa- 
 voiu's  to  returning  sinners;  he  clothes  them,  he  adorns  them,  he  feeds  them,  he  seals  his 
 love  to  them,  pardon  to  them,  peace  to  them,  nay,  he  espouses  and  marries  them  to  his  own 
 Son  ;  he  assures  them  of  his  protection,  strength,  and  succour  at  all  times,  and  in  all  states, 
 trials,  and  troubles,  and  temptations  whatsoever.  Moreover,  he  will  never  leave  them  com- 
 fortless, nor  forsake  them  ;  he  justities,  he  adopts,  he  renews  and  sanctihes  them,  he  seals 
 the  truth  of  the  promises  of  eternal  life  unto  them. 
 
 4.  Try  yourselves  by  what  hath  been  said,  have  you  this  ring  on  your  hands,  i.  c,  the 
 true  grace  of  God  in  your  hearts?  are  you  adorned  therewith? 
 
 (1.)  Did  you  ever  see  the  transceudant  beauty  and  excellency  in  Jesus  Christ  ?  is  "  He 
 the  pearl  of  all  pearls,"  in  your  eye  the  chiefest  among  ten  thousand  ?"  is  there  no  beloved 
 like  your  beloved  ?  is  your  judgment  and  understanding  brought  to  an  assent  and  appro- 
 bation of  this  Christ  ?  do  you  see  that  there  is  life  in  him,  and  that  besides  him  there  is  no 
 Saviour  ?  do  you  see  he  is  worthy  of  your  acceptation  ;  do  you  know  that  you  need  him, 
 and  must  perish,  without  you  get  an  interest  in  him. 
 
 (2.)  Is  your  will  inclined  and  brought  to  a  ready  and  hearty  consent  to  embrace  him ; 
 have  you  by  faith  laid  hold  on  him  ;  hath  the  Spirit  of  God  united  your  souls  to  him,  and 
 wrought  his  divine  nature  and  image  in  you,  is  your  ring  no  counterfeit  ring ;  is  your  faith 
 !ill  pure  gold,  or  like  precions  faith,  or  the  faith  of  God's  elect,  what  fruits  doth  your  faith 
 bring  fortli  ? 
 
 But  to  proceed, 
 
 "  And  shoes  on  his  feet." 
 
SEitM.  y.K.]  t:if,  rAUAr.i.r.  •^v  the  riiniuGM,  sn.v.  4(i7 
 
 This  is  tiie  foiirtli  favour  and  crreat  blessing  liostowed  ou  the  returning  pro-  Wiiatia 
 
 tligal,  his  lips  were  kissed,  liis  back  clotlied,  his  liand  adorned,  and  now  his  shoes  on  hU 
 
 feet  are  shod.  Feet  are  often  talceu  for  the  iustriiment  or  spring  of  the  actions  "^^'^ 
 and  courses  of  men. 
 
 1.  Therefore  no  doubt  by  feet  is  meant  the  will  and  affections  of  his  soul ;  ■'''''"'■'  'it  <" 
 for  like  as  the  feet  of  a  man  carry  his  body  this  way  or  that  way,  so  doth 
 
 the  will  and  affections  carry  the  snul  into  obedience  to  Christ.  jiJnu'nt'to'"' 
 
 2.  Shoes  arc  an  ornament  to  the  feet.  "  How  beautiful  are  tliy  feet  with  ^''"^  '''-■^•'■ 
 shoes,  0  princes,  daughters,"  Cant.  vii.  1.  The  daughter  of  a  prince  hath  coninioidy  rare 
 and  costly  shoes  ;  it  is  an  uncomely  thing  to  see  a  virgin's  naked  feet,  or  homely  slioes  on 
 her  feet.  To  have  rich  and  curious  slioes  on  the  feet,  tends  to  the  glory  of  a  princess,  so 
 for  the  feet  of  a  Christian,  i.  e.,  his  will  and  affections  strongly  inclined  to  that  which  is 
 good,  it  is  his  beauty  and  glory. 
 
 3.  Shoes  signify  not  only  a  regular  will  and  affection  in  a  behever,  but  the 
 resolution,  readiness,  and  purpose  of  the  will,  Ac,  to  all  things  that  arc  spiri-     p'"""'  ''™?'* 
 tually  good,  and  whatsoever  is  commanded  of  God.     Joshua  was  well  shod,     m-«<  or  reso- 
 who  said,  "land  my  house  will  serve  the  Lord."     And  so  was  David,  "I     juuJdsway^ 
 have  sworn  that  I  will  keep  thy  righteous  precept."     St.  Paul  speaks  of  these 
 
 shoes,  "  And  having  your  feet  shod  with  the  preparation  of  the  gospel  of  peace,"  Eph.  vi. 
 15.  That  is,  have  continually  such  a  resolution  and  readiness  to  walk  in  the  ways  of  the 
 Lord  as  the  gospel  calls  for,  be  prepared  and  resolved  always  to  do  or  suffer  for  Jesus 
 Christ. 
 
 4.  Shoes  were  anciently  a  sign  of  freedom,  and  of  a  comfortable  state  ;  slaves  went  bare- 
 foot, but  when  the  prodigal  comes  to  have  shoes  on  his  feet,  it  might  signify  that  he  was 
 now  a  free-man,  a  son,  and  no  more  a  slave  of  sin  or  Satan. 
 
 5.  Shoes  are  not  only  an  ornament  to  the  feet  and  a  sign  of  freedom,  but     S''oespre- 
 they  are  also  a  preservative  against  cold,  and  many  disteiii]iers  of  the  body,     feefof  tiie 
 as  experience  shows,  so  strong  resolution  of  the  will,  and  the  raisedness  and     wouiids" 
 spiritualness  of  the  affections  is  an  e.xcellent  ])reservative  against  lukewarmness, 
 
 and  a  cold  frame  of  heart ;  if  you  are  not  shod  with  the  preparation  of  the  gospel,  or  have 
 not  ready  resolution  of  heart  to  follow  the  Lonl  fully,  your  spirits  will  soon  cool  to  heavenly 
 things,  and  one  disieaipcr  or  an  j'lher  will  seize  upou  you. 
 
 t.i.    Shoes  on  iiis  feet  may  ilenotc  his  being  tit  to  travel  through  any  diffi-     ^';/'|.'[' '? 
 cult,  stony,  or  thorny  paths,  where  such  who  are  barefooted  cannot,  dare  not    leiirs'n'ci'tiier 
 venture :  so  the  resolution  of  the  will  and  spirituality  of  the  affections,  causes     s?„V"^-"" "" 
 or  helps  a  Christian  to  venture  through  all  dilliculties  in  God's  ways.     A.  nu^n     tiionis. 
 that  wants  courage,  zeal,  and  resolution,  is  afraid  to  venture  through  the  thorns  and  briars 
 of  the  tlesh,  temptations  of  Satan,  tlic  cares  of  the  world,  and  the  deceitfulness  of  riches; 
 he  is  like  a  man  who  is  barefooted,  he  sees  thorns  and  pricking  briars  in  his  way ;  0,  says 
 he,  I  dare  not  venture  further,  I  shall  be  wounded  :  but  a  man  who  has  excellent  shoes  on 
 his  feet  fears  nothing,  but  goes  forward  ;  so  he  that  hath  a  resolved  will  and  preparedness 
 of  heart,  his  atVections  raised  sublime,  and  heavenly,  he  is  not  daunted,  nor  faint-hearted, 
 though  lie  meets  with  never  so  many  difficulties,   snares,  and  temptations  from  within  and 
 from  without. 
 
 7.  Shoes  (saith  one)  are  sometimes  put  for  a  mortified  disposition  to  the  Sedgwick. 
 world :  for  as  shoes  keep  th.e  feet  at  a  distance  from  the  earth,  and  with  them  we  trample, 
 80  by  the  gospel  preparation,  (i.  e.,)  a  ready  purpose  of  the  will,  and  spiiituality  of  the 
 aff'ectionS;  a  believer  tramples  upon  all  the  sinful  pleasures,  riches,  and  honours  of  this  evil 
 world,  anil  as  shoes  strengthen  the  feet,  so  hereby  the  feet  of  the  soul  are  strengthened, 
 God  is  said  "  to  keep  the  feet  of  his  saints,"  1  Siira.  ii.  0.  "  Wilt  thou  not  keep  mv  feet  from 
 laUing  ?■'  Psal.  hi.  13. 
 
 Doct.  God  gives  a  true  believer  a  will  to  do  good,  and  hcivenly  affections,  by  which  he 
 is  strengthened  graciously  in  his  iiiward  man,  to  walk  in  a  holy  course  of  life,  and  ueW 
 obedience. 
 
 I.  I  shall  show  yon  what  a  courre,  singular  life,  or  holy  walking  in  new  obedience  is. 
 
 IL  Why  God  dotli  enable  tlicin  thus  to  walk. 
 
 IIL  Ai-ply  it._ 
 
 L  It  is  a  different  course  of  life,  a  singular  walking  to  all  other  men  ;  the    ^.',','1',?*"'' 
 prodigal  before  his  conversion  (saith  one)  walked  with  naked  feet,  wildly,     (iurernnt 
 loosely,  disgracefully,  dangerously  ;  but  now  he  hath  shoes  to  put  ou  his  feet,     fifl!'from 
 his  heart  is  not  only  altered,  but  his  life  also ;  not  only  his  disposition,  but  his     otiiti«. 
 condition  ;  not  only  his  condition,  but  his  conversation.     Believers  arc  exhorted  to  "  put  off 
 
■^08  THK    PA::AF.!,r    OF   THK   PUnniflAI,    soy.  [book    II. 
 
 their  former  conversation,"  Eph.  iv.  22  ;  and  as  tliey  are  made  free,  and  become  tbe  ser- 
 Tants  of  "  righteousness,  they  have  their  fmit  unto  hoUness,"  Rom.  vi.  18,  22. 
 A  heaTeniy  2.     They  that  have  these  shoes  on  their  feet  walk  in  an  heavenly  and 
 
 1  e.  spji-jtual  course  of  hfe  ;  others  are  carnally  minded,  but  these  are  s)iiritua!ly 
 minded :  others  have  their  affections  set  on  things  below,  but  these  "  have  their  affections 
 set  on  things  above,"  Col.  iii.  1,  2.  Before  their  feet  carried  them  perhaps  to  play-houses, 
 to  music-bouses,  and  to  tippling-houses  ;  but  now  their  feet  carry  them  into  the  courts  of 
 God's  house,  and  they  delight  more  in  praying  than  tliey  did  playing. 
 ,„  ,  3.     It  is  a  regular  course  of  life.     The  feet  fsaith  the  same  author")  when 
 
 in  a  regular       -,  ,      .       i         ..  ,  /.       ,        ,  '  ,  ' 
 
 course  ofiife.  Shoes  are  on,  are  restramed  as  it  were,  and  confined  ;  they  are  kept  to  a  size, 
 and  do  not  squander  this  way  and  that  way :  so  a  believer  walks  not  loosely 
 nor  uncomely,  but  he  takes  straight  steps  with  his  feet ;  he  walks  by  the  rule  of  God's 
 word,  not  as  vain  and  carnal  persons  walk,  nor  according  to  the  course  of  this  world  ; 
 In  an  up-  ^^^  "  ^is  conversation  is  as  becometh  the  gospel  of  Christ,"  Pliil.  i.  27. 
 o/ufc  ™""°  '^'  ^^  ^°  upright  course  of  life  ;  as  the  shoes  keep  the  feet  up  on  either 
 side,  so  they  are  upright-hearted,  they  walk  uprightly  ;  the  living  creatures 
 feet  (spoken  of  by  Ezekiel)  were  straight,  Ezek.  i.  7.  The  saints  are  thorough  for  God, 
 the  same  in  ■;ecret  as  in  public  ;,  their  whole  course  is  uniform,  comely,  and  beautiful. 
 "How  beautiful  are  thy  feet  for  shoes?"  Cant.  vii.  1,  saith  Christ  of  his  spouse  :  they  act 
 according  to  those  most  excellent  principles,  from  faith  and  love,  and  according  to  the  state, 
 grace,  and  dignity  attained  ;  and  to  high  and  glorious  ends,  i.  e.,  that  God  may  be  glori- 
 An  exem-  ^^^'  •  ^''^Y  '^^'^  D'^'  *^'*'''  •'""I  bonour,  but  the  honour  of  Jesus  Christ. 
 "fiif  '^'""^'  ^-  Their  walk  and  conversation  is  an  exemplary  walk  ;  it  is  not  only  pro- 
 fitable to  themselves,  but  to  others  also  :  their  path  and  holy  walk  gives  light 
 and  directions  to  such  who  walk  in  darkness.  "  There  is  good  to  be  got  by  him  that  is 
 made  good,"  saith  one  ;  not  by  his  doctrine  only,  but  by  his  walk  and  conversation  also  : 
 as  their  lips  feed  many,  so  do  their  lives  also. 
 
 II.  From  whence  is  it,  or  why  doth  God  put  such  shoes  on  their  feet,  to  enable  them 
 Why   belie-     '"  ^^'^^ '"  such  a  gracious  and  religious  manner  ? 
 
 w?k  ^^?^^         ^-     ^"'^  ^'**^'  given  them  a  spiritual  nature,  to  the  end  they  might  live  a 
 shoes  on  Spiritual  life,  that  so  the  goodness  of  their  state  may  be  evidenced  by  their 
 
 their  feet.        jj^jy  conversation,  and  goodness  of  their  life. 
 
 2.  Because  it  was  the  design  of  God  in  giving  of  his  Son  to  die,  "  to  redeem  them 
 from  all  iniquity,  and  make  them  a  peculiar  people,  zealous  of  good  works,"  Tit.  ii.  14. 
 
 3.  God  hath  given  them  such  shoes,  because  of  the  ditficulty  of  the  way  in  which  they 
 are  to  walk ;  great  trials,  great  afflictions,  and  strong  temptations,  call  for  great  and  strong 
 resolutions,  and  raised  and  sublime  affections,  and  holy  watchfulness. 
 
 4.  Because  he  would  prevent  their  falling,  these  shoes  keep  their  feet  from  sliding,  and 
 their  souls  from  being  wounded.  Many  who  want  these  shoes,  the  briers  and  thorns,  or 
 cares  of  this  world,  and  the  deceitfulness  of  riches  wound  to  death. 
 
 5.  Because  hereby  God  designs  much  glory  to  himself,  as  well  as  profit  and  comfort  to 
 their  souls  ;  his  gi-ace  hereby  is  magnified  in  the  excellent  nature  and  quality  thereot.  What 
 can  the  common  principles  of  nature  do,  in  comparison  of  the  gi-aces  of  the  Holy  Spirit  in 
 the  hearts  of  believers  ?  It  is  one  thing  to  walk  as  men,  and  another  thing  as  saints,  or 
 men  born  from  above,  bom  of  the  Spirit. 
 
 U  SE. 
 
 Ist.  Exhortation.  Get  these  shoes  on  your  feet,  as  well  as  the  best  robe  upon  your 
 backs :  do  not  only  desire  to  be  justified  and  saved,  but  also  to  walk  in  an  even,  upright, 
 and  straight  path,  and  to  be  inwardly  sanctified. 
 
 1.  They  are  shoes  made  by  a  skilful  and  excellent  workman,  viz.,  the  Holy  Spirit,  and 
 they  exactly  fit  the  feet  of  your  souls ;  and  though  they  pinch  the  flesh,  yet  they  are  easy 
 to  the  Spirit :  indeed  they  tend  to  mortify  the  lusts  of  the  flesh,  which  hinder  the  soul  in 
 its  spiritual  course. 
 
 2.  They  are  lasting,  and  will  not  wear  out ;  they  are  like  the  shoes  of  the  people  of 
 Israel  in  the  wilderness,  "  which  waxed  not  old  for  forty  years." 
 
 3.  Your  holy  conversation  will  honour  your  profession,  and  raise  the  beauty  and  glory  of 
 religion.  By  this  means,  wicked  men  think  it  strange  that  you  run  not  witli  them  to  the 
 same  excess  of  riot.  Men  can  better  judge  of  our  lives  and  conversations,  than  they  can 
 of  our  principles. 
 
StKM.    XXI.]  THE    PARABLK    OF    THE    PRODIGAI.    iON.  409 
 
 4.    Anil  otherways  your  nakedness  in  part  will  appear  to  your  shame  and  reproach. 
 
 iidly.  lufurmation.  This  may  inform  us,  wliy  so  many  are  so  uncomely  iu  tlicir  going 
 or  walking.  Alas  !  they  want  these  shoes  on  their  feet,  tliey  want  holy  affections,  howed 
 wills,  and  Christian  resolution ;  they  do  not  "  with  full  purpose  of  heart,  cleave  unto  the 
 Lord,  nor  unto  one  another  in  love :  "  but  Daniel  purposed  in  his  heart  that  he  would  not 
 defile  himself  with  the  portion  of  the  king's  meat,"  &c.  Did  professors  purpose  not  to  ad- 
 here to  any  temptation ;  nor  do  any  unpleasant  action,  nor  neglect  any  known  duty,  nor 
 countenance  any  disorderly  person  or  practice,  what  comely  walkers  should  we  have  in  our 
 churches. 
 
 3dly.  Moreover,  this  may  inform  us  what  the  cause  is  so  many  are  hurt  and  wounded, 
 and  halt  in  the  way  ;  alas  !  their  feet  want  shoes,  they  are  not  shod  with  the  preparation  of 
 the  Gospel  of  peace ;  and  by  this  means  they  give  way  to  a  contentious  and  quarrelling  spirit, 
 and  disturb  their  own  peace,  and  peace  of  the  church  also.  It  is  for  want  of  these  shoes 
 of  preparation,  that  so  many  neglect  their  communion  to  the  grief  of  their  pious  brethren. 
 
 4thly.  It  may  be  improved  to  the  comfort  of  such  Christians  that  are  shod  with  the  pre- 
 paration of  the  Gospel  of  peace,  who  are  ready  always  to  every  good  work.  Others  are 
 like  men  that  have  not  their  shoes  on,  they  are  not  ready  to  comply  with  this  Christian  duty, 
 and  that  Christian  duty,  but  raise  up  one  cavil  or  another  against  it :  but  you  who  have  shoes 
 on  your  feet,  are  always  ready  to  every  good  work,  nay,  completely  armed  to  oppose  the 
 enemy  of  your  souls,  and  to  engage  in  any  difficulty  whatsoever,  and  therefore  you  shall  stand 
 in  the  hour  of  temptation. 
 
 SEUMON    XXI. 
 
 And  bring  hither  the  fatted  calf,  and  kill  it :  and  let  us  eat  and  be  merry. — Luke  xv.  23. 
 
 FmsT  the  father  called  for  the  best  robe  to  put  upon  his  returned  prodigal,  and  shoes  to  put 
 on  his  feet ;  and  he  being  well  clothed  and  adorned,  and  well  shod,  he  now  calls  for  the  best 
 he  had  to  feed  and  feast  him. 
 
 The  poor  prodigal  when  became  to  himself,  finding  he  was  "pinched  with  hunger,"  (being 
 almost  starved,  and  ready  to  perish)  thought  of  the  plenty  that  was  in  his  father's  house,  "  In 
 my  father's  house  is  bread  enough,  and  to  spare."  He  wanted  bread  ;  if  he  could  have  no- 
 thing but  bread,  it  would  have  satisfied  him  ;  he  seemed  to  desire  no  more  than  the  bread  of 
 his  father's  house  ;  but  now  he  is  come  home,  his  father  calls  for  the  best  he  had.  "  Bring 
 hither  the  fatted  calf,  and  kill  it."  Though  it  was  killed  before,  yet  the  Holy  Ghost  inti- 
 mates as  if  it  was  now  to  be  slain,  and  thai  particularly  too  for  this  one  lost  sou. 
 
 Doct.     One  sinner  could  not  be  fed,  unless  the  Lord  Jesus  be  slain  and  made  food  for 
 
 his  soul.  ^''"''"  "' 
 
 Some  (as  our  annotators)  take  the  best  robe  to  mean  our  inherent  righteous-  ^°°"  """o*- 
 ness,  but  I  have  showed  that  cannot  be  the  best  robe.  I  should  rather  (saith  he)  choose  to 
 interpret  the  killing  the  fatted  calf  for  the  prodigal  to  represent  the  "  application  of  the 
 blood  of  Christ,  which  is  made  to  every  sinner  that  truly  repenteth,  and  maketb  application 
 to  God  for  mercy  :  and  the  best  robe,  the  righteousuess  of  Christ,  which  is  reckoned  that 
 moment  to  the  sinner  that  believeth."  All  indeed  that  speak  of  the  fatted  calf,  believe  it 
 meaneth  the  Lord  Jesus  Christ,  sometimes  expressed  by  a  lamb,  the  best  of  all  the  flock, 
 and  sometimes  by  a  kid,  as  ver.  29.  "  And  yet  thou  never  gavest  me  a  kid,"  &c.  The 
 reason  why  1  conclude  it  signifies  Jesus  Christ,  is  because  he  only  is  the  food  of  our  souls, 
 and  he  that  feedeth  not  on  him  cannot  live,  but  must  perish  :  and  although  mention  is  made  of 
 the  best  robe  before  (as  if  he  had  that  on  before  he  fed  upon  Jesus  Christ,  or  beard  of  the 
 fatted  calf)  yet  we  must  know  every  thing  cannot  be  expressed  together  ;  besides,  a  sin- 
 ner no  doubt  is  first  apprehended  by  Jesus  Christ,  before  he  apprehendeth  him  :  for  the 
 Spirit  (which  is  the  bond  of  union,  aiid  the  seed  of  faith)  is  received  before  the  act  of  faith 
 is  exerted,  or  sensible  comfort,  joy,  and  peace,  experienced  by  a  believer ;  for  faith  is  a 
 fruit  of  the  Spirit,  and  his  feeding  upon  the  fatted  kirl  may  denote  his  sensible  enjoyment  of 
 peace  ami  comfort  in  believiug.  The  prodigal  before  fed  (you  heard)  upon  husks,  on  vanity, 
 on  the  wind,  i.  e.,  upon  the  sinful  pleasures,  profits,  and  honours,  &c..  of  this  worid  :  but 
 now  he  is  returned  to  his  father's  house,  he  must  eat  the  best,  eat  that  which  is  good,  and 
 his  aoul  delight  itself  in  fatneis. 
 
410  THE   TAnABtK   OF   T!iE   PKriDIOAl,    SON.  [rOfiK   II. 
 
 Fat,  fatfod,  fatness,  signifies  lliat  wliicli  is  tlie  Lrst,  tlie  most  clioice  and  most  oxcolicnt 
 of  every  thing  ;  we  read  of  the  "  fat  of  wine,  the  fat  of  oil,  the  fat  of  wheat,  the  iat  of 
 the  land,"  Numb,  xviii.  12.  "  It  is  said  of  Asher,  his  bread  shall  he  fat,"  Gen.  xlv.  18. 
 He  shall  have  the  best  bread,  and  abundance  ot  it.  "  They  shall  bo  fed  with  the  fetness 
 of  thy  house,"  Gen.  xlix.  20,  "  I  will  feed  them  in  a  fat  pasture,"  Psal.  xxxvi.  8,  the  best, 
 the  choicest.  So  here,  the  fatted  calf,  fatted  lamb,  or  kid,  signifies  the  best,  or  that  which 
 excels  in  its  kind. 
 
 AViint  18  Bring  hither ;  that  is,  set  before  liim  the  best  provision  of  my  house  ;  he 
 
 is  meaut  by      shall  eat  the  fat,  that  which  is  delicious  or  most  dainty  food  ;  the  very  best 
 hitiierThe        I  have  shall  not  be  withheld  from  him  ;  he  shall  eat  that  which  is  "  meat  in- 
 fatieii  calf.       cleed,  and  drink  that  which  is  drink  indeed,"  John  vi.  55. 
 y^^^g  j,^^  You,  my  servants,  my  ministers,  bring  forth  a  slain  Saviour,  my  iatted 
 
 Berviinis  are  lamb,  that  is  killed  and  roasted  in  the  fire  of  my  wrath,  to  feed  hungry  sin- 
 that  bring  jt.  ^^^^  withal ;  present  a  crucified  Christ  before  their  eyes,  that  they  by  faith 
 may  feed  and  feast  thereon.  Do  not  feed  them  with  such  things  that  cannot  satisfy  their 
 precious  souls  ;  they  shall  not  eat  their  own  husky  bread,  nor  the  trash  of  their  own  doings, 
 nor  feed  upon  airy  notions,  nor  upon  corrupt  and  poisonous  meat ;  but  upon  my  i'atted 
 Lamb,  or  upon  a  crucified  Christ,  and  on  what  he  is  made  to  every  one  that  truly  bcliev- 
 eth  on  him. 
 
 But  more  comprehensively,  by  the  fatted  kid,  or  calf,  is  no  doubt  meant  all  the  spiritual 
 blessings  and  choicest  refreshments  and  comforts  comprehended  in  a  sinner's  receiving  of 
 the  Lord  Jesus  Christ.  Our  heavenly  Father  allows  the  best  to  feed  and  feast  the  re- 
 turned or  believing  tinner  ;  be  is  a  great  King,  and  therefore  the  best  provision  of  his 
 house  is  the  very  best  in  heaven  and  earth. 
 
 From  hence  let  me  note  one  or  two  doctrinal  truths. 
 
 Doct.  I.  That  a  returning  sinner,  or  a  believer  is  not  only  richly  clothed  and  richly 
 adorned,  but  also  richly  fed,  he  bath  the  best,  the  most  refreshing,  strengthening,  and 
 comforting  provision  of  God's  house. 
 
 II.  That  no  food,  meat,  nor  bread  will  satisfy,  strengthen,  cheer,  and  comfort  a  poor 
 sinner,  but  only  feeding  upon  a  slain  Saviour. 
 
 "  My  flesh  is  meat  indeed,"  &e.,  saitli  our  blessed  Saviour,  no  food  like  a  crucified 
 Jesus  for  poor  perisliing  sinners.  "  Veiiiy,  verily,  1  say  unto,  E.xcept  ye  eat  the  flesh  of 
 the  Son  of  Man,  and  drink  his  blood,  ye  have  no  life  in  you.  AYhoso  eateth  my  flesh  and 
 drinketh  my  blood,  hath  eternal  life,"  Ver.  53,  54. 
 
 I.  I  shall  show  you,  why  God  will  feed  believing  sinners  with  the  best  of  bis  house, 
 or  with  a  crucified  Christ. 
 
 II.  Prove  that  this  feast,  this  food,  contains  the  best  of  all  God's  house,  or  wliat  he 
 hath  to  give  unto  our  souls. 
 
 III.  Show  why  feeding  upon  Jesus  Christ  is  set  forth  by  feeding  on  a  fatted  calf,  kid, 
 or  lamb. 
 
 IV.  Shov\-  you  who  they  are  that  feed  upon  the  fat  things,  or  best  of  God's  house. 
 I.  Why  will  Ctod  feed  sinners  with  the  best  of  his  house,  itc. 
 
 1.  Because  no  other  spiritual  food  is  good  for  the  soul.  "  Eat  you  that  which  is  good." 
 Implying  that  nothing  that  sinners  can  meet  with  short  of  Christ,  or  besides  Jesus  Christ, 
 is  good. 
 
 (1.)  Sinful  pleasures,  riches,  honours,  self-righteousness,  or  moral  righteousness,  are 
 .not  proper  food  for  lost  sinners.  What  are  these  things  ?  they  are  compared  to  husks  or 
 grains,  which  the  swine  of  this  world  feed  upon;  they  are  swines'  meat,  they  only  feed  the 
 sensual  part  of  man,  and  cannot  feed  his  precious  and  imniorlnl  soul. 
 
 (2. J  Or  what  are  the  traditions  and  commandments  of  men,  but  corrupt  food,  of  which 
 ■we  are  bid  not  to  "  touch,  taste,  r.or  handle  ?"  Col.  ii.  21,  22. 
 
 (3.)  Or  what  is  false  doctrine,  errors,  and  heresies,  but  poisonous  food  ?  it  will  poison, 
 and  utterly  destroy  the  souls  of  such  that  feed  tliereon. 
 
 2.  Because  all  other  food  is  forbidden,  it  is  prohibited,  or  forbidden  meat 
 food  forbid.  (as  the  fruit  of  the  tree  of  knowledge  was  to  our  first  jjarents),  upon  pain  of 
 eternal  death,  sinners  are  forbid  to  i'eed  upon  any  food,  save  upon  Christ  alone, 
 or  upon  the  doctrine  of  a  crucified  Saviour,  on  his  obedience,  on  bis  righteousness,  on  his 
 death  and  merits.  If  any  preach  justification  and  eternal  life  by  any  other  way,  or  bring 
 in  any  other  gospel,  "  Let  them  be  accursed,"  Gal.  i.  9,  and  let  all  that  receive  any  other 
 Cbrist  was  gospel,  or  feed  on  any  other  food,  dread  the  same  penalty  and  eternal  danger, 
 jirtiiared  for         y_     Because  this  food,  viz.,  a  crucified  or  slain  Saviour,  was  provided  for 
 
SF.njr.  XNI.]  TiiF.  r.VR.vr.T.F.  nr  tiif.  rnnmn  \l  snv.  411 
 
 returning  siniiprs,  ov  licliftvinir  sinnnrs,  as  an  act  of  iiilinitfi  wisdom,  lovn,  ami     our  fooii 
 goodness'  to  feed  upon  from  otei-nitj'.      "  Ilim  being  delivered  up  by  the  de-     l;':™/'"-"""- 
 terminate  counsel  and  foreknowledge  of  God,  ye  liave  crucilicil  and  slam," 
 Acts  ii.  :^3.      Heiicc,  also  it  is  said,  "  He  was  a  Lamb  slain  from  the  foundation  of  the 
 world,"  ~Kev.  xiii.  8. '  0  the  riches  of  God's  preventing  grace  1    how  early  did  he  provide 
 for  poor  sinners  !  the  plaister  was  prepared  before  we  were  wounded,  and  the  price  of  re- 
 demption before  we  were  brought  into  slavery,  and  bread  bjfore  we  were  hungry,  and  a 
 fountain  to  wash  in  before  we  were  detiled. 
 
 4.  Because  the  Son  of  God,  the  Lamb  of  God,  was  roasted  with  the  fire,     Cimst  h 
 broken  and  made  fit  meat,  on  purpose  to  feed  believing  sinners.     God  was  at     food  for  us. 
 no  small  cost  in  providing  of  this  banquet  for  liis  guests.     Should  any  of  you 
 
 layout  tliousands  to  provide  a  feast  for  your  friends,- surely  you  would  have  them  eat  and 
 feed  thereon ;  you  would  say,  bring  hither  the  fatted  calf,  and  the  wine  winch  I  have 
 niin-'led.  God  hath  furnished  his  table.  "  Wisdom  (that  is,  the  wisdom  of  God)  hath 
 killed  her  beasts,  she  hath  mingled  her  wine,  she  hath  furnished  her  table,  and  she  hath 
 sent  forth  her  maidens,"  viz.,  (Prov.  i.K.  2,)  the  ministers  of  the  gospel,  to  make  all  this 
 known  to  sinners,  and  to  show  how  willing  God  is  they  should  eat  thereof. 
 
 5.  Because  believers  are  the  son?  and  daughters  of  God,  they  are  the     ^^^^'^^^liTj 
 Kings  children,  and  sliall  he  deny  them  to  eat  of  the  best  in  all  his  house  !     with  tne 
 What  father  would  refuse  to  let  his  dear  children  have  the  best  he  hath, 
 especially  when  he  had  on  purpose  provided  it  for  them  ?      It  is,  my  brethren,  the  chil- 
 dren's meat,  it  was  not  provided  for  dogs.     "  Shall  I  take  the  children's  bread  and  cast  it 
 unto  dogs  ?■'  Matt.  XV.  26.  ••   ^      -n     i. 
 
 Again,  our  Lord  saith,  "  Give  not  that  which  is  holy  to  dogs,'  Matt.  vn.  b.  But  he 
 that  "belie  veth  in  Christ  is  a  child,  and  no  dog.  The  prodigal  was  a  son  before  by  crea- 
 tion,  but  now  he  is  a  son  of  God  by  adoption  ;  nay,  he  is  begotten  and  born  of  God,  and 
 so  a' son  by  regeneration  ;  and  therefore  the  Father  feeds  him  with  the  best  of  his  house. 
 
 G.     Because  they  are  invited  to  this  feast,  and  are  bid  to  eat ;  many  others     Sainu^are  ^ 
 were  invited,  but  they  desired  to  be  excused;  but  the  prodigal  came,  the  poor,     foear"  " 
 the  halt  and  blind  came  ;  and  what  saith  Christ  to  them  ?    "  Eat,  0  friends, 
 drink,  yea,  drink  abundantly,  0  beloved,"     Cant.  v.  1.     Also  it  is  no  more     Se|f ;?„™"- 
 than  what  God  hath  promised  to  such  he  brings  into  his  house.  "  They  shall     Matt.  xxii. 
 be  abundantly  satisfied  with  the  fat  things  of  thy  house,  and  thou  shalt  make 
 them  drink  of  the  rivers  of  thy  pleasures,"   Psal.  xxxvi.  8.     And  again,  he  saith,     "Eat 
 ye  that  which  is  good,  and  let  your  soul  delight  itself  in  fatness,"     Isa.  Iv.  2.     Shall  God 
 provide  thus  for  believing  sinners,  and  bid  them  cat ;    and  also  knowing  what  need  they 
 have  of  this  food,  is  it  any  marvel  he  saith,  "  Bring  hither  the  fatted  calf?      This  is  his 
 commandment,  that  we  should  believe  on  the  name  of  his  Son  Jesus  Christ,"     1  John  iii. 
 23,  i.  e.,  this  is  his  command,  that  we  feed  on  the  Lord  Jesus  Christ.      |'  Eat  his  flesh, 
 and  drink  his  blood."     Fly  to  him  for  righteousness,  rest  upon  him  at  all  times  for  justifi- 
 cation, sanclilication,  for  strength,  help,  support,  succour,  comfort,  and  consolation,  and  for 
 whatsoever  we  need  as  long  as  we  are  in  this  world. 
 
 7.     God  will  have  believing  sinners  feed  on  Jesus  Christ,  or  on  the  best  of    Gotiiiagprc- 
 his  liouse,  for  his  jjromise  sake  ;    who  hath  said,    "  He  will  give  grace  and     }.^^'j  Jif 
 glory,  and  no  good  thing  will  he  withhold  from  them,"    &c.  I'sal.  Ixxxiv.  11.     suiuts  with 
 "  The  young  lions  do  lack,  and  suft'er  hunger  ;    but  they  tliat  seek  the  Lord,     ^'"'  '"^"' 
 shall  not  want  any  good  thing,"'  Psal.  xxxiv.  10.      "  He  will  give  meat  to  them  that  fear 
 him,  he  is  ever  mindful  of  his  covenant,"    Psal.  ci.  5.     When  a  sinner  returns  to  God,  lie 
 shall  have  all  things  whatsoever  that  are  good. 
 
 Object.  But  perhaps  some  poor  child  of  God  may  object,  and  say  I  want  many  good 
 things. 
 
 Answ.  1.  You  may  call  such  things  good  things,  which  God  knows  arc  not  good  for 
 you  ;  he  must  be  judge,  who  only  knows  what  is  best  for  us. 
 
 2.  You  may  call  such  things,  good  things,  which  though  good  in  themselves,  yet  are 
 but  husks,  or  dross  in  comparison  of  those  things  that  God  bestoweth  upon  you. 
 
 3.  The  poorest  saint  on  earth  hath  the  very  best  of  heaven  for  his  precious  ^'^'iJ^t'imrtuo 
 soul,  the  best  clothing,  the  best  ornaments,  and  the  best  food.  lie  dwells  in  best  of  hea- 
 the  best  house  or  habitation ;  "  For  he  dwells  in  God.   Thou,  Lord,  hast  been     ""• 
 
 our  dwelling-place  in  all  generation,''  Psal.  xc.  1.  He  hath  the  best  friends,  the  best 
 company,  the  best  riches,  the  best  honour  ;  he  is  a  child  of  God,  and  an  heir  of  glory,  he 
 hath  the  best  pleasures,  the  best  peace,  and  the  best  privileges,  and  sliall  have  the  best 
 
412  THK    PARABLE    OF    THE    PnoWGAL    SON.  [bOOK    II. 
 
 end  ;  lie  has  the  best  retinue  or  guard  to  attend  him,  and  wait  on  hira,  and  to  minister  to 
 him,  viz.,  the  holy  angels  of  God  ;  and  the  best  promises.      "  Godliness  hath  the  promise 
 of  the  life  that  is  now,  and  of  that  which  is  to  come,"'  1  Tim.  iv.  8. 
 ~  .„,  .  4.     Moreover,  whatsoever  a  believer  hath  of  the  things  of  this  world,  he 
 
 Saints  have       i      ,     ,  .  ,  i  .  ,  i  .  t     ,    ,  , 
 
 the  best  of       hath  them  without  a  curse ;    those  things  that  the  wicked  have,  thej'  have 
 
 the  earth.         ^-^jj  ^^  curse  ;  and  not  only  so,  but  believers  have  every  thing  sanctified  to 
 
 them,  and  in  love  ;  nay,  more,  they  have  also  God  with  them,  Christ  with  them.       Alas  ! 
 
 wdiat  are  all  the  things  of  this  world,  and  no  God,  no  Christ,  no  pardon,  no  peace  ?  "  There 
 
 is  no  peace,  to  the  wicked,  saith  my  God,"     Isa.  xlviii.  22.     "  A  little  that  a  righteous 
 
 man  hath  is  better  than  the  revenues  of  many  wicked,"  Psal.  xxxvii.  16. 
 
 Bitter  things         5.     What  though  you  have  some  bitter  things,  bitter  to  the  body,  yet  God 
 
 D.aybe  the       gees  thev  are  best  for  the  soul  ;    it  is  hard  to  persuade  a  carnal  man  that  La- 
 best  things.  ,     ,  ,  ,  •  ,        T%- 
 
 zarus  liad  better  things  than  Dives. 
 
 6.  Besides,  all  afflictions,  trials,  sorrows,  or  bitter  things  that  a  child  of  God  meets 
 with,  are  mixed  with  sweet ;  also  their  sorrows  will  be  but  short,  and  shall  be  turned  into 
 joy.  Nay,  "  Their  afflictions  which  are  but  for  a  moment,  work  for  them  a  far  more  ex- 
 ceeding and  eternal  weiglit  of  glory,"  2  Cor.  iv.  17. 
 
 Spiritual  "■     If  we  had  perhaps  what  some  others  have,  it  would  surfeit  us,  nay,  poi- 
 
 food  forfeits  son  and  undo  our  souls.  Men  may  eat  to  excess ;  drink  to  excess ;  but  those  things 
 which  believers  feed  upon  and  enjoy,  they  cannot  have  to  excess,  they  are  things 
 that  neither  cloy  nor  surfeit  the  soul.  If  we  had  no  winter,  worms  and  weeds  would  spoil  the 
 wheat,  and  destroy  our  gardens.  So  had  we  no  sharp  trials,  no  afflictions,  no  winterly 
 weather,  our  corruptions,  or  the  love  of  this  world,  miglit  destroy  and  ruin  our  souls. 
 
 8.  Would  you  be  like  the  swine  of  this  world,  rather  feed  on  their  husks  aud  trash,  than 
 on  the  choice  food  of  your  Father's  house  ?  What  are  all  earthly  riches,  honours,  aud 
 sensual  pleasures,  to  the  riches  of  grace  and  glory  ? 
 
 APPLICATION. 
 
 1.  This  may  tend  to  reprove  such  ministers  who  do  not  as  God  commands,  viz., 
 "  bring  forth  the  fatted  calf,"  or  the  precious  Lamb  of  God  for  sinners  to  feed  upon ;  or 
 that  do  not  preach  Christ  as  the  sum  and  substance  of  all  their  ministry.  "  We  preach 
 Christ  crucified,"  1  Cor.  i.  23. — Philip  went  down  to  the  city  of  Samaria,  "  and  preached 
 Christ  to  them,"  Acts  viii.  5 ;  and  St.  Paul  rejoiced  that  Christ  was  preached,  though 
 some  "  preached  him  out  of  strife  and  contention,"  Phil.  i.  15.  The  great  subject  all 
 the  holy  apostles  preached,  was  Jesus  Christ,  or  a  crucified  Saviour. 
 How  to  2.  By  this  vou  may  know  who  are  true  ministers,  from  such  who  are  cor- 
 
 know      true  ,        •'  /  i.  •.  j.  i      ^       i 
 
 ministers.        rupt,  or  counterieit,  or  false  teachers. 
 
 (1.)  Some  instead  of  bringing  Jesus  Christ  or  preaching  Christ,  bring  forth  the  tradi- 
 tions of  men,  the  commandments  of  men,  or  the  doctrnies  of  men,  as  the  Scribes  and 
 Pharisees  did. 
 
 (2.)  Some  bring  forth  the  doctrine  of  merits,  that  sinners  may  eat  their  own  bread,  as 
 the  Papists.  And  how  many  called  Protestants,  that  are  counted  great  preachers,  who 
 seldom  ever  preach  Jesus  Christ  ?  How  many  sermons  may  you  hear,  and  not  a  word 
 hardly  of  Christ  in  them  ?  I  think  that  word  of  the  prophet,  concerning  seven  women 
 taking  hold  of  one  man,  may  refer  to  many  people  in  these  days :  what  did  they  say,  why, 
 "  we  will  eat  our  own  bread,  and  wear  our  own  apparel,  only  let  us  be  called  by  thy 
 name,  to  take  away  our  reproach,"  Isa.  iv.  1.  Many  now-a-days  are  for  feeding  on  their 
 own  works,  or  on  their  own  bread,  or  to  be  justified  or  clothed  with  their  own  righteous- 
 ness or  acts  of  morality,  according  to  the  light  of  their  own  natural  conscience,  yet  would 
 be  called  by  Christ's  name,  i.  e.,  be  called  Christians,  to  take  away  their  reproach,  it 
 being  counted  a  disgraceful  thing,  or  a  reproach  to  be  called  heathens  or  infidels,  though 
 they  are  but  little  better,  having  no  true  faith  in  Christ,  nor  hkeness  to  him. 
 
 (3.)  Some  bring  forth  men's  own  inherent  righteousness,  their  faith  and  sincere  obe- 
 dience, as  that  which  must  feed  and  justify  them  before  God. 
 
 [4.)  Jloreover,  others  bring  forth  the  doctrine  of  the  old  Heathen,  and  preach  Aristotle, 
 Seneca,  and  Plato,  &c.,  and  feed  the  people  with  bread  that  satisfies  not. 
 
 And  some  bring  forth  other  poisonous  food,  of  errors  and  damnable  heresies,  instead  of 
 bringing  forth  a  crucified  Christ. 
 
 3.  By  this  ministers  may  learn  what  doctrine  to  preach  ;  for  as  Christ  must  be  receiv- 
 ed for  justification,  and  the  best  robe  put  on,  so  they  must  bring  forth  Jesus  Christ  still :  a 
 crucified  Saviour  must  continually  be  fed  upon,  as  long  as  w^e  live,  i,  e.,  we  must  fetch  all 
 eur  hope,  strength,  and  comfort  from  him  always,  to  the  end  of  our  lives. 
 
SERU.  XXII.]  THE  PARABLE  OF  THE  PRODIGAL  SON.  413 
 
 4.  Trial.  Sinners,  are  you  come  to  yourselves  ?  also  know  that  you  will  not  think  of 
 returning  home  to  God,  until  a  famine  arise  in  your  souls,  and  you  see  you  have  nothing 
 but  husks  to  eat. 
 
 (1.)     Do  you  hunger  after  Christ,  long  after  Christ?  do  you  see  that  you 
 must  perish  without  Jesus  Christ?  the  prodigal  said,  I  perish  with  hunger.     How  to  know 
 This  caused  him  to  resolve  to  go  home.  tn  Christ  or 
 
 [2.)     What  is  it  which  you  feed  upon  ?  Is  it  upon  Christ,  or  something  else  ?     ""'• 
 Sometliing  of  your  own  ?    Or  do  you  only  feed  your  carnal  and  sensual  part,  and  not  con- 
 sider of  your  soul's  wants. 
 
 (3.)  Did  you  ever,  "labour  for  the  meat  which  perishes  not  ?'"  John  vi.  'A?.  They  that 
 hunger  and  see  that  they  are  ready  to  perish,  will  strive,  labour,  and  do  their  utmost  to 
 obtain  bread  :  the  proverb  is,  that  hunger  breaks  stone  walls.  What  will  not  men  do  be- 
 fore they  will  die  with  hunger. 
 
 (4.)  Do  you  know  the  way  in  which  you  may  meet  with  that  meat  which  endures  to 
 everlasting  life  :  and  also  who  it  is  that  must  give  it  to  you,  if  you  seek  it.  "  For  him 
 hath  God  the  Father  sealed,"  John  vi.  27.  He  that  believeth  on  him  shall  have  this  meat ; 
 believing  and  eating  is  all  one  thing. 
 
 You  see  what  provision  the  blessed  God  had  made  for  returning  sinners,  and  what  en- 
 tertainment you  shall  meet  with.  Methiuks  there  can  be  hardly  any  poor  sinner  here,  but 
 should,  in  the  strength  of  God,  resolve  to  return  to  him,  in  and  by  Jesus  Christ;  what,  are 
 the  sweet  embraces  of  a  gracious  God  not  worth  regard  ?  He  falls  upon  the  neck  of  return- 
 ing proaigals,  and  kisseth  such.  Also  are  not  the  best  robe,  the  ring  for  the  hand,  and 
 shoes  for  the  feet,  and  the  fatted  calf  worth  seeking  ? 
 
 But  now  one  word  to  you  that  are  behevers. 
 
 1.  0  labour  to  admire  the  rich  bounty  of  your  Father  :  what  hath  he  done  to  feed,  re- 
 fresh, and  comfort  our  souls  ;  what,  hath  he  not  withheld  his  own  Son,  not  spared  his  only 
 begotten  Son,  but  delivered  him  up  for  us  all ;  "  how  shall  he  not  with  him  freely  give  us 
 all  things.?"  Rom.  vLii.  32. 
 
 2.  Can  you  live  one  day  without  feeding  upon  Jesus  Christ ;  do  you  every  day  act 
 faith  on  him,  fetcli  strength  and  comfort  from  Jesus  Christ;  what  is  it  which  bears  up,  and 
 chiefly  revives  your  spirits,  and  cheers  your  hearts ;  is  it  the  fulness  of  corn  and  wine,  or 
 the  enjoyments  of  earthly  things  ?  or  is  it  not  rather  the  light  of  God's  countenance,  his 
 love  and  favour  in  Jesus  Christ,  whose  loving-kindness  is  better  than  life. 
 
 3.  Is  Christ  sweet  to  you,  precious  to  you  ?  he  is  so  to  all  that  believe.  "  To  you  that 
 believe  he  is  precious,"  1  Pet.  ii.  7.  If  you  have  tast-ed  that  the  Lord  is  good,  that  the 
 Lord  is  gracious.  And  is  he  not  as  good  to  you  still,  as  ever  he  was  ?  Can  you  say 
 that  his  word  is,  "  sweeter  than  honey  or  the  honey-comb,"  Psal.  xix.  10.  And  that  you 
 esteem  it  above  your  necessary  food  ? 
 
 4.  What  spiritual  strength  do  you  find  in  your  souls,  against  sin  and  temptations,  by 
 feeding  upon  tiiis  meat  ?  Do  you  grow  in  strength,  in  zeal,  in  faith,  and  in  holiness  ? 
 This  (as  you  will  hear)  is  strengthening  food  :  tlie  more  we  eat  and  feed  thereon,  the  greater 
 strengtii  we  shall  find  in  the  ways  of  God,  and  sin  will  be  weakened  and  mortified  in  you, 
 if  you  live  upon  Jesus  Christ ;  besides,  you  will  arrive  every  day  to  more  and  greater  sat- 
 isfaction :  yea,  you  shall,  "  be  abundantly  satisfied  with  the  fat  things  of  God's  house," 
 Psal.  iii.  8. 
 
 5.  Can  you  feed  upon  spiritual  food  heartily  ?  have  you  a  good  appetite  ?  Many  per- 
 sons eat  not,  because  they  hunger  not.  "  The  full  soul  loathes  the  honey-comb,  but  to  the 
 hungry  soul  every  bitter  thing  is  sweet,"  Prov.  ii.  7.  7.  If  it  do  but  feed  and  nourish, 
 or  tend  to  satisfy  its  hunger.  Some  are  fed  with  the  rod,  and  find  more  nourishment  by 
 that  than  others  find  in  the  word. 
 
 SERMON    XXII. 
 
 ^nd  bring  hither  the  failed  calf ,  and  kill  it ;  and  let  us  eat  and  be  merry. — Luke  xv.  23.  ■ 
 
 DocT.    A  believing  sinner  is  not  only  richly  clothed,  and  richly  adorned,  but  also   richly 
 fed:  he  bath  the  best  of  God's  house  to  feed,  refresh,  strengthen,  and  comfort  his  soul. 
 
 1st.     I  have  showed  you  why  God  will  feed  believing  sinners  with  the  best  of  his  bouse 
 or  with  a  crucified  Christ. 
 
414  THE   PAEADLE   01'    TUK   I'UODIGAL    SON.  [lOOK   ]I. 
 
 2ndly.  I  sliall  now  proceed  to  prove,  tliat  tliis  rceat,  this  feast,  is  the  Lest  of  all  God's 
 house.  Fat,  fatted,  or  fat  things,  we  have  showed,  denote  the  hest?'of  every  thing. 
 "  Bring  hither  the  fatted  calf,"  i.  e.,  the  hest  I  have  in  my  house,  that  which  is  meat  in- 
 deed, &c.  And  that  this  spiritual  hanquet  contains  the  best  of  God's  house,  will  appear 
 if  we  consider  the  cause,  spring,  or  fountain  from  whence  all  here  cometh,  or  flows  to  us, 
 or  what  they  are  the  choice  effects  of. 
 
 1.  The  Lamb  of  God  (signified  by  the  falling  in  my  text)  and  all  these 
 f ''d  ti""b  St     ''^■nties  with  him  are  the  best. 
 
 ©""aii'tiodTs  1.  Because  the  efficient  cause,  spring,  and  fountain  from  whence  they 
 house.  come,  is  God"s  eternal,  infinite,  and  incomprehensible  love  and  divine  good- 
 
 Christ  not  ^^s^-  Jf-'sus  Christ,  my  brethren,  is  not  the  cause  of  God's  love,  but  the  ef- 
 the  cause  b\!t  fects  and  fruits  of  his  love:  though  all  other  spiritual  blessings  were  pur- 
 thrrsTthert  chased  for  us  by  the  Lord  Christ,  yet  he  did  not  purchase  the  love  of  God  to 
 Jove.  us^  DO,  God  loved  his  elect  from  everlasting,  and  as  the  effects  and  fruits 
 
 thereof,  ho  sent  his  own  Son  to  die  for  us.  "  God  so  loved  the  world,  that  he  gave  liis 
 only  begotten  Son,"  &c.,  John  iii.  IG.  Divine  love  in  God  is  an  eternal  property  of  liis 
 holy  nature  ;  God  is  love.  Again,  saith  the  same  apostle,  "  In  this  was  manifested  the 
 love  of  God  to  us,  because  that  God  sent  his  only-begottou  Son  into  the  world,  that  we 
 might  live  through  him,"  1  John  iv.  9.  Through  him,  or  by  means  of  his  death,  and  by 
 feeding  upon  him.  0  from  what  a  choice  spring  or  fountain  did  this  divine  feast  flow  ? 
 the  cause  is  great,  noble,  and  amazing,  and  so  is  the  fruit  and  eflects  thereof  also ;  nay, 
 and  what  we  eat  of  here,  was  not  the  product  or  fruit  only  oi  eternal  love,  mercy,  and 
 goodness,  but  the  eflects  of  infinite  wisdom  also. 
 
 The  soul  of        -.  It  is  the  very  best  of  God"s  house,  if  we  consider  the  subject  fed  here- 
 niBn  acboice     -with,  viz.,  the  precious  and  immortal  soul  of  man,  so  excellent  in  its  nature 
 '°^'  is  the  soul,  that  nothing  but  God  can  satisfy  it  |God  only  is  the  Father  of  our 
 
 spirits),  Heb.  xii.  9,  who  in  a  peculiar  sense  is  the  cause  of  its  original :  and  pray  view 
 it  in  its  noble  faculties,  and  admirable  powers  ;  it  is  the  glory  of  man,  and  the  envy  of 
 devils  :  it  is  capable  to  bear  the  image  of  God.  and  divine  union  and  communion  with  Lira  ; 
 it  can  contemiilate  the  divine  perfections  of  the  majesty  of  him  that  formed  it,  and  find 
 out  the  Creator  by  the  creature ;  it  is  in  its  motions  as  swift  as  thought,  and  capable  to  le- 
 ceive  the  Holy  Spirit,  and  to  be  filled  with  the  fulness  of  God.  How  are  its  rich  rooms 
 hanged  and  adorned  with  rich  and  costly  jewels  ?  "  Like  as  the  carved  works  of  the 
 temple,  overlaid  with  pure  gold."  The  price  paid  to  redeem  it  shows  its  great  worth, 
 dignity,  and  inestimable  value. 
 
 This  is  the  subject  that  is  fed  at  this  banquet,  yea,  aud  not  only  fed,  but  feasted.  "  Let 
 your  soul  delight  itself  in  fatness." 
 
 3.  It  is  the  best  of  all  our  Father's  house,  if  we  considder  the  matter  of  which  this 
 feast  doth  consist.  Is  not  Jesus  Christ  the  best  of  heaven  and  earth  ?  "Why  it  is  he  that 
 we  are  called  to  feed  upon,  the  choice  and  precicais  Lamb  of  God  :  "  he  that  was  with 
 God  from  all  eternity,  and  was  God,"  John  i.  1,  2  ;  yea,  co-equal,  and  co-essential  with 
 the  Father.  My  brethren,  I  may  say,  and  not  offend,  that  God  could  not  give  us  that 
 which  is  better,  he  hath  nothing  to  give  that  excels  that  which  we  are  here  called  to  feed 
 upon  :  for  when  God  gives  us  Christ,  he  gives  us  himself;  we  feed  upon  God,  enjoy  God. 
 "  0  taste  and  see  that  the  Lord  is  good,"  Psal.  xxxiv.  8.  Is  there  any  thing  greater 
 and  better  than  God  himself?  he  cannot  give  that  which  is  more,  or  which  excels  him- 
 self. "  I  will  be  your  God."  God  is  not  our  God  until  we  are  in  Jesus  Christ,  living 
 in  him,  and  feeding  upon  him. 
 
 4.  That  it  is  the  best  of  our  Father's  house,  appears  if  we  consider  the  nature  of  the 
 
 Spiritual  ^°°'^  '^^  ^^^  ^^^^  'O  ^'^^^  upon. 
 
 meat  incur-  (1.)  It  is  incorruptible  food.  As  we  are  "  born  again  of  iucornsiitible 
 '"''     "■  seed  ;"  so  our  souls  are  fed  with  incorruptible  food,  meat  that  perishes  not. 
 
 How  soon  will  the  best-of  earthly  provision,  or  choice  food  corrupt  ?  it  will  soon  breed 
 ■worms  and  stink  ;  but  this  corrujiteth  not,  but  cndureth  for  ever :  and  this  is  one  argument 
 our  Saviour  useth  to  exhort  us  from  labouring  for  earthly  food  ;  "  Labour  not  lor  the 
 meat  that  perishes,  but  for  th.at  meat  which  endureth  unto  everlasting  life,"  &c.,  John  vi. 
 27.  It  is  well  worth  our  observing,  that  nothing  we  have,  either  to  cat,  or  jait  on,  but 
 perishes  in  using  ;  but  th.e  food  of  oui  souls  is  abiding.  "  The  word  of  God  abidcth  for 
 ever:  aud  Jesus  Christ  is  the  same  yesterday,  tc-day.  and  for  ever,"  1  Bet.  i.  25,  Heb. 
 xiii.  8. 
 
 jt  is  precious  (-■)  "  It  is  a  precieus  food,  costly  food,  yea,  food  of  infinite  worth  aud 
 meat. 
 
SERM.   XXII.]  THE   PARABLE   OF   THE   PRODIGAL   SOX.  415 
 
 value."  It  is  worth  more  than  ten  thousand  worlds,  though  called  a  fatted  calf,  a  lamb, 
 or  kid.  Christ  may  be  called  a  fatted  calf,  because  he  is  slighted  aud  conteraueil  by  carnal 
 meu  ;  but  commonly  he  is  set  forth  by  a  lamb,  as  a  "  Lamb  without  spot  or  blcmisji,"  1 
 Pet.  i.  I'J.  "  i^ud  the  Lamb  of  God,"  John  i.  29.  How  precious  is  Christ  to  God  the 
 Father,  and  to  the  holy  angels,  and  to  all  time  believers?  The  spouse  says,  "  He  is  the 
 chiefest  among  ten  thousands,"  Cant.  v.  10  ;  yet  his  precious  body  was  broken,  and  his 
 precious  blood  was  shed  that  we  might  live,  and  be  fed  therewith  to  eternal  life.  That 
 which  redeemed,  and  that  which  feedeth  our  precious  souls,  must  needs  be  a  precious 
 thing,  and  of  infinite  worth ;  but  Christ  both  rc;!eemed  and  feedeth  our  souls,  &c. 
 
 (y.)  It  is,  as  I  have  often  told  you,  soul-satisfying  food.  "  Wherefore  do  it  is  aoui- 
 you  labour  for  that  which  satisfieth  not  ?"  Isa.  Iv.  1,  2.  Riches  satisfy  not ;  sat'sfy-ug- 
 pleasures  of  the  world  satisfy  not ;  and  though  earthly  food  may  satisfy  the  body  for  a 
 short  time,  yet  we  quickly  hunger  again  ;  but  so  shall  not  that  soul  tliat  eats  of  this  meat. 
 "  And  Jesus  said  unto  them.  I  am  the  bread  of  life  :  he  that  coraeth  to  me,  shall  never 
 hunger;  aud  he  that  believeth  on  me  sliall  never  thirst,"  John  vi.  iio  :  that  is,  he  shall 
 never  want  anything  that  is  truly  good  ;  he  shall  abide  always  satistied,  having  an  interest 
 in  me :  or  shall  never  be  perplexed  with  soul-wants  aud  necessity. 
 
 5.  It  is  the  bread  of  life,  therefore  the  best  of  God's  house.  He  that  f^^d;^"  P,^'/^; 
 feeds  on  this  meat  shall  live  for  ever,  and  not  die.  0  what  food  is  tliis  ?  riage  supper. 
 Could  some  people  but  meet  with  bread  that  would  preserve  them  from  death, 
 how  would  tiiey  rejoice  ?  But  who  (that  is  wise)  would  live  here  always  ?  besides,  is 
 not  the  life  of  \he  soul  better  than  the  life  of  the  body  ?  And  is  it  not  better  to  live  in 
 heaven  than  on  earth,  and  to  be  delivered  from  the  second  death  than  the  first?  Natural 
 death  to  a  believer,  is  but  a  passage  into  life.  "  I  am  the  living  bread  which  came  down 
 from  heaven;  if  any  man  eat  of  this  bread  he  shall  live  for  ever,"  John  vi.  51.  "  This 
 is  the  bread  that  cometh  down  from  heaven,  that  a  man  may  eat  thereof  and  never  die," 
 Ver.  50. 
 
 G.  It  is  the  best  food,  yea,  the  best  of  God's  house,  because  of  the  choice  varieties  that 
 are  contained  herein.  Redemption 
 
 (1.)  Redemption.  Is  not  this  rare  food  for  the  soul  to  feed  upon  ;  what  is  ti?e°"|ospe'° 
 more  sweet,  more  delicious  ?  What !  redeemed  from  the  curse  of  the  law,  banquet, 
 and  out  of  the  hands  of  offended  justice  ?  AVhat !  redeemed  from  sin,  from  the  guilt, 
 the  power,  and  punishment,  and  pollution  thereof?  What !  redeemed  from  slavery,  from 
 the  bondage  of  Satan,  the  captivity  and  dominion  of  Satan,  who  had  us  once  in  his 
 chains  ?  and  what !  redeemed  from  death,  and  the  power  of  the  grave  ?  "0  death, 
 where  is  thy  stmg?  0  grave  where  is  thy  victory  ?"  1  Cor.  xv.  0.  0  what  a  redemp- 
 tion is  this,  aud  how  good  to  feed  upon !  Eoconciiia- 
 
 (2.)  Is  not  reconcihation  sweet  food  to  feed  upon  ?     What !  reconciled  to     't^^"  f^P^'°^ 
 God  ?    Is  God  become  our  Friend  and  our  Father  ?    Is  he  fully  pacified  to- 
 wards us,  and  engaged  in  a  covenant  of  peace  to  be  our  God,  aud  for  us,  or  on  our  side, 
 and  against  all  om-  enemies,  and  to  be  our  God  for  ever  ?     What  can  be  more  refreshing, 
 more  strengthening,  or  more  consolating  than  this  ? 
 
 [y>.)  Is  not  a  vital  union  with  Jesus  Christ  a  choice  thing  ?     He  that  feeds 
 on  this  food,  is  made  one  with  the  Father  and  the  Son.     "  I  in  them,  and     union   with 
 thou  m  me,  and  they  may  be  made  perlect  in  one,  and  that  the  world  may    meat. 
 know  that  thou  hast  sent  me,  and  hast  loved  them,  as  thou  hast  loved  me," 
 John  xvii.  23.     Perfect  in  one ;  that  is,  in  one  body,  whereof  Christ  is  the  Head :  the 
 same  Spirit  that  is  in  the  Head,  is  in  every  member,  and  in  his  whole  mystical  body. 
 "  He  that  is  joined  to  the  Lord  is  one  Spirit,"  1  Cor.  vi.  17.  justification 
 
 (-1.)  Is  not  justification  a  choice  thing,  to  be  acquitted  and  discharged  from    *^"^'J'' 
 sin  and  wrath,  and  pronounced^  righteous  and  without  sin  and  spot,  by  impu- 
 tation of  Christ's  righteousness^  and  to  have  a  right  and  sure  title  to  eternal  life,  and  for 
 ever  freed  from  condemnation?     0  how  good  is  tliis  food  ?  Kom.  viii.  1. 
 
 (5.)  Is  not  pardon  of  sin  precious  food  ?  to  have  all  sins,  past,  present,     ^"''""."[^i," 
 and  to  come  (as  to  vindictive  wrath)  pardoned  for  ever.     "  Their  sins  and     tiling, 
 iniquities  I  will  remember  no  more." 
 
 (iJ.)  Is  not  peace  with  God,  peace  of  conscience,  and  joy  in  the  Holy     oudgOTd'bo 
 Gho.st,  most  delicious  food  ?  for  how  excellent  must  that  be,  "  which  vaiseth     ^V'^'/' "•"^i""- 
 all  understanding?"  Phil.  iv.  tj. 
 So  doth  the  peace  of  God. 
 (7.)  Is  uut  adoption  sweet  meat  lo  feed  upon  ?    '•  Because  ye  art  sous,  God  hath  scut 
 
41G  Tas    PARAnLE    OF    THE    PKOblGAL    Sf)N.  [bOOK    II. 
 
 Adoption  forth  the  Spirit  of  his  Son  into  your  hearts,  crying,  Ahba,  Father,"  Gal.  iv. 
 sweet  food.  g.  The  people  of  the  Jews  were  an  adopted  people.  Israel  was  called 
 God's  son,  "  To  them  belonged  the  adoption,"  Rom.  ix.  4.  And  from  God's  promise,  the 
 blessings  of  the  spiritual  adoption  were  first  given  to  them  ;  but  we  that  were  not  sous, 
 but  strangers  and  foreigners,  feed  on  the  food  of  special  and  peculiar  adoption,  being 
 "  Fellow  citizens  with  the  saints,  and  of  the  household  of  God,"  Eph.  ii.  19.  "  Ye  have 
 not  received  (ye  Gentiles)  the  Spirit  of  bondage  again  to  fear,  but  ye  have  received  the 
 It  Is  a  mar-  Spirit  of  adoption,  whereby  we  cry,  Abba  Father,"  Rom.  vih.  15. 
 riage  feast.  ^3  j  jg  not  a  marriage  with  Christ  a  sweet  thing  ?    Is  it  not  inconceivably 
 
 consolatory  ?     What !  married  to  Jesus  Christ,  and  sit  with  Jesus  Christ  at  his  table,  and 
 
 eat  with  him,  sup  with  him,  and  he  with  us,  at  this  banquet  prepared  to 
 Secthe^para-  solemnize  the  marriage  between  the  Lord  Christ,  and  a  poor  believing  sinner? 
 Marriipe  (9.)  Is  not  Communion  with  Jesus  Ciirist  sweet  food  ?     To  partake  of  his 
 
 supper  open-     jj,yg^  j^^j  ^^  ]-ij^yg  jjjj,^  j^  communicate  to  our  souls  the  fullest  and  sweetest 
 
 blessings  purchased  for  us  by  his  blood. 
 We  feed  on         (10.)  Is  not  an  assurance  of  eternal  life,  sweet,  fattening,  strengthening,  and 
 with  ciiri"t.      coBsoling  food  ?     Why,  all  those  tilings,  and  many  more,  are  comprehended 
 
 in  our  feeding  on  this  falling,  or  in  feeding  on  the  Lord  Jesus  Christ. 
 Thirdly,  why  is  feeding  upon  the  Lord  Jesus  Christ  set  forth  by  feeding  upon  fatlings, 
 or  on  slain  beasts  ? 
 
 1.  Because  these  fatlings,  or  fatted  beasts,  whether  a  lamb,  calf,  or  kid,  are  counted 
 the  best  of  all  the  flesh  of  beasts :  and  hence  also  they  were  offered  up  in  sacrifice  under 
 the  law  ;  signifying  to  us,  that  the  Lord  Jesus  Christ  is  the  very  best  and  choicest  food  of 
 all  spiritual  food  for  our  souls.  Those  beasts  that  were  ordained  for  sacrifices  were  to  be 
 clean  beasts,  and  the  best  of  every  sort :  if  a  lamb,  it  was  to  be  the  best,  a  lamb  without 
 
 spot  or  blemish,  no  unclean  beasts  were  allowed  of:  so  Jesus  Christ  the  Lamb 
 beatsacri-  of  God,  was  the  best  of  all  the  flock  above  and  below,  a  Lamb  without  spot 
 ^"-  or  blemish,  without  sin,  or  the  least  stain  of  pollution,  either  original  or 
 
 actual ;  for  otherwise  he  could  not  have  satisfied  for  our  sins,  nor  have  fed 
 and  feasted  our  souls,  as  we  by  faith  do  feed  upon  him. 
 
 2.  Those  beasts  under  the  law  that  were  to  be  offered  up  for  sacrifices, 
 slain  in  our  were  to  be  slain  for  the  sins  of  the  people,  and  in  their  stead  :  so  Jesus  Christ 
 stead.  ^^g  slain,  and  offered  up  a  sacrifice  unto  God  for  us,  (and  in  our  stead)  to 
 
 atone  for  our  sins,  "  Even  the  just  for  the  unjust,"'  1  Pet.  iii.  18. 
 3.  The  flesh  of  the  paschal  lamb  was  to  be  eaten  by  all  the  people  of  Israel,  being  first 
 roasted  with  fire ;  e%'ery  family  were  to  have  a  lamb,  not  one  quarter,  or  piece  only,  but 
 a  whole  lamb  :  so  Jesus  Christ  bore  the  fiery  wrath  of  God  for  us,  and  we  must  feed 
 upon  him,  and  receive  a  whole  Christ ;  every  sinner  must  receive  a  whole  Christ  into  a 
 whole  heart ;  Christ  must  not  be  divided,  nor  the  heart  of  a  sinner  be  divided ;  we  must 
 not  take  Christ  to  be  our  Priest  only,  but  our  Prince  and  Sovereign  also,  not  only  to  ap- 
 pease God's  wrath,  and  to  satisfy  his  justice  for  us,  but  as  a  Prince  to  rule  and  reign  in  and 
 over  us :  and  every  faculty  of  our  souls  must  be  wrought  upon,  and  be  renewed,  the 
 understanding  enlightened,  will  bowed  to  the  will  of  God,  and  to  obedience  to  Christ, 
 and  our  affections  changed,  and  oiu-  whole  souls  united  to  him,  guided  and  governed 
 by  him. 
 
 Beasts  under  the  law  were  not  only  ordained  or  appointed  for  sacrifices,  but  also  for 
 food ;  the  whole  priesthood  (as  one  observes)  were  to  feed  thereon  ;  but  no  stranger  in 
 Lev.  xxii.  12,  the  priest's  family  was  allowed  to  eat  thereof.  So  Jesus  Christ  was  not  only 
 "•  "■  appointed  to  be  a  sacrifice  for  our  sins,  but  to  be  food  also  for  our  souls. 
 
 "  My  flesh  is  meat  indeed,  and  my  blood  is  drink  indeed,"  John  vi.  55.  All  the 
 saints  of  God  are  the  antitypical  priesthood,  1  Pet.  ii.  5.  But  no  stranger,  no  unbeliever 
 ought,  nor  indeed  can  he  eat  of  this  spiritual  food ;  nor  ought  such  to  be  admitted  to  the 
 Lord's  supper  (a  figure  of  this  feast). 
 
 Christ  pre-  4.  The  flesh  of  these  beasts  is  very  delicious,  fattening,  sweet,  and  exceed- 
 
 whrfeed^on*  '"S  gooJj  SO  is  Jesus  Christ  to  them  that  feed  spiritually  on  him  ;  and  if  you 
 him.  never  tasted  him  so  to  be,  you  are  not  true  believers.     "  To  you  that  be- 
 
 lieve he  is  precious,"  1  Pet.  ii.  7.    "  0  taste  and  see  that  the  Lord  is  good !"  Psal.  xxxiv. 
 8.    How  precious  is  Christ  when  a  sinner  can  say,  this  Christ  is  my  Christ  ?  "  My  beloved 
 is  mine  and  I  am  his,"  or  with  Thomas,  "  My  Lord,  and  my  God."     How  good  is  his  love, 
 his  promises,  his  word,  and  his  ordinances  unto  such  persons  that  believe  in  him ! 
 Spiritual  5.  The  fiesh  of  such  beasts  is  not  only  sweet  and  pleasant  to  the  taste,  but 
 
SERM.    XXII.]  THE    PARAULE   OF   THE   PItODIGAL    SON.  417 
 
 is  also  strengthening  food,  causing  growth  in  those  that  feed  thereon,  until  thcning. 
 we  come  to  perfect  manlinod,  so  believers,  by  feeding  on  Jesus  Christ,  receive  soul-strength, 
 and  spiritually  grow  thereby ;  yea,  all  thrive  and  grow  in  grace,  every  member  of  the 
 "  mystical  body,  the  whole  body  having  nourisliment,  increaseth  with  the  increase  of  God," 
 &c.,  Col.  ii.  19.  "  Desiring  the  sincere  milk  of  tiie  word,  that  you  may  grow  thereby," 
 Act.  ii.  2. 
 
 My  brethren,  as  the  branch  lives,  grows,  and  bears  ft-uit,  by  drawing  sap  from  the 
 root ;  so  believers  grow  by  feeding  by  faith  on  Jesus  Christ. 
 
 6.  !Meat,  as  it  strengthens,  comforts,  and  nourishes  the  body,  so  it  preserves  liie.  Hence 
 bread  (which  comprehends  all  good  things)  is  called  "  the  stay  or  stail  of  life,"  Isa.  iii.  1. 
 So  Jesus  Christ  is  the  stay  and  staff,  or  preserver  of  the  life  of  our  souls,  he  is  ca'led  our 
 life,  because  he  purchased  it,  and  his  Spirit  in  us  preserves  that  life  which  is  in  our  souls ; 
 we  are  preserved  also  in  and  by  the  Lord  Jesus  Christ. 
 
 7.  The  flesh  of  beasts,  bread,  nor  any  other  food,  profits  any,  nourishes,  feeds,  streng- 
 thens, or  comforts  any  man  or  woman,  but  such  only  that  eat  thereof,  it  is  not 
 
 enough  they  see  it  on  the  table  prepared  for  them,  or  take  of  it  into  their  ?r  "Jf^  5'*"' 
 hands  ;  no,  but  if  they  would  be  nourished  by  it,  they  must  eat  it,  or  feed  that  leedeth 
 thereon  :  so  Christ  doth  not  profit,  nourish,  strengthen,  or  comfort  any  soul,  ""  Chnst. 
 but  he  only  that  feedeth  on  him  ;  we  must  feed  upon  a  crucified  Christ.  "  He  that  eateth 
 me,  shall  live  by  me,"  John  vi.  57.  "  VerUy,  verily,  1  say  unto  you,  except  ye  eat  the 
 flesh  of  the  Sou  of  man,  and  drink  his  blood,  ye  have  no  life  in  you,"  ver.  53.  No  life, 
 either  of  justification,  of  sauctification,  nor  of  consolation.  What  a  noise  is  there  of  late, 
 of  sinners  being  justified  and  united  to  Christ,  before  faith,  nay  without  faith  ?  Certainly, 
 they  do  either  not  believe  that  which  our  Lord  here  saith,  or  else  they  understand  him  not. 
 'Whatsoever  federal  or  \artual  union  there  is  between  Clirist  and  the  elect  before  faith,  we 
 speak  not  of;  but  evident  it  is,  no  man  is  personally  justified,  i.  e.,  acquitted,  and  pronounced 
 a  just  and  righteous  person,  unless  he  obtains  a  vital  union  with  Christ,  and  eateth  his  flesh, 
 and  drinketh  his  blood.  No  unbeliever  is  either  in  a  state  of  life,  or  hath  a  principle  of  life 
 in  him.  "  He  that  hath  the  Son,  hath  life,  hut  he  that  hath  not  the  Sou,  hath  not  Ufa," 
 1  John  V.  12. 
 
 8.  The  flesh  of  beasts  tends   to  satisfy  human  nature,  allay  extreme 
 
 hunger,  and  also  restores  lost  strength,  and  lost  beauty.     Tlie  poor  prodigal     chrut"^    "u 
 was  near  starved  before  he  returned  home,  and  no  doubt  his  strength  and     satisfying, 
 beauty  was  gone.     But  now  his  craving  soul  was  satisfied,  and  he  was  eased     fo°st  beauty!" 
 of  those  dolorous  and  gnawing  pains,  which  before  he  felt  when  he  came  to 
 himself.     BeUevers  by  feeding  on  Christ  are  fully  satisfied  (as  you  heard)  and  their  strength 
 is  restored,  and  now  they  are  Uvely,  and  of  an  amiable  countenance.     The  souls  of  sinners  are 
 like  Pharaoh's  "  lean  kine,  iO-favoured."     How  wofuUy  doth  a  man  look  that  is  almost 
 starved  to  death  ?     He  is  under  gi-eat  and  dolorous  pains  and  weakness  ;  but  believers  are 
 fat  and  flourishing,  comely,  and  beautiful  in  God's  sight,  and  eased  of  those  giipes  of  con- 
 science, which  they  felt  when  the  Spirit  first  brought  them  under  strong  convictions. 
 Fourthly,  Who  are  they  that  eat  the  best,  the  fattest,  and  strongest  meat  of  God's  house? 
 
 1.  Such  as  fee^l  upon  Jesus  Christ  to  the  full  satisfaction  of  their  souls, 
 
 "  They  shall  be  abundantly  satisfied."  Some  eat,  but  yet  seem  to  want  that  ^'e''«iatfced 
 inward  peace  and  satisfaction,  which  strong  Christians  have  arrived  to.  Many  on  the  fat 
 believers,  though  their  souls  are  fed  and  sustained,  yet  they  are  not  feasted;  goS's' house. 
 they  eat,  but  are  not  filled,  as  others  are. 
 
 2.  Such  may  be  said  "  to  feed  on  the  fat  things  of  God's  house,"  as  have 
 
 the  sensible  enjoyment  of  Christ's  love,  and  live  day  by  day  m  the  liglit  of  God's  tian"^  have 
 countenance,  being  possessed  with,  or  enjoying  strong  consolation.  There  is  jensibie  en- 
 the  life  of  justification  and  sanctification,  and  these  all  God's  children  partake  Christ's  love, 
 of ;  but  the  life  of  comfort  and  consolation  many  of  them  do  not  enjoy,  but  walk 
 much  in  darkness,  and  under  doubts  and  fears,  from  the  weakness  of  tlieir  faith,  or  the  want 
 of  more  clear  light  in  the  nature  of  true  grace,  and  of  the  covenant,  of  the  love  of  God,  and 
 of  the  sm-etyship  of  Jesus  Christ,  &c. 
 
 3.  Therefore  such  as   have  much   clear  light  and  knowledge  in   the 
 mysteries  of  the  gospel,  and  a  strong  faith,  feed  on  the  fat  things  uf  the  liouse     muchUghtm 
 of  God ;   for  according  to  the  manifestations  of  the  glorious  gospel,  and  the     ^^^f  "^'' 
 measure  of  faith  ;  so  is  our  feeding  ujwu  Jesus  Christ.     No  man  will,  nor  can 
 
 eat  abundantly,  or  feed  upon  strong  meat,  but  such  who  have  a  strong  faith.  The  woman 
 of  Canaan  liad  a  gi-eat  faith,  and  slie  eat  the  very  best  of  this  gospel  feast.     '■  0  womai, 
 
 2  E 
 
418  THK    TAItADM:   Ol'    THE   TKOI-IGAL    SON'.  [flOOK  II. 
 
 great  is  ihy  faith  !  be  it  iiuto  thee  even  as  thou  wilt."  Matt.  xv.  28.  The  best  I  liave  is 
 for  thee.  So  also  had  the  woman  who  liad  the  issue  of  blood.  "  If  I  can  but  touch  the 
 Xukc  viii.  hem  of  his  garment,  I  shall  be  whole,"  ]Mavk  v.  25,  28.  Some  cannot  believe, 
 44-4G.  though  they  have  many  promises  made  unto  them ;  no,  they  with  Thomas  must 
 
 see  and  feel,  or  else  tliey  cannot,  will  not  believe ;  but  this  woman  had  no  immediate  promise 
 made  her  by  Christ,  but  she  no  doubt,  exercised  faith  in  some  general  promises,  and  saw 
 what  Christ  had  done  for  others  wlio  had  faitli  in  him  ;  by  whicli  means  she  believed  with 
 the  greatest  degree  of  faith.  "Who  toucheth  me?  (saith  our  Saviour)  somebody  hath 
 touched  me,  for  I  perceive  virtue  is  gone  out  of  me,"  Luke  viii.  4(J.  A  strong  faith  fetch- 
 eth  michty  virtue  from  Jesus  Christ,  and  such  are  fed  with  the  best  food.  Babes  cannot - 
 Hcb.v.  12, 13.  eat  strong  meat,  or  but  little  of  it,  they  must  be  fed  with  milk.  But  strong 
 men  can  eat  and  digest  strong  meat :  so  strong  Christians  feed  upon  the  strongest,  the  fattest, 
 and  best  food  of  God's  house  ;  they  discern  more  clearly  the  mysteries  of  Christ,  and  of 
 the  gospel ;  whereas  weak  Christians  must  live  upon  slenderer  diet,  or  on  such  doctrine  that 
 is  more  plain  and  easy  to  be  understood.  "  Every  one  that  useth  milk  is  unskilful  in  the 
 ■word  of  righteousness,  for  he  is  a  babe.  But  strong  meat  belongeth  to  them  that  are  of 
 age,  those,  who  by  reason  of  use  have  their  senses  exercised,  to  discern  both  good  and  evil," 
 Heb.  V.  13,  14. 
 
 4.  Such  who  always  feed  upon  Jesus  Christ  alone,  or  who  eat  nothmg  of 
 iievtT'°1ives  their  own,  being  carried  wholly  out  of  themselves  to  feed  upon  Jesus  Christ 
 by        laith     living  by  faith  only.     "  Now  the  just  shall  live  by  faith,"  Heb.  x.  38.     But 
 
 many  weak  believers  rather  live  by  sense  than  by  faith.  If  sin  be  weakened 
 in  them,  and  they  feel  a  greater  conformity  in  their  souls  to  God,  and  are  in  a  lively  frame, 
 then  they  can  live  and  have  some  hope  and  inward  comfort ;  but  this  is  rather  to  live  by 
 sense,  than  to  live  by  faith  in  Jesus  Christ.  It  is  not  (saith  a  strong  believer)  because  grace 
 lives  in  me  ;  but  because  Christ  lives  (who  is  my  life)  that  I  shall  live.  "  Because  I  live, 
 ye  shall  live  also,"  John  xiv.  19. 
 
 5.  They  eat  the  fat,  &c.,  that  live  by  faith  upon  that  fulness  which  is  in  Christ. 
 Such  live  on         (^O  Upon  that  fulness  of  wisdom  that  is  in  Christ ;  Jesus  Christ,  saith  that 
 the  (uines  of     soul,  kuows  what  is  best  for  me  :  though  what  I  meet  with  is  hard  to  the  flesh, 
 dom!"  "'^"     yet  he  is  wise  ;  I  need  these  sharp  stripes,  these  sore  trials  and  afflictions ;  1 
 
 am  put  into  Christ's  hand  to  dispose  of  me  as  he  sees  good,  and  here  I  rest 
 "  When  he  hath  tried  me,  I  shall  come  forth  as  gold,"  Job  xxiii.  10.  It  is  not  because 
 God  is  angry  with  me,  or  hateth  me,  but  because  he  loves  me,  he  doth  afflict  me.     "  As 
 
 many  as  I  love  I  rebuke  and  chasten,"  Eev.  iii.  19. 
 Onthcfui-  ^■2.)  They  that  live  on  the  fulness  of  that  righteousness  and  strength  which 
 
 Christ's  is  in  Christ ;  though  I  am  weak,  yet  Christ  is  strong,  and  his  strength  is  mine, 
 
 strength.  jj  jg  engaged  for  me.  "  My  flesh  and  my  heart  faileth,  but  God  is  the  strength 
 
 of  my  heart,  and  my  portion  for  ever,"  Psal.  Ixxiii.  26.  I  have  the  sense  of  much  sin 
 and  filth  in  me,  but  Christ  hath  a  fulness  of  righteousness  in  him  to  justify  me,  and  a 
 fulness  of  power  to  strengthen  me ;  and  not  only  to  pardon  my  sins,  but  to  subdue  and 
 mortify  them  also.  "  In  the  Lord  shall  one  say,  I  have  righteousness  and  strength,"  Isa. 
 xlv.  24.  I  have  many  spots  and  blemishes,  but  I  am  in  him  without  spot  or  blemish  in 
 the  sight  of  God.  "  Ye  are  complete  in  him,  who  is  the  head  of  principalities  and  powers," 
 Col.  ii.  10. 
 
 BeiieTera  ('"'0  They  that  live  upon  that  fulness  of  grace  which  is  in  Christ.     0,  saith 
 
 live  upon  a  Strong  Christian,  my  vessel  is  almost  empty,  but  the  fountain  is  full ;  "  with 
 of  that  grace  thee  is  the  fountain  of  life."  And  from  that  fountain  I  shall  be  replenished 
 tiiatisiu  and  suppHed  continually.     "  Thou  therefore,  my  son,  be  strong  in  the  grace 
 
 that  is  in  Christ  Jesus,"  2  Tim.  ii.  1.  Do  not  rely  upon  that  grace  that  is  in 
 thee,  for  that  may  be  weak  and  decay ;  but  fetch  all  thy  support,  strength,  and  comfort 
 from  that  grace  that  is  in  Jesus  Christ.  "  When  I  am  weak,  then  I  am  strong."  When 
 weakest  in  myself,  I  am  strongest  in  Christ.  "  My  grace  is  sufficient  for  thee,  for  my 
 strength  is  made  perfect  in  thy  weakness,"  2  Cor.  xii.  9.  Christ  is  full  of  grace,  who  is 
 the  head  of  influence  to  his  whoW  mystical  body.  "  And  of  histulness  all  we  receive,  and 
 grace  for  grace,"  John  i.  14,  IG.  It  was  this  which  caused  St.  Paul  to  glory.  What 
 though  a  child  hath  but  little  bread,  a  little  meat,  or  but  a  little  money  ?  ho  matters  not. 
 0,  saith  he,  my  father  has  enough,  he  is  a  rich  man,  a  noble  man,  he  hath  abundance  of  all 
 riches,  and  of  all  good  things,  and  I  shall  not  want,  because  he  is  my  father.  Sirs,  should 
 a  multitude  of  thieves  and  murderers  break  into  a  h.ouse,  the  little  children  might  be  afraid, 
 because  they  are  not  able  to  withstand  them ;  but  if  they  knew  their  Father  could  destroy 
 
SERM.    XXII.]  TUK    I'AIt.VBr.K    OF    THK    I'liOLUC AT,   .<;0N'.  419 
 
 ten  tliousanil  of  them  with  a  blast  of  liis  moutli,  they  would  not  l)e  at  all  terrifiod.  AVliy 
 some  of  Goil's  cliiklren  arc  certain  of  this,  they  know  God  can  in  a  moment  destroy  all  their 
 enemies,  though  their  inherent  grace  and  strength  is  nothing.  But  now  to  exercise  faith 
 in  that  strength  and  grace  which  is  in  Christ,  is  to  he  strong  in  the  Lord.  "  Therelore  will 
 I  rather  glory  glory  in  mine  infirmities,  that  tlio  power  of  Christ  may  rest  upon  me,"  2  Cor. 
 xii.  'J. 
 
 (4.)  They  that  live  upon  the  fulness  of  that  love  that  is  in  Christ :  as  he  is     ,J ',![''' ,1'™ 
 full  of  grace,  so  his  love  is  intiuite,  uuchangrable,   and   everlasting,   nay,  it     iuim-.s.s  of 
 "  passeth  all  understanding;"  they  know  nothing  can  separate  them  from  the     l'!i',ti'sTn 
 love  of  Christ,"  ]lom.  viii.  3-5.     And  thus  they  that  live  hy  faith  feed  upon  the     Christ. 
 fulness  of  Christ,  and  thereby  eat  the  best  things,  the  fat  things  of  God's  house. 
 
 G.  I  might  add,  they  that  live  upon  the  "  laithi'ulness  of  Christ."  I  am  tempted  (saith 
 a  poor  saint)  to  decline  ray  profession,  or  to  grow  cool  in  my  zeal,  nay,  to  murmur  against 
 God,  and  to  think  that  Christ  loves  me  not ;  his  hand  is  so  heavy  upon  me,  I  meet  with 
 cross  winds,  blustering  storms  that  bear  my  ship  almost  uuder  water  ;  the  gates  of  hell  seem 
 to  open  themselves  against  my  soul,  and  the  powers  of  darkness  are  raised  up  to  destroy 
 me.  But  Christ  is  on  my  side,  he  is  for  me,  and  he  hath  promised  to  help  me,  and  he  also 
 is  faithful.  "  Jesus  Christ,  the  same  yesterday,  to-day,  and  for  ever,"  Heb.  xiii.  8.  He  is 
 the  foithful  and  true  ^^'itness.  "  No  temptation  hath  overtaken  you  but  sucii  as  are  commou 
 to  men  ;  and  God  is  faithful,  who  will  not  suffer  you  to  be  tempted  aliove  what  you  are  able, 
 and  will  with  the  temptation  make  way  for  your  escape,  that  you  may  be  able  to  bear  it," 
 1  Cor.  X.  13.  I  will  not  only  trust  in  Christ  for  strength  imd  support,  but  will  look  to  him, 
 and  expect  it  from  him,  because  he  is  faithful;  and  he  hath  said,  "  Fear  not,  I  am  with 
 thee,  be  not  dismayed  ;  I  am  thy  God,  I  will  help  thee,  yea,  I  will  uphold  thee,  yea,  I  will 
 strengthen  thee,"  Isa.  xli.  10.  '•  1  will  never  leave  thee,  mu'  forsake  thee,"  Ileb.  xiii.  5. 
 This  made  Jonas  when  lie  ^\'as  in  the  whale's  belly,  to  say,  "  Yet  will  I  look  agaiirtowards 
 thy  holy  temple,"  Jonah  ii.  4. 
 
 7.  Such  who  see  suitable  j>romises  for  every  condition,  and  can  rely,  and  live 
 
 upon  Chri.st  in  the  promises,  let  their  estate  be  what  it  will.     "  Man  lives  not    J'^'^y ''™  "" 
 
 by  bread  only,  but  by  every  word  that  jiroceedeth  out  of  the  mouth  of  God," 
 
 Matt.  iv.  4.     And  though  they  are  in  darkness,  yet  they  can  "  stay  themselves 
 
 upon  their  God,"  Isa.  1.  10.  Tiiey  Uve  on 
 
 8.  They  eat  the  fat  of  God's  house,  who  enjoy  not  only  the  ordinances,  but     d'iuancesr 
 God  with  them,  and  in  them.     Some  are  contented  with  a  bare  duty,  and  a 
 
 bare  ordmance,  but  that  is  but  like  dry  bread.  What  is  any  ordinance  if  we 
 meet  not  God  with  it  ?  But  if  these  believers  meet  not  with  God  at  one  time,  they  resolve  to 
 make  the  more  preparation  to  meet  him  at  another,  and  ask  their  souls  what  the  matter 
 may  be,  why  they  met  not  with  God  at  such  or  such  a  time  ;  they  will  not  neglect  a  duty 
 because  they  met  not  with  God  as  in  times  past ;  they  do  not  lind  fault  with  tlie  minister, 
 nor  with  the  ordinance,  but  with  themselves;  I  was  (saith  such  a  person)  in  a  dead  and 
 lifeless  frame,  tlie  cause  why  I  did  not  profit  nor  meet  with  comfort,  was  in  myself. 
 
 9.  Such  who  are  strong  to  bear  burdens,  and  can  bear  up  though  trodden  upon,  and  suffer 
 contempt  and  reproach  from  their  brethren,  or  from  the  world.  These  things  are  signs 
 that  such  feed  high,  and  are  strong  in  the  Lord;  no  discouragements  discourage  them,  their 
 love  to  Christ,  and  tfl  his  trutli,  and  ways,  is  not  cooled  at  all  by  any  of  these  things ; 
 though  they  have  not  the  love,  the  esteem,  or  praise  of  men,  they  care  not,  if  they  have  the 
 love  and  approbation  of  God,  of  which  they  have  comfortable  grounds,  and  see  no  cause  to 
 doubt  of  it. 
 
 10.  Such  who  get  power  over  their  inward  corruptions,  and  by  degrees  find     't'^<^ye<^t 
 sin  weakened  in  them,  and  that  sin  which  doth    most  easily   beset  them,     tiicir  corrup- 
 loses  its  strength,  and  grace  outgrows  the  weeds  of  corruption,  yea,  and  grows     """■■*• 
 
 the  more  by  means  of  the  cold  blasts  of  temptations  and  afflictions ;  so  tliat  they  are  ready 
 to  sulfer  for  Christ,  having  got  the  world  under  their  feet,  antl  dwell  above  in  sweet  com- 
 munion with  God  and  Jesus  Christ. 
 
 11.  Such  who  always  come  to  hear  the  word  with  a  cr.aving  appetite,  or     Sotne  saints 
 have  a  good  stomach,  these  eat  the  fi\t  of  this  gospel-teast.     Sucli  who  are     aV'ood'a'ppc- 
 sickly  or  distempered  persons  cannot  eat  strong  meat,  nor  hardly  anything  will     {u-Vt'oo'if'^'" 
 go  down  with  them  ;  so  such  who  have  soul-diseases,  or  are  spiritually  distem- 
 pered, can  find  no  appetite  to  receive  the  word,  it  is  not  sweet  to  them  :  and 
 
 hence  this  sort  are  found  oftentimes  to  quarrel  with  sound  duetrine,  and  dislike  and  grow 
 sick  of  their  minister,  and  are  better  pleased  with  kick-shaws,  I  mean  with  airy  and  empty 
 
420  THE    PATiABLE    OF    TnE   PROliIGAL    SON.  [BOOK    II. 
 
 notions.  Alas,  many  in  these  tlays  are  certainly  surfeited  with  that  great  plenty  God  hath 
 graciously  afforded  us,  and  account  the  heavenly  manna  but  light  bread  ;  and  so  their  full 
 stomachs  loathe  the  honey-comb. 
 
 APPLICATION. 
 
 1.  From  hence  we  may  infer,  that  God  is  not  like  unto  sorry  man,  he  performeth  to 
 poor  sinners  all  that  he  hath  promised  to  them.  Men  promise,  but  are  often  slow 
 in  performing,  or  not  so  large  as  in  their  promises,  but  thus  God  doth  not.  "  Let  the 
 wicked  forsake  his  ways,  and  the  unrighteous  man  his  thoughts,  and  let  him  return  unto  the 
 Lord,  and  he  will  have  mercy  upon  him  ;  and  unto  our  God,  and  he  will  abundantly  pardon," 
 &c.,  Isa.  Iv.  7.  God  doth  not  only  pardon  the  sinner,  but  exceeds  in  his  mercy  and  good- 
 ness all  those  thoughts  the  sinner  could  have.  What  could  he  do  more  in  a  way  of  mercy 
 God  beyond  and  love  than  is  here  expressed  by  the  Father  to  the  returning  prodigal? 
 formi'n/of'  ~-  ^y  ^^^^  example  of  the  Holy  God,  parents  should  learn  to  pass  by  great 
 
 his  promises,  sins  in  their  rebellious  children,  when  they  return  to  them,  and  humble  them- 
 selves, and  not  to  be  of  an  irreconcilable  spirit  towards  a  prodigal  child,  who  hath  spent  all 
 on  harlots,  and  by  a  wicked  course  of  life  ;  nay,  and  not  forgive  him  only,  but  be  kind  and 
 wonderfully  bountiful  to  him,  so  as  to  overcome  him  with  their  love  and  goodness. 
 Directions  to  3.  This  may  inform  us,  that  the  pardoning  gi-ace  of  God,  and  his  rich  mercy 
 parents.  ^nd  bounty  to  returning  sinners  is  wonderful,  he  forgives  and  upbraideth  not. 
 
 Information.  ^_  rj-j^j^  ^^^  serve  to  encourage  sinners  to  retum  to  God,  though  they  have 
 been  never  so  vile  and  abominably  wicked.  See,  you  sinners,  what  entertainment  you  shall 
 have,  an  how  nobly  you  shall  be  treated,  and  be  received,  if  you  come  unto  God  by  Jesus 
 Christ ;  what  can  you  desire  more  ?  What,  shall  you  have  the  very  best  that  God  hath  ? 
 Will  he  deny  you  no  good  thing  ?  Certainly  some  of  you  that  hear  me  this  day  will  resolve 
 to  retum  to  this  gracious  God.  Can  you  forbear  one  moment  ?  0  let  nothing  hinder  you  ; 
 let  not  Satan  persuade  you,  God  will  not  forgive  your  sins ;  see  how  he  pardoned  and  re- 
 Encourage-       ceived  this  great  sinner. 
 
 "'"'■  5.  This  may  also  put  us  all  upon  the  work  of  self-examination.     Have  we 
 
 tasted  how  good  God  is ;  have  we  ever  been  thus  fed  and  feasted  with  the  best  of  our  Fa- 
 ther's house;  if  not,  we  may  conclude  that  our  faith  is  weak,  or  that  we  are  but  babes  in 
 Christ,  or  do  not  live  by  faith,  but  rather  by  sense.  Observe  those  ten  particulars  I  have 
 Trial.  laid  down,  and  try  yourselves  by  them. 
 
 6.  Let  none  henceforth  harbour  hard  thoughts  of  God,  as  if  he  gives  grudgingly  or  spa- 
 ringly unto  us,  because  he  gives  us  no  more  of  the  riches  of  this  world.  What,  would  you 
 have  the  husks,  which  is  the  swine's  food  ?  God  gives  us  the  chOdrens  bread,  that  wliich 
 is  far  better  than  what  the  wicked  of  the  world  have  ;  and  are  we  not  contented  ?  Is  not 
 God  better  than  the  creature  ?     Doth  he  give  us  himself,  and  are  we  not  satisfied  ? 
 
 SERMON   XXIII. 
 
 And  let  us  eat  and  be  merry. — Luke  xv.  23. 
 
 "  Let  us  eat  and  be  merry."  This  certainly  denotes  that  sweet  fellowship  and  communion 
 every  believer  hath  with  God,  when  he  closeth  with  him  in  Jesus  Christ,  or  that  sweet  joy 
 and  comfort  when  he  first  comes  home,  or  is  converted  ;  be  then  receives  most  choice  and 
 sensible  commimion  with  God  and  Jesus  Christ.  The  Father's  love  is  manifested  to  him, 
 and  the  love  of  the  Son  is  manifested  to  him  ;  for  then  he  feeds  plentifully  upon  all  the 
 blessings  of  a  crucified  Saviour. 
 
 My  brethren,  there  are  three  degrees  or  gradual  steps  of  the  happiness  of  believers. 
 Three  era-  ^-  Union  with  God  and  Jesus  Christ.     The  prodigal  was  now  brought,  into 
 
 dual  steps  of  a  State  of  union  wth  the  Father  and  the  Son  by  the  Holy  Spirit :  here  our 
 happhieBs.  happiness  begins,  this  is  the  first  step  or  spring  of  it, 
 
 2.  Communion.     This  is  the  next,  "  Truly  our  fellowship  is  with  the  Fa- 
 ther, and  with  his  Son  Jesus  Christ,"  1  John  i.  3. 
 
 3.  Full  and  perfect  fruition  of  God  for  ever :  this  completes  our  eternal  happiness. 
 
 The  two  first  we  partake  of  here,  while  we  are  in  this  world;  the  last  we  shall  receive 
 
SEBM.    XXJIl.]  THE    P^UJAL!.!-;   OF    THE    I'RODIGAL    bON.  421 
 
 ill  the  world  to  come.  Union  is  the  spring  or  way  of  our  liappiuess.  Communion  is  a, 
 sensible  taste  thereof;  ami  fruition  is  the  fulness  uuJ  perfection  of  it. 
 
 "  Let  us  eat  ami  be  merry."  By  eating,  communion  is  often  set  fortli  in  Gsd's  word. 
 "  If  any  man  liear  my  voice,  and  open  the  door,  I  will  come  in  unto  him,  and  will  sup 
 with  him,  and  he  with  me,"  Kev.  iii.  20.  We  will  eat  together,  rejoice,  and  be  merry, 
 «.  e.,  he  sliall  have  sweet  communion  with  me,  and  I  with  liim.  The  word  communion  is 
 by  some  rendered  fellowship,  by  others  converse,  They  are  convertible  terms,  or  words 
 of  the  same  import. 
 
 Doct.  Returning  sinners,  or  true  believers,  have  communion  with  the  Father  and  the 
 Son.  Let  us  eat  and  rejoice  together ;  that  is,  the  sumer  with  the  Father  and  the  Son, 
 and  the  Father  and  the  Son  with  him ;  they  have  mutual  communion  one  with  another. 
 
 I.     I  shall  show  you  what  is  necessary,  as  previous  to  this  communion. 
 
 U.     Prove  that  there  is  such  communion,  and  also  show  wherein  it  doth  consist. 
 
 HI.     Show  you  the  nature  of  it. 
 
 IV.  Also  show  you  what  the  effects  thereof  are  upon  the  believers  heart  and  life. 
 
 V.  Apply  it. 
 
 I.     As  to  what  is  necessary,  as  previous  to  this  eating,  or  gracious  communion. 
 
 1.  No  wicked  man  can  have  communion  with  God  and  Jesus    Christ,     no  wicked 
 "  Shall  the  throne  of  iniquity  have  fellowship  with  thee?"     Psal.  xciv.  20.     ^'^''"efei'iow- 
 That  is,  such  that  delight  in  sin  and  wickedness,  no,  this  cannot  be.    "  What     ship  with 
 fellowship  hath  righteousness  with  unrighteousness?  and  what  communion     "^"''" 
 hath  hght  with  darkness  ?     Or  what  concord  hath  Christ  with  Belial  ?"  2  Cor.  vi.  15,  16. 
 
 (1.)  Can  there  be  communion  and  sweet  fellowship,  where  there  is  enmity  one  against 
 the  other  ? 
 
 (2.)  Can  tliat  person  have  communion  with  God,  that  hath  not  the  nature  of  God,  or  a 
 likeness  of  God  in  him  ?  no,  human  creatures  may  as  soon  have  fellowship  with  filthy 
 brutes,  or  with  swine,  as  unholy  sinners  can  have  communion  with  God. 
 
 2.  No  person  can  have  communion  with  God,  until  he  hath  union  with     g^3^^''^un,. 
 him.     "  Can  two  walk  together,  except  they  are  agreed  ?"     Amos  iii.  3.     munion. 
 Utter  enemies  to  each  other,  can  have  no  fellowship  together.     "  The  carnal 
 
 mind  is  enmity  against  God,"  Rom.  viii.  7.  And  God  is  an  enemy  to  all  the  workers  of 
 iniquity  ;  his  face  is  set  against  them,  and  his  wrath  is  kindled  and  ready  to  seize  them. 
 Therefore  there  must  be  a  mutual  or  reciprocal  reconciUation  to  one  another.  First,  God 
 ui  Christ  is  recouciled  to  his  elect,  the  atonement  is  made  ;  and  also  he  is  actually  recon- 
 ciled to  the  person  of  this  or  that  man  or  woman  that  believeth  in  Jesus  Christ.  Whilst 
 the  prodigal  abode  in  his  swinisli  nature,  he  was  not  actually  reconciled  to  his  Father  ;  but 
 uow  they  are  united  in  heart,  in  love  and  affections,  and  so  can  eat  together,  or  have  fel- 
 lowship one  with  another. 
 
 3.  None,  it  appears  fi'om  hence,  can  have  fellowship  with  God  that  are     Regenera- 
 not  renewed  or  born  again,  or  regenerated.     The  prodigal's  heart  is  now     'al.yto^com- 
 changed,  he  hath  got  anew  nature,  and  can  now  taste  and  relish  spiritual     munion  with 
 things  ;  sin  now  is  become  bitter  to  him,  yea,  loathsome  and  abominable,  and 
 
 God  is  become  the  object  of  his  love  and  delight ;  he  can  tell  you  now  that  God  is  good, 
 that  root  of  bitterness,  that  averseness  that  was  in  him  unto  God  and  spiritual  things,  is 
 gone  and  now  he  loves  as  God  loves,  and  hates  as  God  hates  ;  before  he  was  alienated 
 from  the  life  of  God,  and  also  favoured  the  things  of  the  flesh. 
 
 4.  None  can  have  communion  with  God,  or  with  Jesus  Christ,  untU  they 
 
 have  espoused  him,  or  are  married  to  him.     ]\Iarriage  is  antecedent  to  conju-  J^t"  cimst 
 
 gal  fellowship  and  communion.  necessai-y  to 
 
 5.  Saving  knowledge  of  God  in  Christ  is  necessary  to  this  fellowship.   The  J^th  God. 
 choicest  fellowship  flows  from  intimate  knowledge  and  acquaintance  persons 
 
 have  of  one  another  ;    there  may  be  a  remote  knowledge  where  there  is  no     ^f"(?"i^u|f 
 communion  ;  but  to  the  nearest  and  choicest  communion  there  is  a  real  and     *^?'^'']^'° 
 choice  acquaintance.     "  Acquaint  now  thyself  with  him,  and  be  at  peace,  and     smp. 
 thereby  good  shall  come  unto  thee,"  Job.  x.'cii.  21,  that  is,  all  true  good,  that 
 which  is  the  sweetest,  even  communion  with  God  and  his  Son  Jesus  Christ.    My  brethren, 
 the  image  of  God  doth  m  part  consist  in  knowledge.      "  And  have  put  on  the  new  man, 
 which  is  renewed  in  knowledge,  after  the  image  of  him  that  created  him,"  Col.  iii.  10. 
 
 6.  A  man  must  actually  be  brought  into  the  bonds  of  the  covenant,  be-  a  man  mtut 
 fore  he  can  have  communion  with  God.  covenant 
 
 Can  a  sinner  eat  and  be  merry,  or  have  fellowship  with  God,  whilst  lie  re-     btforche 
 mains  under  the  covenant  of  works,  or  under  the  law,  or  the  curse  of  the  law  ?     ''•'"'  '^""'' 
 
422  THE    PAKAELF.    OF    THE   rnniar.AT.    HON.  [f.OOK    II. 
 
 munion  witli 
 
 Gori.  no,  evanffelical  communion  is  not  bottomed  upon  the  legal  covenant ;    all  un- 
 
 believers are  in  the  first  Adam  ;  "  And  as  many  as  are  of  the  law,  are  under  the  curse," 
 Gal.  iii.  10.  Therefore  no  unbeliever  can  eat  with  God  and  Jesus  Christ,  or  be  merry 
 with  them.  Can  a  condemned  malefactor  be  merry  ?  or  will  the  king  admit  him  to  eat 
 at  his  table  ?  Sirs,  a  man  must  have  faith,  he  must  believe  and  see  his  pardon,  or  have 
 ground  to  believe  he  is  freed  from  the  sentence  of  condemnation,  before  he  can  rejoice  and 
 have  fellowship  with  God.  No  man  is  actually  in  the  covenant  of  grace  that  believes  not, 
 nay,  he  that  believes  not  in  Christ,  "  The  wrath  of  God  abides  upon  him,"  John.  iii.  30. 
 There  niu.'it  7.     No  man  cau  have  communion  with  God,  without  sincere  love  to  God. 
 
 ije  sincere  Commuuion  flows  from  that  dear  love  and  affection  one  person  hath  to  ano- 
 in  iiini  tiuit  ther  ;  and  as  love  increaseth,  fellowship  increaseth ;  and  as  love  decays,  com- 
 muuiou  with  Biuuion  or  fellowship  decays  or  grows  cold,  also,  or  it  is  not  so  sweet  and  de- 
 GoJ.  sirable.     0  how  was  the  heart,  tlie  love,  and  aii'ections  of  the  Father  drawn 
 
 out  towards  his  Son,  and  the  heart,  love,  and  affections  of  the  Son  set  upon  his  dear  Fa- 
 ther ?  "  The  Father  fell  upon  his  neck  and  kissed  him,"  and  put  the  best  robe  upon  him, 
 and  richly  adorned  him,  and  now  he  eats,  drinks,  and  is  merry  with  him  ;  now  they  are 
 united  in  love,  and  so  have  communion  together. 
 
 8.  It  is  necessary  also  that  a  believer  knows  the  nature  of  tliat  union  from  whence  this 
 communion  flows  ;  there  is,  as  I  once  told  you,  a  six-fold  union. 
 
 A  six-fold  (1-)     There  is  a  natural  union,  that  is,  between  the  tree  and  the  branches 
 
 union.  fj-om  whence  the  tree  communicates  its  sap  to  the  branches  ;  also  between  the 
 
 head  and  the  body,  and  the  members  thereof,  as  likewise  between  the  soul  and  body,  and 
 the  food  we  eat. 
 
 (2.)  There  is  a  moral  union,  which  is  between  one  man  and  another  ;  they  cleave  to- 
 gether in  cordial  love  and  affections,  as  .Jonathan,  who  loved  David  as  his  own  soul. 
 
 (3.)     There  is  a  conjugal  union,  this  is  that  union  that  is  between  a  man  and  his  wife. 
 
 (4. 1     There  is  a  political  union,  which  is  between  a  king  and  his  subjects. 
 
 (5.)  There  is  an  hypostatical  union,  which  is  between  the  divine  person  of  the  Son  of 
 God  and  his  human  nature. 
 
 (Ij.)  There  is  a  mystical  and  spiritual  union,  and  this  is  that  union  which  is  between 
 Christ  and  his  church,  and  every  believer  ;  and  it  is  from  hence  our  spiritual  communioa 
 flows,  though  it  is  set  forth  by  a  natural  and  moral  union,  yet  it  is  nearer  and  more  inti- 
 mate, as  I  shall  show  you  by  and  by. 
 
 n.  I  proceed  to  prove,  there  is  such  a  fellowship  or  communion  betwixt  God  and  a 
 believing  sumer,  ami  shall  show  wherein  it  doth  consist. 
 
 1.    They  are  not  only  united  in  love  and  affections,  and  in  conjugal  bonds, 
 There  is  a        ijut  are  made  one  spirit  with  Christ.      "  He  that  is  joined  to  the  Lord  is  one 
 
 mystical  .  .    „      ,    /^  •   \  rr       -^t  ^  ■  •  •  ,,      ,  •     n         •..  ■ 
 
 union  be-  spirit,  1  Cor.  VI.  17.  Not  made  one  spirit  essentially,  but  mystically  ;  it  is 
 and  beHc-'*'  as  if  there  was  but  one  soul  in  two  bodies  ;  the  same  spirit  that  is  in  the  head 
 vers.  without  measure,  is  in  every  member  in  some  measure.  "  That  they  all  may 
 
 Charnock.  be  one,  as  thou  Father  art  in  me,  and  I  in  thee,  that  they  may  be  one  in 
 us,"     John  xvii.  21. 
 
 The  nature  Now  where  there  is  such  a  near  union,  there  must  needs  be  a  most  sweet 
 
 muutoi  be-  communion.  My  brethren,  true  fellowship  cousisteth  iu  community  or  com- 
 tween  them,     muniou.     Now  there  is  a  fourfold  community  between  Christ  and  believers. 
 
 1.  Of  enjoyment  of  each  other.  2.  A  community  of  affections.  3.  Of  interest.  4.  Of 
 privileges. 
 
 1.  They  enjoy  each  other.  Christ  is  theirs,  and  they  are  his.  "  I  will  be  their  God, 
 and  they  shall  be  my  people."  "  My  beloved  is  mine,  and  I  am  his."  God  gives  himself 
 and  all  he  hath  to  believers,  and  they  give  tliemselves  to  him  ;  also  Christ  gi\es  himself 
 and  all  he  hath  to  us,  and  we  give  ourselves  to  him. 
 
 (1.)  Christ  gives  his  person  to  espouse  us,  and  so  raises  our  glory.  (2.)  His  treasure 
 and  fulness  to  enrich  us.  (3.)  His  righteousness  to  clothe  us.  (4.)  His  power  to  up- 
 ho  d  and  defend  us.  (0.)  His  wisdom  to  direct  us.  (0.)  His  Spirit  to  quicken,  to  re- 
 new, to  euhghten,  and  to  lead  us.  (8.)  His  love  to  delight  and  console  us,  and  his 
 glory  to  crown  us.     (9.)     His  angels  to  minister  to  us. 
 
 And  we  give  Christ  our  hearts.  "My  Son,  give  me  thy  heart,"  Prov.  xxiii.  20.  We 
 give  him  ourselves,  and  all  we  are.  "  They  gave  themselves  imto  the  Lord."  We  give 
 our  whole  souls,  strength,  affections,  even  all  our  faculties  and  powers,  and  members  of  our 
 bodies,  our  judgments  to  judge  and  choose  him,  our  understandings  to  know  him,  our  wills 
 to  close  wiili  and  obev  hiui,  our  affections  to  desire,  love,  and  cleave  to  him,  our  thoughts 
 
SF.RM.  X}.:lr.]  Tin-;  r.vKAr.i.;';  of  Tiir,  rr.onicAi,  kom.  423 
 
 to  coutemplatc  on,  liini,  our  pousciences  to  bo  kept  awake,  autl  stir  us  up  to  serve  and  live 
 to  liiiu,  our  tongues  to  speak  for  biui,  pray  to  liiui,  and  to  praise  him,  our  eyes  to  look  up 
 to  him,  and  to  be  employed  tor  him,  our  iiauds  to  minister  to  liim  in  liis  ministers  and 
 poor  saints,  our  I'cet  to  travel  to  his  sanctuarj',  and  visit  his  poor  members,  &c.  Sirs, 
 Christ  took  our  nature  on  him,  "  And  so  ho  is  bone  of  our  bone,  and  flesh  of  our  flesli," 
 Eph.  V.  30.  And  he  gives  us  his  Spirit,  his  likeness,  "  And  so  we  partake  of  the  divine 
 nature,"  cS:e.  2  Pet.  i.  4.  Christ's  riches  is  ours,  and  our  poverty  was  his.  "  He  became 
 poor,  that  we  through  his  poverty  might  be  made  rich,"  '2  Cor.  viii.  0.  Christ's  righte- 
 ousness is  ours  and  our  sin  was  his.  "  He  was  made  sin  for  us,  who  knew  no  sin,  that  we 
 might  be  made  tlie  righteousness  of  God  in  him,"  2  Cor.  v.  21.  His  blessedness  is  ours, 
 and  our  curse  fell  upon  him,  "  He  was  made  a  curse  for  us,  that  the  blessing  of  Abraham 
 might  come  upon  the  Gentiles  through  Jesus  Christ,"  Gal.  iii.  13.  He  became  a  servant, 
 that  we  might  become  sons  ;  hs  bore  our  cross,  that  we  might  wear  his  crown ;  he  took 
 our  shame,  that  wo  might  have  his  glory.  "  The  glory  thou  gave  me  I  have  given  them," 
 John  xvii.  22.  He  v/as  abused,  that  we  might  be  exalted  ;  he  was  crowned  with  thorns, 
 that  we  might  be  crowned  with  eternal  life.  Thus  there  is  a  community  of  persons,  and 
 of  what  each  other  have. 
 
 2.  Tiiere  is  a  community  of  love  and  affections.  Though  this  was  signified  before,  yet 
 let  me  speak  to  it  more  particularly  because  communion  consisteth  in  this. 
 
 (1.)  God  and  Christ  love  believers,  and  they  love  God  and  Christ;  they  have  a 
 mutual  love  to  each  other,  signified  by  their  eating  or  supping  together.  "  Thou  hast 
 loved  them  as  thou  hast  loved  me.  I  will  love  him,  and  the  Father  wOl  love  him  ;  and 
 we  will  come  unto  him,  and  make  our  abode  with  hiin,"  John  xiv.  23.  "  Lord  thou  kuowest 
 all  things,  thou  kuowest  I  love  thee,"'  John  xxi.  17 
 
 (2.)  Their  love  runs  all  in  one  channel,  and  it  is  fixed  upon  the  same  objects :  what 
 God  loves,  Christ  loves,  that  believers  love  also  :  and  what  God  hates,  Christ  hates,  that 
 believers  hate  also. 
 
 (3.)  The  uature  or  quality  of  their  love  is  the  same  :  Christ  loves  believers  -VNith  a 
 strong,  a  great,  a  sincere,  a  constant,  a  single,  or  simple  love,  with  a  sympathizing  love, 
 with  a  love  of  complacency,  with  an  unchangeable,  and  an  everlasting  love.  So  the  love  of 
 every  believer  to  God  and  Christ  is  great :  it  is  a  superlative  love,  a  sincere,  a  single,  a 
 simple,  a  constant,  a  cordial  love,  and  full  of  delight,  and  abiding  :  such  as  is  the  cause, 
 such  is  the  effect.  '"We  love  him,  because  he  first  loved  us ;"  our  love  is  but  the  fruit 
 and  reflection  of  his  love  on  our  souls. 
 
 (4.)  Christ  loves  a  believer  in  every  state,  when  poor  as  well  as  when  rich,  in  dishon- 
 our as  well  as  in  honour,  on  a  dunghill  as  well  as  on  a  throne  :  when  old,  as  well  as  young, 
 in  a  prison,  as  well  as  in  a  palace  :  so  believers  love  Christ  in  all  states  and  changes  he 
 passed  through,  when  in  the  manger,  when  tempted,  when  betrayed,  when  spit  upon,  when 
 scourged,  and  when  hanged  on  the  cross,  as  well  as  now  he  is  glorified  at  the  Father's 
 right-hand  in  heaven. 
 
 (5.)  Christ  loves  not  the  souls  of  believers  only,  but  their  bodies  also :  yea,  and  he 
 loves  their  graces,  and  all  the  holy  and  spiritual  duties  and  services  they  perform  to  his 
 glory  :  so  believers  lo\e  the  person  of  Christ,  the  offices  of  Christ,  tlie  word  of  Christ ;  they 
 love  him  as  he  is  a  Priest,  as  he  is  a  King,  as  he  is  a  Prophet,  and  whatsoever  he  is  iu  him- 
 self, hath  done,  is  doijig,  or  is  made  to  them  ;  they  love  his  image,  his  people,  his  church, 
 his  ministers,  his  poor,  his  ordinances,  his  worship,  his  promises,  his  interest,  and  his  name, 
 and  his  kingdom,  and  long  for  it. 
 
 (1.)  He  calls  them  his  friends.  "  Henceforth  I  call  j'ou  not  servants,  but  friends  :  for 
 the  servant  knows  not  what  his  master  dbcth  ;  but  all  things  I  liave  heard  of  my  Father,  I 
 have  made  known  them  to  you,"  John  xv.  15.  And  they  aill  him  their  iiiend.  "  This  is 
 my  beloved,  and  this  is  my  friend,  0  ye  daughters  of  Jerusalem,"  Cant.  i.  16. 
 
 (2.)  They  walk  together  :  "  Euoch  walked  with  God  throe  hundred  years,"  &c.  "  I  will 
 walk  iu  them,"  &e. 
 
 (3. J     They  sit  together  in  heavenly  places. 
 
 (4.j  They  eat  together,  as  iu  my  text ;  they  sup  together,  Ilcv.  iii  20,  "  I  will  [come 
 into  him,  and  will  sup  with  him,  and  he  with  me."  They  feed  ou  his  merits,  and  he  feeds 
 upon  their  duties,  and^on  their  graces.  "  I  have  eaten  my  honey  with  my  honey-comb,  I 
 have  drunk  my  wine  with  my  milk,"  Cant.  vi.  1.  Their  graces  refresh  and  delight  hia 
 soul.  "  Thou  h  ast  ravished  my  heart,  my  sister,  my  spouse  ;  thou  hast  ravished  my 
 heart  with  one  of  thine  eyes,  with  the  chain  of  thy  neck,"  Cant.  iv.  9. 
 
 (o.)  They  visit  each  other  ;  Christ  visits  them  in  ways  of  mercy,  and  they  visit  him  in 
 way  of  duly. 
 
424  THE    TAKAEIF.   OF    THE   PEODIGAL    S0\.  [eOOK  II. 
 
 (6.)  Christ  loves  to  hear  their  voice.  "  0  my  Dove,  that  are  in  the  clefts  of  the  rock 
 let  me  hear  thy  voice,  let  me  see  thy  face  ;  for  sweet  is  thy  voice,  and  thy  countenance 
 is  comely,"  Cant.  ii.  14.  And  they  love  to  hear  his  voice.  "  It  is  the  voice  of  my  be- 
 loved that  knocketh."  "  My  sheep  know  my  voice,  and  they  follow  me,"  &c.,  John  x.  27, 
 that  is,  they  love,  approve,  and  delight  to  hear  my  voice. 
 
 (7.)  Also  precious  love-tokens  pass  mutually  to  each  other  ;  he  kisses  them  "  with  the 
 kisses  of  his  mouth,"  Cant.  i.  1,  which  is  a  tol<en  of  his  love  and  affection  ;  and  they  kiss 
 the  Son  as  a  token  of  their  love  and  subjection.  "  The  Father  fell  upon  his  neck,  and 
 kissed  him." 
 
 (8.)  They  have  mutual  desires  after  each  other.  "  So  shall  the  king  desire  thy 
 beauty,"  Psal.  xlv.  11.  And  what  saith  a  believer  ?  "  with  my  soul  have  I  desired  thee 
 in  the  night,"  Isaiah  xxvi.  9. 
 
 3.  There  is  a  community  of  interest  between  Christ  and  believers. 
 
 (1.)  They  have  one  and  the  same  design  to  manage  and  carry  on  in  the  world;  and 
 what  is  that,  but  the  glory  of  God,  and  the  good  of  his  church,  and  of  the  souls  of  men  ? 
 (1.)  Christ's  grand  design  is  to  glorify  his  Father,  and  to  greaten  his  own  name  ;  and  this 
 is  tlie  main  design  and  endeavour  of  believers,  i.  e.,  to  exalt  Jesus  Christ.  "  Christ 
 (saith  holy  PaulJ  shall  be  magnified  in  my  body,  whether  it  be  by  life  or  death,"  Phil. 
 i.  20. 
 
 (2.)  Christ's  design  is  to  enlai-ge  his  own  kingdom  in  the  world,  or  the  increase  of  his 
 church  ;  and  this  is  the  design  and  end  of  believers  ;  they  pray  for  his  kingdom  :  "  Thy 
 kingdom  come." — "  Do  good  in  thy  good  pleasure  to  Sion ;  build  thou  the  walls  of  Jeni- 
 salem,"  Psal.  li.  Ix.  Nay,  the  good  of  the  cliurch  they  prefer  above  all  things  on  earth. 
 If,  like  to  David,  "  I  forget  thee,  0  Jerusalem,  let  my  right-hand  forget  her  c\nining.  If 
 I  do  not  remember  thee,  let  my  tongue  cleave  to  the  roof  of  my  mouth  ;  if  I  prefer  not 
 Reproof  to  Jerusalem  above  my  chief  joy,"  Psal.  cxxxvii.  .5,  6.  Do  some  professors  do 
 8ors  o?™thi8  t^'s  ?  no  certainly.  Why  it  is  the  property  and  duty  of  all  believers  thus  to 
 age-  do  ;  but  do  they  do  this,  that  hardly  ever  think  of  Sion  ?  do  they  do  this, 
 
 that  by  their  pride  and  covetous  practices  expose  her  to  reproach  ?  Do  they  do  this,  who 
 sufter  her  to  languish  and  decay,  rather  than  they  will  spare  their  strength  or  treasure  to 
 support  her  ?  what  hinders  the  increase  of  the  cliurch  or  spreading  of  the  gospel  ?  Is  it  not 
 felf-interest  ?  Some  will  lay  up  hundreds,  nay  thousands  for  themselves  and  children, 
 who  grudge  a  few  shillings  to  uphold  the  walls  of  Jerusalem,  or  to  encourage  poor  ministers 
 at  home,  or  to  send  them  abroad.  Some  so  little  regard  the  interest  of  Christ,  his  church 
 and  ministry,  that  were  it  not  for  a  few  faithful  persons,  his  whole  interest  might  fall  to 
 the  ground  for  all  them.  Sad  times  !  They  drive  a  trade  for  themselves,  and  regard  not 
 Christ  nor  his  church  ;  they  cannot  say  with  David,  "  the  zeal  of  thine  house  hath  eaten 
 me  up,"  Psal.  cxix.  I'dd.  Though  he  spoke  it  in  the  person  of  Christ,  yet  it  was  true  no 
 doubt  in  himself. 
 
 Christ's  df-  (3.)  Christ's  design  is  the  good,  the  comfort  and  edification  of  his  people, 
 
 Eoodand*''"  *'''^''  they  may  abound  in  grace  and  holiness,  and  in  all  the  fruits  of  the 
 comfort  of  Spirit :  and  this  is  the  design  of  all  sincere  believers,  and  thus  their  interest 
 his  church,  j^  ^j^g  ^^^^  jj^^  same,  both  strive  to  pull  down  Satan's  kingdom,  and  to  destroy 
 sin  and  all  sinful  practices,  with  heresies  and  errors,  traditions  of  men,  superstition 
 idolatry,  popery,  &c.  Christ's  work  is  to  establish  truth,  and  cause  that  to  flourish  :  the  inte- 
 rest of  the  husband  is  the  interest  of  the  wfe ;  that  which  is  the  father's  true  interest 
 should  be  the  child's  labour  to  promote. 
 
 2ndly.  They  also  seek  and  choose  the  same  means,  in  order  to  the  carrying  this  inte- 
 rest on  ;  that  way  Christ  makes  use  of  to  promote  his  own  glory,  and  his  churches  good, 
 they  approve  of,  and  consent  to. 
 
 ( 1 .)  If  it  be  by  weak  means,  they  will  support  and  continue  it  as  much  as  they  can,  and 
 not  say,  Christ  is  able  to  preserve  his  own  truth,  and  good  of  his  church,  by  his  own  hand 
 another  way. 
 
 (2.)  If  it  be  by  persecution,  tliey  consent;  if  by  the  rod,  they  approve  of  it;  if  by 
 hberty,  peace,  and  prosperity,  they  submit,  and  are  pleased ;  or  if  by  ways  that  may  seem 
 hazardous  as  to  their  outward  state,  they  corajilain  not,  nor  go  out  of  God's  way ;  they 
 are  not  like  Jeroboam,  rather  than  to  hazard  tlie  loss  of  his  kingdom,  set  up  golden  calves 
 at  Dan  and  Bethel. 
 
 *  Srdly.  As  they  mutually  agi'ee  in  the  means,  so  also  in  the  instruments  that  Christ 
 chooses  to  promote  and  caiTy  his  interest  on,  if  noble  and  learned  ones,  every  true  Chris- 
 tian is  pleased ;  but  if  God  lays  aside  such,  chooses  few  of  that  sort,  but  rather  the  unlearu- 
 
SKI'.ra.    SXIII.]  THE   PARABLE   OF   THE   PUODKiAL    SON.  425 
 
 ed,  or  base  and  contemptible  persons  to  preach  his  gospel  and  manage  liis  cause,  tliey  are 
 as  well  satisfied,  and  wiU  not  expose  them  to  the  scorn  of  the  world,  because  they  are  not 
 endowed  with  the  knowledge  of  the  tongues,  or  human  literature. 
 
 4thly.     They  have  also  the  same  friends  and  the  same  enemies  ;  he  is  no     ^e'lilv'cr"'' 
 friend  to  Christ,  that  is  an  enemy  to  his  people  ;  nor  is  he  a  believer's  friend     have  the 
 that  is  Christ's  enemy.     Those  that  hate  thee,  and  rise  up  against  thee,  I  hate,     In^'iife's'Slle 
 saith  David.     My  brethren,  why  do  some  men  liate  his  present  majesty,  our     enemies, 
 gracious  king  ?  is  it  not  because  he  is  a  friend  to  and  a  favourer  of  God's  peo- 
 ple, and  why  do  the  godly  love  him  ;   but  because  God  hath  raised  him  up  to  favoiu-  his 
 righteous  cause,  and  to  be  a  scourge  to  his  enemies  ? 
 
 Their  interest  aud  end,  means  and  persons  (as  one  observes)  are  so  one  and  the  same,  that 
 what  is  done,  said  to  be  done  to  one,  is  done  to  tiie  otlier.  Tbey  that  despise  you,  saith 
 our  Lord,  despise  me  ;  and  they  that  receive  you,  receive  me.  And  they  also  that  per- 
 secute the  saints,  persecute  Christ :  "  Saul,  Saul,  why  persecutest  thou  me  ?"  Acts  viii.  4. 
 Aud  hence  the  suft'erings  of  the  faints  are  said  to  be  the  sufferings  of  Christ.  "  They 
 that  touch  you,  touch  the  apple  of  mine  eye,"  Zech.  ii.  8.  Moreover,  they  that  feed, 
 clothe,  and  visit  the  poor  saints,  feed,  clothe,  and  visit  Jesus  Christ,  Matt.  xxv.  35.  This 
 their  interest  isone. 
 
 4.     There  is  between  them  communion  of  privileges  also,  as  is  noted  by  di-     ^jo"™""' 
 vers  worthy  men.     Christ  is  called  God's  child,  he  is  called  the  holy  Child     priviieKes 
 Jesus  :  so  the  saints  are  called  the  cliildren  of  God.  Christ  is  the  Son  of  God,     chn'ef  "nd 
 and  the  saints  are  the  sons  and  daughters  of  God  also  :  Christ  is  called  God's      believers, 
 servant ;  also  the  heir  of  all  things,  Heb.  i.  i.  2.   Ana  the  saints  are  called  the 
 heirs  of  all  things.  Rev.  ii.  17.     Or  joint  heirs  with  him.  Rom.  viii.  17.     Christ  is  God's 
 elest,  and  they  are  God's  elect  in  him.     Christ  was  from  above,  and  heavenly,  and  the 
 saints     are   said   to  be   born    from    above,   to   be  heavenly  also.      Christ  is   a   King 
 and  Priest,  and  the  saints  are  called  Kings  and  Priests  also.  Rev.  v.  10.     Christ'  a  Con- 
 queror, so  the  saints  are  said  to  be  conquerors.     Christ  is  called   a  Pearl,  and  the   saints 
 are  called  jewels  :  Christ  shall  judge  the  world,  and  the  saints  shall  judge  the  world  with 
 him  ;  they  sit  with  him  on  his  throne  ;  he  hath  a  crown,  and  they  shall  be  crowned  also. 
 Thus  they  have  communion  in  like  privileges,  but  Jesus  Christ  hath  infinitely  the  pre-em- 
 inence above  them. 
 "  And  let  us  eat  and   be  merry."  'Why  may  not  this  eating  comprehend,  or  partly  refer 
 to  the  Lord's  Supper,  every  believer  that  is  brought  into  God's  house  hath  communion  with 
 him  in  that  holy  ordinance  ;  and  of  all  ordinances  they  have  the  sweetest  fellowship  with 
 God  and  Clirist  in  this  :  prayer  is  an  act  of  homage,  praise  an  act  of  gi-atitude  ;  but  this  is 
 the  love-feast,  or  the  chief  consolatory  dainties  of  our  Father's  house.  0  of  what  a  Lamb  do 
 we  feed  on  at  this  table  ? 
 
 But  so  much  as  to  the  second  thing. 
 
 III.  I  shall  open  the  nature  of  this  fellowship  and  communion  between  God     J,oiour™bfc 
 and  Christ,  and  a  believing  sinner  at  this  merry  and  joyful  meeting.  communion. 
 
 1.  It  is  a  most  honourable  and  sublime  fellowship.  What !  sit  with  the  Father  at  his 
 table,  the  glorious  King  of  heaven  and  earth,  eat,  drink,  and  rejoice  with  him.  What 
 honour  like  this !  what,  eat  with  the  King  and  with  the  King's  Son  !  and  be  embraced  in 
 their  arms,  and  have  the  kisses  of  their  lips  !  What,  walk  with  the  King,  converse  with  the 
 King,  behold  the  King  in  liis  galleries,  nay,  be  espoused  by  him,  and  be  led  into  his  chambers, 
 '•  ami  into  his  banqueting-house,  and  have  his  left  hand  under  our  head  and  his  right 
 hand  to  embrace  us  I"   Cant.  i.  4,  5.  ii.  (>.     Stand  and  admire  ! 
 
 •2.  It  is  a  God-glorifying  communion.  For,  my  brethren,  he  manifesteth  "[^rif^n*^^" 
 his  glory  to  us  hereby,  in  his  glorious  attributes.  (1.)  His  wisdom  in  finding  communion 
 out  the  way  to  raise  us  to  this  high  fellowship  and  amazing  gi-andeur,  (2. )  His  power  in 
 removing  all  those  impediments  that  were  in  the  way  of  it.  (3.)  His  infinite  love  and 
 goodness.  (4.)  His  justice,  in  that  we  are  not  raised  to  this  happiness,  without  full  sa- 
 tisfaction made  to  the  justice  and  law  of  God.  (5.)  Also,  how  is  mercy,  and  rich 
 bounty,  and  free-gi-ace,  magnified  in  admitting  of  a  poor  returning  prodigal,  to  such  a  God 
 glorifying  banquet !  and  then  believers  glorify  God  by  letting  him  have  their  hearts,  their 
 whole  souls,  and  their  superlative  love  and  affections. 
 
 We  by  letting  out  our  chiefest  affections  to  God,  glorify  his  beauty,  amiableness,  and  di- 
 vine goodness. 
 
 ]5y  a  reverential  fear  of  God,  we  glorify  his  justice. 
 
 By  faith  and  a  holy  dependence  upon  hiin,  we  glorify  his  power,  all-wfficiency,  and 
 faithfulness. 
 
42(')  TiTF  I'Ar.ABi.F.  fiv  tifr.  rT;Omr,AL  Koff.  [nn  iK  ir. 
 
 By  our  humility  we  glorify  liim  in  Iiis  majesty  and  greatness. 
 
 I'y  our  patience  we  glorify  his  wisdom  and  sovereignty  ;  and  now  in  tlie  exercise  of 
 all  these  graces  of  the  Spirit,  we  have  communion  with  the  Father  and  the  Son. 
 jf     J3     jiig  3.     It  is  the  highest  fellowship  we  are  capable  of,  while  we  are  in  this  world  ; 
 
 higiipst  com-  we  can  have  comraunion  with  no  persons  of  a  liigher  rauk,  dignity,  or  quality, 
 inunioa.  What  is  it  to  have  fellowship  with  an  earthly  king,  to  eat  witii  him  ?  &c.    To 
 
 this  eatiug  also  the  greatest  love  that  ever  was  known  was  the  spring  and  cause  of  it,  the 
 greatest  price  also  was  paid  to  procure  it.  Moreover,  it  is  a  resemblance  of  heaven,  and 
 prepares  us  for  the  fruition  of  God. 
 
 It  ia  soul-  4.  It  is  a  soul-profitable  and  pleasurable  communion.  It  doth  not  only 
 pi-oflt;ibie.  tgjji;!  tQ  t],e  glory  of  God,  but  also  unto  our  good  ;  such  that  sit  under  Christ's 
 shadow,  find  sweet  delight ;  every  step  of  this  fellowship  is  a  paradise.  0  how  sweet  are 
 those  lip?  that  drop  sweet-smelling  myrrh  1  What  a  fragrant  scent  doth  he  diffuse  into  our 
 souls  whilst  he  lies  in  our  bosom  all  night !  they  that  taste  and  eat  with  Christ,  or  have  com- 
 munion with  the  Father  and  the  Son,  will  soon  find  the  sweetest  of  earthly  enjoyments 
 bitter  and  burdensome ;  and  be  sure  those  that  value  not,  prize  not  this  fellowship,  never 
 tasted  how  good  God  is  ;  the  consolations  of  God  are  small  with  them,  because  they  know 
 not  what  tliey  are,  and  because  earthly  comforts  are  overvalued  by  tliem.  Until  sin  be 
 bitter,  and  earthly  enjoyments  distasteful,  Christ  will  never  be  sweet  and  precious  to  you  ; 
 all  is  theirs  who  have  Christ.  0  then  let  us  eat  and  be  merry  !  Man's  chit^fest  happiness 
 is  in  his  enjoyment,  and  feeding  on  the  chiefest  good.  "  Thou  hast  put  gladness  into  my 
 heart,  more  than  when  corn  and  wine  increased,"  Psal.  iv.  7. 
 
 5.     It  is  a  free  communion,  all  is  the  effects  of  free  grace,  sovereign  grace. 
 It  is  a  free     "  Loj-d    ijow  is  it  that  thou  wilt  manifest  thyself  unto  us,  and  not  unto  the 
 
 communion.  , ,  ,,,   t  i  i         t       •     •  i  i  i      t-.     i  .  i 
 
 world  .'  It  cannot  be  purchased  ;  it  is  granted  to  whom  the  lather  pleaseth, 
 and  the  Son  pleaseth  ;  God  gives  himself,  and  Christ  gives  himself  to  us  freely.  "  I  will 
 heal  their  backsliding,  I  will  love  them  freely,  for  mine  anger  is  turned  away  from  them," 
 Hos.  xiv.  4.  Freely  without  any  desert,  and  without  bounds  or  measure.  Crod  loves  us 
 because  he  will  love  us,  and  he  vouchsafes  us  communion  with  himself,  because  he  will  do 
 it ;  it  is  to  magnify  his  love,  and  the  riches  of  his  free  and  undeserved  grace,  according  to 
 his  own  eternal  pleasure  and  purpose  in  Clirist  Jesus. 
 
 It  is  an  in-  ^-  ^^  ^^  ^"  increasing  and  growing  communion.  "  The  path  of  the  just 
 creasing  is  as  a  shiniug  light,  that  shines  more  and  more  to  a  perfect  day,"  Prov.  iv.  18. 
 
 commmuon.  ^^^j  ^^^  ^,^^  ^  j^j^j^  ^^^^  ^q-^q^  our  commuuion  is  more  and  more  ;  the  more 
 light  and  knowledge  of  God  and  Jesus  Christ  we  have,  the  more  sweet  fellowship,  joy,  and 
 comfort  our  souls  do  possess ;  the  more  we  grow  in  likeness  to  Christ,  the  more  communion 
 we  have  with  him.  "  They  shall  go  from  strength  to  strength  in  Zion,"  Psal.  Ixxxiv.  7. 
 And  from  faith  to  faith,  nay,  from  glory  to  glory,  from  a  lesser  to  a  greater  degree  of  glory. 
 Grace  shall  prevail,  increase,  and  be  victorious,  and  therefore  this  fellowship  and  coraniunioa 
 shall  increase  and  be  more  sweet  every  day  to  such  that  walk  close  with  God,  and  daily 
 visit  him,  and  wait  upon  him  in  his  holy  ordinances.  If  we  follow  on  to  know  the  Lord, 
 we  shall  know  him,  i.  e.,  know  how  good  he  is,  and  enjoy  his  love  and  favour. 
 
 7.  It  is  a  soul-strengthening,  and  a  soul-confirming  communion,  it  is  feeding  upon  the 
 fat  things  of  God's  house,  food  that  hath  strong  nourishment  in  it.  It  is  a  vain  thing  for 
 sinners  to  question  the  truth  and  reality  of  these  things,  and  to  persuade  a  child  of  God  he 
 is  mistaken  ;  no,  no,  saith  he,  I  have  experienced,  and  found  what  I  say,  I  know  what  I 
 speak,  I  have  tasted  how  good  God  is,  and  the  love  of  Gud  and  Christ  is.  You  may  as  s  ion 
 persuade  me  when  I  have  newly  drunk  a  draught  of  excellent  wine,  that  it  was  water  and 
 not  wine,  as  you  can  make  me  think  I  am  mistaken  in  what  I  have  seen,  felt,  and  tasted, 
 or  my  soul  hath  enjoyed  of  God.  0  how  am  I  strengthened  and  confirmed  hereby  in  tlie 
 belief  of  this  glorious  Deity,  and  in  the  belief  of  the  blessed  Jesus,  and  in  the  belief  of  our 
 true  Christianity  !  "  The  joy  of  the  Lord  is  my  strength."  The  divine  presence,  his  love 
 and  favour  establisheth  my  soul  in  his  ways  and  ordinances,  which  some  contemn  and  despise. 
 "  What  we  have  seen  with  our  eyes,  which  we  have  looked  upon,  and  our  hands  have 
 handled  of  the  Word  of  life,"  1  John  i.  1.  "  For  the  life  was  manifested,  and  we  have  seen 
 it,"  ver.  2.  As  Clirist  was  manit'ested  in  the  flesh,  so  he  is  manifested  to  the  souls  of  his 
 people.  "  And  that  which  we  have  seen  and  heard,  declare  we  unto  you,  that  ye  also  may 
 liave  fellowship  with  us  ;  and  truly  our  fellowship  is  with  the  Father,  and  with  his  Son  Jesus 
 Christ,"  ver.  3.  Sirs,  if  you  do  arrive  to  this  communion,  you  will  say,  0  it  is  sweet,  it  is 
 satisfying,  it  is  strengthening,  and  of  a  suul-coufirming  nature.  But  more  of  this  under  the 
 next  bead. 
 
SERM.   XMII.J  TIIF.   rAi:.\T:I,F.  OF    TIIF.   rUOlJir.AI,   SON.  427 
 
 IV.     Let  us  consider  tlie  effects  of  this  communion  on  tlie  soul. 
 
 1.  This  communion  you  hear  is  of  a  soul-slrengtlicninir  nature  ;  and  so  it  "  .''•',"'  "" 
 follows  from  tlienco,  it  revives  lind  quickens  the  soul.  "  I  will  be  a  dew  imto  cfVocts. 
 Israel :''  and  what  then  V  "  He  shall  jfrow  as  tlie  lily,  and  cast  forth  his  root  as  Lebanon  ; 
 his  branches  shall  spread,  and  his  beauty  shall  be  as  the  olive-tree,"  &c.,  Hos.  xiv.  5. 
 This  communion  is  like  a  dew  on  tender  herbs,  it  refreshes,  quickens,  and  revives  our 
 souls.  "  They  shall  revive  as  the  corn,  and  grow  as  the  vine,"  ver.  7.  The  ajiproaches 
 of  Christ  to  us  are  like  the  approaches  of  the  sun  in  the  sprinj^  on  the  earth,  herbs,  and 
 It  is  «  soul-     flowers. 
 
 sutisfyinx  2.     It  is  a  soul-satisfymg  communion  :  to  eat  with  God,  and  sup  with  him, 
 
 gives  full  content  and  satisfaction  to  the  soul ;  the  soul  delighteth  itself  in  fatness. 
 "  They  shall  be  abundantly  satisfied  with  the  fat  things  of  thy  house,"  Psal.  xx.Kvi.  8. 
 "  Blessed  is  the  man  whom  thou  choosest,  and  cansetli  to  approach  unto  thee,  that  he  may 
 dwell  in  thy  courts ;  he  shall  be  satistied  with  the  goodness  of  thy  house,  even  of  thy  holy 
 temple,"  Psal.  I.kv.  4.  The  prodigal  eat  before,  bat  he  was  not  satistied,  but  now  he  had 
 what  his  soul  desired. 
 
 It  causetii  .3.    It  hath  such  effects  on  the  soul,  that  it  causes  it  to  slight  and  contemn 
 
 coMttMnu  the  *'''*  world  in  all  its  glory,  riches  and  pleasures.  "  Whom  have  I  in  heaven 
 world.  hut  thee  ?  neither  is  there  any  on  earth  I  desire  besides  thee,"  Psal.  Ixxviii.  25. 
 
 Paul  esteemed  all  things  as  dung  in  comparison  of  the  knowledge  of  Christ,  and  of  com- 
 munion with  him  ;  this  made  the  spouse  also  to  say,  "  Her  beloved  was  thechiefest  among 
 ten  thousand." 
 
 It  is  a  pre-  4.    It  is  like  a  strong  cordial  to  a  droopmg  spirit,  that  bears  it  up  ;  the 
 
 cious  cordial,  ].gr^gQ^  j,jg^y  jjg^  bccause  It  is  the  soul's  first  welcome  to  Christ,  and  to  his  Fa- 
 ther's house :  first  love  is  commonly  the  sweetest,  a  believer  meets  with  such  a  cordial  at 
 its  first  closing  with  Clirist,  which  he  cannot  forget  as  long  as  he  liveth.  True,  they  do 
 not  feast  on  these  dainties  every  day  ;  and  should  they,  perhaps,  they  would  not  prize  them 
 so  much,  Paul  speaks  of  what  he  met  witji  fourteen  years  ago,  2  Cor.  xii.  1,  2,  3;  he  was 
 not  often  feasted  in  that  manner. 
 
 It  causetti  5.  It  makes  the  love  of  the  Father,  and  of  the  Son,  and  Holy  .Spirit,  to  be 
 
 reniember  remembereil.  "  The  king  hath  brought  me  into  his  chambers,"  Cant.  i.  4. 
 uod.  Well,  what  then  ?    "  We  will  remember  thy  love  more  than  wine.''     ("let  but 
 
 a  real  taste  of  God's  love,  of  CRrist's  love,  and  you  will  never  forget  it  as  long  as  you  live 
 in  this  world.  AVheu  I  remember  these  things,  I  pour  out  my  soul  to  thee,"  i.  e.,  Psal. 
 xliv.  4  ;  when  I  remember  what  communion  I  had  once  with  thee.  "  When  I  went  to 
 the  house  of  God,  with  the  voice  of  joy  anil  praise."  k 
 
 Communion  'J-  ^^  ''''•'■I'  snul-abasing  eft'ects  attending  of  it;  that  is,  it  humbles  the  soul, 
 
 hassoni-aoa-     Who  am  I  (said  Elizabeth)  "  that  the  mother  of  mv  Lord  should  come  unto 
 
 Kiiiir  pll'ects  ... 
 
 atteiidiug  it.  me  ?  '  Luke  i.  43,  much  more  may  the  soul  say,  who  am  I,  and  from  whence 
 is  it  that  my  Lord  himself  should  come  unto  me  !  0  how  low  did  Job  lie  at  the 
 foot  of  God  when  he  had  clear  sights  of  him  !  "  Now  I  abhor  myself,  and  repent  in  dust 
 and  ashes,"  Job.  xlii.  5.  And  thus  it  was  with  the  prophet  Isaiah  also,  he  cries  out,  "  I 
 am  undone,"  Isa.  vi.  5.  The  more  we  see  and  enjoy  of  God,  the  more  low  we  lie  at  his 
 feet,  and  are  abased  before  him. 
 
 It  is  n  soul  7.    Such  are  the  effects  of  this  communion,  that  it  is  of  a  soul-transform - 
 
 JuE'comniu-  "'o  nature';  it  leaves  a  divine  impression  of  God's  image,  of  grace  and  holi- 
 nion.  ness  upon  us.     "  We  beholding    with  open  face,  as  in    a  glass,  the  glory  of 
 
 the  Lord,  are  changed  into  the  same  image,  from  glory  to  glory,  as  by  the  Spirit  of  the 
 Lord,"  2  Cor.  iii.  IS.  Compare  this  with  Cant.  v.  5,  "  1  rose  up  to  open  to  my  beloved, 
 iiiy  hands  dropped  with  mj'rrh,  ami  my  fingers  with  sweet-smelling  myrrh  upon  the  han- 
 dles of  the  lock."  When  Mioses  came  down  from  the  mount  from  conversing  with  God,  his 
 face  shone  so  exceeding  bright,  that  the  children  of  Israel  could  not  behold  it. 
 Conimuniou  ^-  ^^  causcs  our  souls  to  prize  those  ordinances  in  which  we  meet  with  this 
 
 "''''\t'j".''st  communion  ;  nothing  raises  the  worth  of  ordinances  like  this  :  0,  saith  the 
 ordinances  soul,  I  prize  the  word  of  God,  and  the  ministry  thereof ;  I  prize  prayer,  I 
 prized.  prize  the  Holy  Supper  of  the  Lord,  for  I  have  met  with  God  and  with  Christ 
 
 in  these  ordinances,  I  liave  had  sweet  fellowshij)  with  him  in  tliem,  and  what  is  the  cause 
 others  do  not  value  them,  but  set  light  by  them  ?  Alas,  they  had  only  the  shell,  they  never 
 It  makes  tasted  (jod,  met  with  (iod  in  them. 
 
 us  iniiKto  'J.  It  m.tkes  the  soul  to  long  for  heaven.    "  Whe:i  shall  I  come  and  appc!.r 
 
 I'lci'ven.  before  thee  ?"'  if  one  drop  uf  wine  be  so  sweet,  so  reviving,  so  strengtlu'iiinj', 
 
428  tHE   I'AKABLE   OF   THE   PRODIGAL    SOJT.  [bOOK   II. 
 
 SO  consoling,  and  so  ravishing,  saith  the  soul,  what  will  full  draughts  of  it  be,  "  In  thy 
 presence   is   fulness   of  joy,  and  at  thy  right-hand  are  pleasures  for  evenuore,"  Psal. 
 
 It   raakea    a      XVi.  11. 
 
 God's"ifouse  ^^-  ^^  causes  the  souls  of  believers  to  prize  a  dwelling  in  the  house  of  God. 
 prized.  "  How  excellent  is  thy  loving-kindness,  0  Lord  !  therefore  do  the  children  of 
 
 men  put  their  trust  under  the  shadow  of  thy  wings,  they  shall  be  abundantly  satisfied  with 
 the  fat  things  of  thy  house,  and  thou  shall  make  them  drink  of  the  rivers  of  thy  pleasures," 
 Psal.  xxxvi.  7.  Also  it  maketh  believers  to  desire  further  communion  ;  such  certainly  are 
 utterly  strangers  to  fellowship  with  God,  that  do  not  pant  and  breathe  after  it,  and  also  af- 
 ter greater  degrees  of  "  0  when  wilt  thou  come  unto  me  ?"  Psal.  xlii.  1.  How  did  Da- 
 vid long,  thirst,  and  pant  for  the  living  God  ?  so  the  prophet  Isaiah  speaks,  "  With  my 
 soul  have  I  desired  thee  in  tlie  night,  yea,  and  with  my  spu-it  will  I  seek  thee  early,"  Isa. 
 xxvi.  9. 
 
 APPLICATION. 
 
 1st.  Trial.  Examine  yourselves,  have  you  found  fellowship  with  God  ?  hath  your  eat- 
 ing with  your  heavenly  Father,  and  your  supping  with  Christ  had  such  effects  upon  your 
 souls,  if  not  enquire,  what  the  cause  of  it  may  be. 
 
 Why  some  l-  ^^  ■^°''  ^^^®  world  got  to  much  into  your  hearts  :  are  not  earthly  consola- 
 
 find  no  inore     tions  over-prized  by  you  ? 
 
 in"chi'ist°°  2.  May  be  you  have  been  too  much  contented  with  ordinances,  without  the 
 
 God  of  ordinances  ;  what  is  a  bare  ordinance  without  God  and  Christ  in  it  ? 
 
 3.  !May  be  your  faith  is  weak  ;  weak  believers  have  but  small  comfort,  are  seldom 
 filled  with  joy,  or  partake  of  strong  consolation ;  if  you  see  not  Christ  is  your's,  or  you  have 
 real  union  with  him,  your  communion  cannot  be  great  ? 
 
 4.  Therefore  (as  one  observes)  there  is  a  vast  difference  betwixt  a  reflexive  or  sensible 
 certainty,  and  a  real  certainty  ;  a  strong  faith  hath  the  advantage  and  the  pre-eminency 
 here  :  yet  you  may  have  a  real  certainty,  for  t^jat  doth  not  depend  upon  the  strength  of 
 faith,  or  strength  of  grace,  but  upon  the  truth  of  it.  My  condition  may  be  good,  and  God 
 may  be  my  God,  and  yet  I  may  not  fully  know  it,  or  be  persuaded  of  it.  Pardon  belongs 
 to  all  believers  :  all  have  their  sins  forgiven,  and  all  are  justified,  are  renewed,  all  are 
 adopted,  all  are  sanctified;  and  all  have  an  equal  right  to  glory ;  but  all  do  not  partake  of 
 equal  joy  and  communion  with  God  here  in  this  world. 
 
 5.  May  be  thou  hast  fallen  into  some  sin,  or  temptation,  and  hast  given  way  to  Satan, 
 or  dost  not  live  by  faith,  live  on  Christ,  on  what  he  hath  done,  but  on  what  is  done  and 
 wrought  in  thee,  fetching  thy  comfort  from  thy  inherent  holiness  or  sanctification.     Or, 
 
 6.  May  be  Christ  hath  withdrawn  himself  from  thee  for  a  tune ;  he  will  return,  and 
 therefore  be  not  cast  down  nor  be  discoiu'aged.     Or 
 
 2ndly.  Sinners,  may  not  this  make  you  willing  to  return  home,  as  this  prodigal  did  ? 
 is  not  the  entertainment  you  shall  have  very  inviting  to  you  ?  believe  there  is  that  to  be 
 found  in  God  and  in  Christ  which  you  never  yet  met  with.  Moreover,  do  not  blame  be- 
 lievers that  they  so  willingly  have  denied  themselves  to  follow  Christ. 
 
 Srdly.  This  commends  true  religion,  faith,  and  holiness  to  a  blind  world;  let  all  take 
 heed  they  speak  not  evil  of  those  things  they  know  not,  and  understand  not. 
 
 4thly.  Learn  to  know  from  hence,  that  the  way  to  true  happiness  is  to  obtain  union 
 with  Christ,  and  so  opens  the  door  to  hun  ;  this  lets  the  soul  into  this  sweet  and  blessed 
 communion,  as  you  have  heard. 
 
 5thly.  What  a  fearful  state  are  they  in  that  fight  or  mock  at  this  fellowship,  and  es- 
 teem coramnnion  with  the  works  of  darkness,  and  with  the  workers  of  iniquity  better  than 
 this  fellowship  !  alas,  their  hearts  are  carnal,  and  until  they  are  changed  they  cannot  relish 
 these  things.  "  The  natural  man  receiveth  not  the  things  of  the  Spirit,  neither  can  he 
 know  them." 
 
 Gthly.  Happy,  thrice  happy,  eternally  happy  are  you  that  can  say,  "  Truly  our  fellow- 
 ship is  with  the  Father,  and  with  his  Son  Jesus  Christ." 
 
 Lastly.  0  what  a  difference  is  there  between  believers  and  such  who  are  in  their  sins  ! 
 Moreover,  let  such  who  do  believe  and  sup  with  Christ,  nor  forget  to  hve  to  him,  to  his 
 praise  and  glory,  whilst  they  live  upon  the  earth. 
 
Sr.EM.    XXn'.]  THE    PARABLE    OF   TKE   PRODIGAL    SON.  429 
 
 SERMON    XXIV. 
 
 For  this  my  son  teas  dead,  and  is  alive  again ;  he  was  lost  and  is  found. 
 And  they  began  to  be  merry. — Luke  xv.  24. 
 
 TuESE  words  (as  one  observes)  seem  to  be  an  abridgement  of  the  whole  parable. 
 
 1st.  We  have  his  former  state  expressed  under  a  twofold  allusion.  (1.)  "He  was  dead." 
 (2.)  "  He  was  lost." 
 2.  A  twofold  account  of  his  present  state.  (1.)  "  He  is  alive  again.''  (2.)  "  And  is  found." 
 3.  The  consetiuences  or  the  effects  of  it  upon  the  hearts  both  of  father  and  son,  and  the 
 rest  of  the  family.     "  And  they  began  to  be  merry."' 
 
 True  joy  flows  from  grace,  or  is  the  fruit  of  the  Spirit,  and  of  divine  union  and  regene- 
 ration ;  and  it  doth  not  only  cause  joy  in  the  soul  of  a  believer,  but  God  the  Father,  and 
 those  that  dwell  with  him  in  liis  house  are  pleased  and  delighted  therewith  ;  also  aU  re- 
 joice together. 
 
 "  For  this  my  son,"  &c.    (1.)   We  may  observe  from  hence,  that  God     God  takes 
 takes  notice  of  every  particular  sinner  that  believes  or  returns  unto  him.  (2.)     ifilff' of  "very 
 Note  also,  that  God  sometimes  converts  gi-eat  sinners.     (1.)  "  This  my  son,"     soul  that  re 
 even  he  that  led  such  a  wicked  course  of  life;  great  afflictions,  straits,  and     ti^fis  to  him. 
 powerful  convictions  are  blessed,  sometimes  to  the  conversion  of  notorious 
 sinners.  "  This  my  son  was  dead  and  is  aUve  again,"     (3.j    Oliserve,  that  grace  makes  a 
 mighty  change  upon  a  sinner  ;  what  can  be  a  greater  alteration  of  tlie  creature,  than  for 
 one  that  was  dead   to  be  made  alive?  the  Spirit  puts  life  into  a  dead  sinner.     (4.)    That 
 the  Lord  is  not  ashamed  to  be  called  the  God  and  I'atlier  of  such  that  return  to  him,  who 
 have  lived  very  wicked  lives  before  ;  when  he  is  renewed,  the  Father  calls  him  his  son, 
 owns  him  to  be  his  child ;  he  is  not  only  (with  Zaccheus)  a  son  of  Abraham,  but  by  grace 
 and  adoption  a  Son  of  God. 
 "  Was  dead,"  <S:c. 
 
 Doct.  An  unconverted  person  is  a  dead  person  ;  or  sinners  by  nature  are  dead,  spiritu- 
 ally dead. 
 
 There  is  a  twofold  death,  viz.,  a  natural  death,  and  spiritual  death  ;  the  prodigal  was 
 spiritually  dead.  Sometimes  the  taste  of  sinners  before  renewed,  called,  or  regenerated,  is 
 '  set  out,  (1.)  As  being  fallen.  (2.)  By  one  sick.  (;i)  By  one  wounded,  ^4.)  By  a  captive. 
 (5.)  By  being  blmd.  (6.)  By  a  leper.  (7.)  By  a  wretched  infant  cast  out  into  the  open 
 field  in  its  blood.  (8.)  By  one  naked.  (9.)  By  one  condemned  to  die,  and  often  by  one 
 dead.  A  man  may  be  considered  in  a  threefold  state.  (L)  What  he  was  by  ^  threefold 
 creation,  as  considered  in  the  state  of  innoeency,  so  he  was  alive.  (2.)  What  state  of  men 
 his  state  is  by  sin  or  degeneration,  and  so  considered  he  is  dead  ;this  presup-  '"'  ''"""^ 
 poseth  he  was  once  alive.  (3.)  What  his  state  is  by  regeneration,  and  so  considered  he 
 is  alive  again.     "  He  was  dead  and  is  alive  again." 
 
 I.  I  shall  show  in  what  respect  a  sinner  may  be  said  to  be  dead,  and  whv  said  to  be 
 dead. 
 
 There  is  a  twofold  spiritual  death. 
 
 (1.)  In  respect  of  state  ;  as  we  say  a  condemned  man  is  a  dead  man,  he  is  dead  in  law  : 
 thus  all  unbelieving  sinners  are  dead ;  the  holy  law  of  God  lays  all  under  the  sentence  of 
 death  and  condemnation ;  this  death  passed  upon  all  men  in  the  first  Adam. 
 
 (2.)  Dead,  as  to  a  principle  of  true  spu'itual  life,  even  truly  and  really  dead  in  a  spiri- 
 tual sense ;  as  a  man  naturally  is  dead  when  his  life  or  breath  is  taken  away,  or  his  soul 
 departed. 
 
 1.    This  death  consistetli  in  that  privation  in  all  the  faculties  of  the  soul ;     ^'r^uaf 
 they  are  under  a  total  privation  of  the  life  of  God,  or  of  original  righteousness  ;     death  doth 
 the  same  faculties  remain,  but  the  rectitude  is  gone.  Original  sin  is  the  extin-     'o"'"*'- 
 guishing  of  the  light  that  was  in  the  soul ;  like  a  candle  that  is  put  out,  the  candle  remains, 
 but  the  light  is  blown  out ;  or  lilce  a  tree  that  is  dead,  the  body  and  arms  remain,  but  the 
 life  is  gone,  its  leaves  are  fallen  off,  its  branches  withered,  and  dead.    Even  thus  it  is  with 
 all  men  naturally,  they  are  dead,  or  without  a  principle  of  divine  life  in  their  souls  ;  and 
 hence   all   their  works,  deeds,  and   duties  of  worsliip  which  they  pretended  to  perform  to 
 God,  are  called  dead  works  :  repentance  i»  called  "  rejicntance  from  dead  works,"  Heb. 
 vi.  1,  2. 
 
430  THF   PAPAELE   OF   THE  PKODKAL   SON.  [eoOK  II. 
 
 Sinners  -■  -^  '^^^-^  man's  beauty  is  gone,  and  his  conntenanco  is  changed,  he  looks 
 
 benuty  is  ghastly  :  so  tlie  spiritual  beauty  of  sinners,  by  reason  of  sin,  and  death  in 
 
 fi"" beauty  sin,  is  gone  :  innocent  man  was  a  beautiful  creature  in  God's  sight.     Virtue 
 
 of  a  dead  pyjj  beauty  and  glory  on  the  soul ;  but  sin  is  the  worst  deformity,  it  is  that 
 which  marred  God's  image  on  the  soul,  so  tliat  there  remains  no  more  comeli- 
 
 Sinners  are  jjggg  jj,  fjjg  ginuer  in  God's  sight,  than  is  iu  the  face  of  a  dead  man  in  our  sight. 
 
 cola    to  11,-111                                           -                . 
 
 spirftuai  3.  A  dead  man  is  as  cold  as  clay,  or  as  a  ston& :  so  sinners  without  a  prin- 
 
 deaTman  is  •^'P'^  °f  ^'"'^'5  Spiritual  life  are  cold  to  spiritual  or  heavenly  things  as  a  stone  ; 
 cold    as  and  tliis'all  unrenewed  sinners  discover  at  all  times  ;  there  is'no  divine  warmth 
 
 or  heat  in  them.  If  you  talk  to  them  about  spiritual  matters,  tell  tliem  of 
 God,  the  preciousness  of  Christ,  the  sweetness  of  this  world,  promises  and  ordinances : 
 alas  !  it  is  all  nothing  to  them,  they  are  cold  to  such  things  ;  though  it  is  true,  some  of 
 them  may  act  from  false  principles,  with  some  kind  of  moral  heat,  and  seeming  zeal,  but 
 isa.  1.  31.  it  is  all  from  sparks  of  their  own  kindling,  and  not  from  the  spirit  of  life  re- 
 ceived from  God,  and  so  all  they  do,  or  speak,  or  act,  in  religious  matters,  is  vain,  they 
 being  dead  to  God,  but  full  of  life  to  the  things  of  this  world.  Talk  to  them  about 
 earthly  things,  0  how  warm  and  lively  are  they  !  then  they  are  in  their  proper  and  na- 
 tural element ;  but  they  are  like  fish  taken  out  of  the  sea,  if  you  speak  of  heavenly  things 
 to  them. 
 
 4.  Dead  men  breathe  not,  there  is  no  breath  in  them;  so  unregenerate 
 »in  breathe  pcrsous  pray  uot ;  prayer  is  the  breath  or  spiritual  breathings  of  the  new 
 not,  pray  not.  creature:  an  unregenerate  sinner  may  pray  (the  Pharisees  prayed  twice  a 
 day)  but  not  from  a  principle  of  life,  it  was  not  by  the  Spirit  of  God :  the  Spirit  of  God 
 is  a  Spirit  of  supplication,  it  causes  a  believer,  as  soon  as  ever  it  is  poured  Zech.  xii.  lo. 
 forth  on  him,  to  cry  Abba,  Father,  Father.  It  is  one  thing  to  say  or  read  a  few  prayers, 
 or  to  have  the  gift  of  prayer,  and  another  thing  to  have  the  grace  and  spirit  of  prayer. 
 Paul  before  his  conversion  (no  doubt)  prayed,  but  God  took  no  notice  of  those  prayers  ; 
 but  no  sooner  did  Christ  touch  his  heart,  but  he  poured  out  his  soul,  behold  (saith  the 
 Lord,)  to  Ananias,  he  prays,  now  he  breathes  forth  his  desires  unto  God. 
 
 5.  A  dead  man  is  witliout  motion,  he  stirs  not,  moves  not,  acts  not,  all 
 Sinners  dead    yjfg^j  motion  ceases  :  SO  a  man  dead  in  sin  can  no  more  move,  act,  or  do 
 
 in  Hiu  cannot  ,  .        .  ...  ^  ,.    .  .,..,,  i      j 
 
 act  nor  move  anything  m  a  true  spiritual  manner  irora  a  divine  vital  principle,  than  a,  dead 
 spiritually.  ^^^^^  ^^^^  g^^j  pj,  ^j^yg  naturally,  and  therefore  cannot  prepare  himself  iu  any 
 remote  sense,  or  in  any  degi'ee  in  order  to  obtain  the  life  of  grace  :  nay,  it  is  worse  yet 
 ■with  dead  sinners,  a  dead  man  cannot  resist  or  oppose  the  almighty  Agent  that  hath 
 power  to  quicken  him ;  Lazarus  could  not  resist  that  power  in  any  respect  that  raised 
 him  from  the  dead  ;  but  dead  sinners  (being  alive  in  their  bodies,  and  the  spirit  of  Sat.an 
 being  also  strong  in  them  at  first)  resist  and  oppose  the  motions  of  the  Spirit,  their  carnal 
 minds  being  filled  full  of  enmity  against  God,  and  against  the  word  and  workings  and  in- 
 fluences of  the  Spirit,  they  for  a  time  may  make  resistance.  "  Ye  will  always  resist  the 
 Holy  Ghost,"  saitii  Stephen,  Acts  vii.  51.  Therefore  know,  it  is  one  thing  for  men  to 
 act  by  natural  or  moral  principles,  and  another  thing  to  act  from  a  vital  principle.  "  Ye 
 will  not  come  to  me  that  ye  might  have  life,"  John  v.  40.  This  shows  the  averseness  or  ■ 
 rebellion  that  is  iu  the  will,  and  not  the  power  of  it  in  moving  the  soul  to  come  to  Christ. 
 From  hence  it  appears,  that  greater  power  is  required  to  be  exerted  to  raise  a  dead  sin- 
 ner, or  to  quicken  one  dead  in  sin,  than  in  raising  one  that  is  naturally  dead. 
 Greater  qj.  ^\^r^^  ^■]i[(.]^  God  puts  forth  in  creating  the  world  ;  for  there  was  no  devil 
 
 quired  to  then  to  opposo  him,  nor  iu  his  creating  man,  there  was  no  rebellious  will  to 
 raise^a^dead  resist  him  ;  but  there  is,  when  he  begins  to  create  us  again  in  Jesus  Christ, 
 aiuner,  tiian  the  heart  of  the  sinner  opposes,  the  will  opposes,  and  the  devil  oppose,  and 
 natur.Tiiy"  makes  oppositions  against  the  Spirit  and  operations  of  God  :  though  in  the 
 dead.  d^y  gf  \^\^  power  the  will  is  made  willing.     "  If  God  will  work,  who  shall 
 
 let  ?"     "  The  wind  bloweth  where  it  listeth,"  John  iii.  8. 
 
 G.  A  dead  man  cannot  speak,  he  cannot  praise  and  magnify  God.  "  The  dead  cannot 
 celebrate  thee.  The  living  shall  praise  thee,"  &c.,  Isa.  xxxvii.  18,  19.  So  unrenewed 
 sinners,  dead  sinners,  cannot  perform  any  acceptable  service  to  God,  though  God  requires 
 duties  of  them,  and  they  owe  him  honour,  worship,  and  praise,  must  hear  and  pray,  etc., 
 vet  they  biing  no  glory  to  God  ;  all  people  are  to  pray,  praise,  nay,  sing  the  praises  of 
 God,  yet  none  but  tlie  living,  i.  e.,  the  saints  of  God  pray  and  sing  his  praises  acc'.'i>tably, 
 to  his  glory ;  for  how  can  he  sing  with  grace  that  has  no  grace  in  his  heart  ? 
 
 7.  Such  that  are  dead  cannot  feel,  sec,  hear,  taste,  nor  smell ;  so  all  the  spiritual  senses 
 
SKRM.   XXIV.]  THE   I'.VEADI.E   OF    TlIK    P.luDICAL    SOX.  431 
 
 of  the  soul  are  gone  :  though  guilt,  like  a  mountain,  lies  upon  liini,  lie  feels  it  not ;  tlinngh 
 sin,  lilve  a  sword,  pierces  his  soul,  he  cries  not  out,  nor  feels  any  pain.  Also  lie  is  so 
 blind  that  he  sees  no  beauty  in  Christ,  nor  good  in  divine  things  ;  and  so  deaf  that  he  can- 
 not hear  the  voice  of  the  Lord  Jesus  in  the  word ;  they  are  like  the  deaf  adder  ;  neither 
 can  they  taste  any  sweetness  in  tlie  word,  that  is  as  honey  and  the  lioney-comb ;  and  their 
 smelling  also  is  quite  gone,  they  smell  not  the  savour  of  Christ's  sweet  ointments,  nor  of 
 liis  garments  which  are  as  myrrh  and  cassia,  they  savour  only  the  things  of  the  flesh,  and 
 taste  the  sweet  or  worldly  gain,  honour,  and  pleasure. 
 
 S.  A  dead  man  soon  stinks  and  is  loathsome  :  so  it  is  with  dead  sinners,  they  stink  in 
 the  nostrils  of  God,  and  all  gracious  persons  ;  and  all  tlicir  brave  ornaments  and  odours 
 are  but  the  perfuming  of  a  dead  corpse.  "  Their  throats  are  as  an  open  sepulchre." 
 Their  breath  is  loathsome,  or  their  prayers  abomination  to  the  Lord.  Sloreover,  a  dead 
 man  is  not  fit  to  remain  above  ground,  but  to  be  buried ;  so  wicked  men  are  good  for 
 nothing  but  to  be  cast  into  hell. 
 
 USE. 
 
 0  mourn  over  the  dead,  over  your  dead  sons,  dead  daughters,  dead  husbands,  and  dead 
 wives,  and  dead  neighbours. 
 
 2.  See  what  sin  hath  done ;  0  what  evil  is  in  it  ?  it  hath  slain  the  soul,  nay,  the  whole 
 world,  &c.  What  fools  are  smners  who  love  their  sms,  that  have  murdered  their  souls, 
 and  exposed  them  to  eternal  wrath. 
 
 3.  I  infer,  that  we  live  among  the  dead,  converse  with  the  dead  ;  and  yet  how  few 
 mourn  over  them  :  in  some  famihes  many  lie  dead,  and  hardly  any  that  there  is  not  one 
 or  more  dead.  0  lament !  people  converse  with  the  dead,  and  yet  are  not  afraid ;  the 
 pestilence  that  fills  houses  with  the  dead  is  dreaded,  but  this  plague,  i.  e.,  sin  that  slays 
 millions,  and  lays  all  men  dead  and  full  of  the  tokens,  yet  very  few  either  fear  it,  or  strive 
 to  escape  from  it :  when  there  was  but  one  dead  in  a  house  in  the  land  of  Egypt,.-what 
 sorrow  or  lamentation  was  there  ?  But  for  these  that  are  spiritually  dead,  few  are  con- 
 cerned. 
 
 4.  This  may  reprove  such  that  say',  mankind  by  nature  are  not  dead,  but  only  maimed 
 or  wounded,  and  so  need  not  to  have  a  vital  principle  infused  to  quicken  them :  these 
 men  assert  that  the  will  is  not  so  dead  to  spiritual  things,  but  that  only  moral  suasions 
 may  incline  it  so  powerfully  to  that  which  is  spiritually  good,  as  to  turn  and  sce  the  lost 
 convert  the  sinner  ;  which  error  I  have  in  other  parables  detected.  sheep. 
 
 5.  Yet  here  is  comfort  for  the  dead  ;  Christ,  that  quickening  Spirit  is  come  to  make  the 
 dead  to  live,  he  can  raise  the  dead.  "  You  hath  he  quickened,  that  were  dead  in  sins  and 
 trespasses.  Even  when  we  were  dead  in  sin,  he  hath  quickened  us  together  with  Christ." 
 Eph.  ii.  1,  4.  Such  that  are  dead  may  in  a  moment  be  raised  to  life.  "  The  dead  shall 
 hear  the  voice  of  the  Son  of  God,  and  they  that  hear  shall  live,"  John  5,  25. 
 
 "  This  my  Son  was  dead,  and  is  alive  again."  Saints     are 
 
 Doct.  He  only  lives  in  a  true  spu'itual  sense,  that  hath  received  a  principle     tuaiiy  alive] 
 
 of  divine  life  from  Cluist. 
 A  believing  and  a  tiiie  penitent  person  is  a  living  person  :  saints  are  alive, 
 
 though  sinners  are  dead. 
 
 I.  Let  me  open  the  nature  a  little  of  this  divine  life,  and  prove  that  believers  arc  alive 
 1.  Before  he  was  dead,  but  now  life  is  infused  into  his  soul :  Can  a  dead 
 
 Who  : 
 
 spiri- 
 
 man  live  until  his  soul  returns  again  into  hira  ?  My  brethren,  what  the  soul  aiiv! 
 is  to  the  body,  that  is  the  Holy  Spirit  to  the  soul ;  I  mean  it  is  the  vital  prin-  '"""y- 
 ciple,  or  that  which  makes  him  a  living  man.  Adam  was  no  living  person  till  his  soul 
 was  created  and  breathed  into  him.  Therefore  as  the  body  without  the  soul  is  dead,  so  is 
 the  soul  without  the  Spirit  of  Christ.  Some  may  ask,  can  these  dead  bones,  dead  sinners 
 live  ?  yea  if  Christ  please,  "  for  the  Son  quickens  whom  he  will." 
 
 2.  Life  infused,  is  stii-ring,  it  is  not  without  motion  ;  so  where  tliere  is  true  spiritual 
 lift',  that  soul  will  be  moving  Godward  and  Christward  ;  they  are  full  of  spiritual  activity. 
 Sirs,  according  to  the  nature  of  that  life  possessed,  such  is  the  nature  of  the  motion  and 
 actings  of  the  creature  ;  for  all  creatures  act  according  to  tiiat  principle  by  which  they  live. 
 
 ;-i.  Such  that  live  in  a  spiritual  sense,  they  are  sensible,  they  see,  they  hear,  they  feel, 
 they  taste,  they  liear  and  know  the  voice  of  Christ,  the  call  of  Christ,  they  liear  the  joy- 
 ful sound,  or  the  soul-ravishing  melody  in  Christ's  bauqueting-liuuse.  "  Tliere  was  music 
 upon  the  returning  of  the  prodigal  to  "his  father's  house,"  Eph.  i.  18.  In  God's  house  is 
 mirth  or  sijiritual  melody  ;  and  what  is  that  but  singing  "  Psalms,  hymns,  and  spi- 
 ritual songs  ?"     It  is  a  pity  any  of  the  family  should  not  like  it :  they  do  not  only  hear, 
 
432  THE   PARABLE   OF   THE   PEODiaAl   SON.  [bOOK   II. 
 
 but  also  see  "  their  understaiuling  is  enlightened  ;  they  see  what  sin  is  to  loathe  it,  what 
 the  world  is  so  as  to  die  to  it ;  what  Christ  is,  so  as  to  cry  out,  he  is  "  the  chiefest  among 
 ten  thousand,"  and  that  he  is  "altogether  lovely,"  Cant.  v.  10,  16.  They  also  feel,  the 
 least  sin  makes  them  cry  out,  the  very  thoughts  and  words  are  a  burden  to  them  ;  I 
 mean  words  that  drop  unadvisedly,  or  too  hastily  from  their  lips.  Moreover,  they  taste 
 and  know  the  Lord  is  graciuus,  "  that  the  Lord  is  good,"  Psal.  xxxiv.  8 ;  and  daily  feed 
 upon  the  feast  of  fat  things  wliich  others  reUsh  not,  nor  can  taste  any  sweetness  in ;  and 
 they  also  smell  the  sweet  odoiu'  of  Chi-ist's  myrrh,  cassia,  and  frankincense ;  all  the  gi'aces 
 of  the  Spirit  ai-e  as  sweet  spices  or  perfumes  to  them. 
 
 4.  Spiritual  life  influences  the  whole  man;  the  whtde  man  is  quickened  thereby, 
 wherever  it  is,  even  all  the  faculties  of  the  soul,  and  members  of  the  body  are  governed 
 by  this  life ;  their  tongue  speaks  for  God,  prays  to  God,  and  praises  God,  &e. 
 
 b.  They  relish  spiritual  things,  and  are  spiritually  minded  ;  also  they  "  live  in  the  Spirit, 
 and  walk  in  the  Spirit,"  Rom.  viii.  11,  Gal  v.  25,  Rom.  viii.  14.  They  live  in  Christ, 
 they  live  with  Clirist.  and  tliey  live  to  Christ ;  for  the  gi-and  work  and  design  of  the  Spirit, 
 is  to  glorify  Jesus  Christ,  and  this  is  the  great  tendency  of  tliis  life :  such  strive  to  mag- 
 nify Christ,  and  exalt  him  above  all  in  heaven  or  earth.  Moreover,  there  is  heat  and 
 warmth  in  their  souls ;  "  Did  not  our  heart  burn  within  us  ?"  Luke  xxiv.  32. 
 
 6.  Lost  beauty,  even  the  image  of  God,  is  restored  to  them,  they  partake  of  the  divine 
 nature ;  the  new  creatui'e  is  a  glorious  creature,  it  being  "  created  after  the  image  of  him 
 that  created  it,"  2  Pet.  i.  4.  This  life  makes  them  Uvely  and  holy,  and  causetli  them  to 
 delight  in  God,  and  to  walk  with  God,  and  to  live  on  high,  i.  e.,  in  communion  and  fellow- 
 ship with  the  Father,  and  with  his  Son  Jesus  Christ,  1  John  i.  2,  3. 
 
 7.  Such  who  partake  of  this  life  breathe  freely,  unless  they  are  distempered,  fallen  sick, 
 or  are  under  temptations  :  I  mean,  unless  they  are  fallen  into  sin,  or  are  disordered  in  their 
 spirits  :  they  pray  always,  and  go  to  God  as  to  their  Father,  and  cry  Abba,  Father  ;  they 
 love  God  as  a  Father,  and  love  the  habitation  and  provision  of  his  house.  And  thus  it  was 
 now  with  this  poor  prodigal,  and  therefore  the  father  said,  "  This  my  son  was  dead,  and 
 is  alive,  was  lost,  and  is  found."  What  it  is  to  be  lost  and  to  be  found,  I  have  opened  in 
 the  parable  of  the  lost  sheep,  and  shall  add  no  more  to  it  here. 
 
 APPLICATION. 
 
 1.  0  what  a  change  doth  grace  make  !  and  0  what  power  is  that  which  God  puts  forth 
 when  a  sinner  repenteth  ?     It  is  God  that  raiseth  the  dead. 
 
 2.  Bless  God  for  Christ,  and  magnify  Jesus  Christ,  "  who  came  that  we  might  have 
 life,"  and  have  it  more  abundantly.  Sirs,  we  come  to  have  this  life  by  Christ's  death ;  it 
 is  a  life  purchased  for  us,  as  well  as  a  life  infused  in  us. 
 
 3.  Trial.     Try  yourselves. 
 
 (1.)  What  spiritual  life,  warmth,  heat,  and  zeal  do  you  find  in  your  hearts?  is  God, 
 Jesus  Christ,  and  religion,  prefeiTed  above  all  things  by  you  ?  Are  religious  duties  your 
 delight  ?  Do  you  make  religion  your  main  business?  then  certainly  you  are  spiritually  alive. 
 
 (2.)  Do  you  remember  the  time  when  you  were  dead  and  cold  to  spiritual  things,  seeing 
 no  worth  and  value  in  them  ;  and  can  you  remember  how,  and  by  what  means,  and  near 
 the  time  when  this  mighty  change  was  wrought  in  you  ? 
 
 (3.)  Is  sin,  every  sin  dead  in  you,  as  to  its  rulmg  power  ?  and  is  the  least  sin  lilce  a 
 thorn  in  the  iiesh  to  your  souls,  or  as  a  heavy  burden  ?  if  so,  no  doubt  but  there  is  life  in 
 your  souls.  Are  you  dead  to  this  world,  and  to  all  the  siufiU  profits,  honours,  and  plea- 
 sures thereof  ?  and  are  you  also  dead  to  your  own  righteousness,  dead  to  the  law,  and  that 
 dead  to  you,  by  your  espousing  of  Jesus  Christ  ? 
 
 (4.)  Do  you  breathe  freely  and  continually,  that  is  not  only  a  sign  of  life,  but  also  of 
 health  ;  not  that  you  are  only  in  a  good  state,  but  in  a  lively  frame.  Some  persons,  though 
 alive  yet  breathe  with  difficulty,  they  meet  with  obstructions  ;  and  others  fetch  their  breath 
 short,  being  weak  and  faint,  and  have  lost  their  appetite  :  so  some  cannot  pray  freely,  and 
 others  make  very  short  prayers  (though  long  prayers  always  may  not  be  expedient,  nor  the 
 best)  but  when  a  child  of  God  finds  it  difficult  to  pray,  it  is  a  sign  he  is  sick  or  distem- 
 pered in  his  soul. 
 
 (6.)  What  faith  have  you  ?  Faith  is  the  life  of  the  soul.  "  The  life  which  I  now  live 
 in  the  flesh,  I  live  by  the  faith  of  the  Son  of  God,"  Gal.  ii.  20.  None  have  Christ  but 
 such  that  believe  truly  in  him.  "  He  that  believes  hath  the  Son,"  John  iii.  36.  "  And 
 he  that  hath  the  Son  hath  life,  and  he  that  hath  not  the  Son  hath  not  life,"  1  John  v.  12. 
 
 (7.)  Is  the  Spirit  of  Christ  in  you  ?  the  Spirit  of  Christ  is  the  hfe  of  faith,  that  which 
 gives  life  and  vigour  to  faith  ;  the  Spirit  is  the  vital  principle  in  the  soul. 
 
SF.ItM.   XXIV.]  THE   PAItADLK    OF   THE   PnODIGAL   SOV.  433 
 
 (8.)  Are  you  spiritual,  holy,  ami  heavenly  niindeil  ?  "  They  that  are  after  the  Spirit, 
 do  mind  the  thiDi.'s  of  the  Spirit/'  Kora.  viii.  ;". 
 
 Exhort.  0  prize  this  life  1  what  is  natural  life  to  true  spiritual  life?  yet  how  is  na- 
 tural life  valued  ?     AVhat  -n-ill  not  a  man  give  for  his  life  ?     0  then  esteem  this  life ! 
 
 1.  It  is  a  dear  bought  life  ;  it  cost  Christ  the  price  of  his  most  precious  blood. 
 
 2.  It  is  the  life  of  the  soid  ;  and  0  how  precious  is  the  soul,  the  subject  of  this  life ! 
 and  what  a  fearful  death  was  it  under  before  ! 
 
 3.  It  is  secure,  it  is  a  life  a  believer  cannot  lo?e  ;  men  nor  devils  cannot  take  away 
 this  life.  "  Because  I  live,  ye  shall  live  also,"  John  xiv.  10.  j\[eu  may  as  sooa  deprive 
 Christ  of  life,  as  any  one  that  is  in  him,  of  tliis  spiritual  life. 
 
 4.  It  is  the  seed,  and  the  assurance  of  eternal  life.  Believers,  by  having  this  life,  have 
 eternal  life  in  them  ;  eternal  life  in  the  seed,  iu  the  principle,  in  the  earnest,  in  the  promise, 
 and  in  their  head. 
 
 5.  It  tends  therefore  to  peace,  to  comfort,  and  joy,  through  the  Holy  Ghost ;  0  what 
 consolation  is  here  to  believers ! 
 
 6.  It  is  a  growing  and  an  increasing  life ;  such  grow  in  foith,  love,  humility,  &c.,  and 
 in  saving  knowledge  ;  here  is  cause  of  raii'th,  "  And  they  began  to  be  meny." 
 
 "  Now  the  elder  son  was  in  the  field  ;  and  as  he  came  and  drew  nigh  to  the  house,  he 
 heard,  music  and  dancing." 
 
 This  elder  son,  I  told  you,  was  the  Jews  and  Pharisees,  they  were  iu  the  field  of  this 
 world,  worldng  for  life,  doing  to  be  justified.  But  when  they  came  near  the  gospel-church, 
 in  the  ministration  and  dispensation  thereof;  they  heard  that  the  Gentiles  and  gi-eat  sii  - 
 ners  were  retui-ued  to  God,  and  that  he  pardoned  them,  and  made  them  sing  for  joy  of 
 heart,  and  rejoice  iu  the  abundance  of  gospel  blessings.  At  this  the  elder  brother,  the 
 Jews  and  Pharisees  were  oftended,  and  seem  to  be  angiy,  that  great  sinners,  and  vile 
 Gentiles,  should  be  esteemed  above  them,  or  fed  and  feasted  with  gospel  dainties.  >-  But 
 see  how  sweetly  the  Father  reproves  him,  answers  all  he  had  to  say  in  a  precious  mild 
 way,  "  S(jn  thou  art  ever  with  me,  and  all  I  have  is  tliine."  These  expressions,  I  sup- 
 pose, make  some  think  by  the  elder  son,  the  holy  angels  are  meant ;  but  that  cannot  be, 
 because  they  are  not  of  the  same  kind  or  species  with  sinners :  nor  are  they  angry  wheu 
 a  sinner  repents,  but  contrariwise,  as  I  have  showed,  do  rejoice  to  see  it.  Nor  can  the 
 older  brother  signify  godly  men :  for  they  never  are  offended,  nor  augi-y  when  sinners  re- 
 pent and  come  to  God,  but  also  do  rejoice. 
 
 By  hjing  ever  with  God  must  refer,  I  humlily  conceive,  to  whatever  God  speaks  of 
 under  the  law,  of  the  Jev.'s,  and  of  Jewish  ordinances,  rites,  and  privileges  ;  wliich  ever 
 only  refen-ed  to  the  end  of  that  dispensatiim,  or  until  the  gospel-church  took  date.  And 
 plain  it  is,  some  of  liis  words  show  him  to  be  a  Pharisee. 
 
 "  These  many  years  do  I  serve  thee."     He  is  called  a  son,  but  had  a  servile  spuit. 
 
 "  Neither  transgressed  I  at  any  time  thy  commandment."'  Thus  the  Jews  and  Pharisees 
 gloried.     "  All  these  things  have  I  do'.je  from  my  youth  up,"  said  the  young  man. 
 
 "  And  all  I  have  is  thine."  All  must  be  taken  here  with  restriction  (as  iu  many  other 
 places  of  scripture)  i.  e.,  all  I  have  thought  good  to  give  to  you  my  ])eople  of  the  fleshly 
 seed  of  Abraham,  or  stock  of  Israel,  legal  rites,  blessings,  and  privileges.  •' To  whom 
 pertaineth  the  adoption,  the  glory,  and  the  covenants,  and  the  giving  of  the  law,  the  ser- 
 vice of  God,  and  the  promises,"  Bom.  ix.  4.  Nay,  Christ  also  was  sent  to  them,  ofl'ered 
 to  them,  and  he  was  theirs,  as  concerning  the  flesh.  Now  what  had  God  more  (if  I  may 
 may  so  speak)  to  give  under  that  dispojisation  to  this  elder  brother  ?  "  What  could  be 
 done  more  for  my  vineyard,  than  I  have  done?"  or  be  given  more  lo  them  :  but  for  their 
 sins  in  rejecting  of  Christ,  they  lost  all,  and  were  cast  oft",  and  the  younger  brother,  ;.  e., 
 the  poor  Gentiles,  were  received  and  grafted  into  Christ,  even  all  that  believed,  or  received 
 the  Lord  Jesus,  though  never  so  great  sinners ;  and  therefore  the  Father  saith,  it  was  meet 
 that  we  should  make  merry  and  be  glad  :  "For  this  thy  brother  was  dead,  and  is  aliva 
 again  ;  and  he  was  lost,  and  is  found." 
 
 And  thus  I  shall  close  vdih  this  parable. 
 
 2  F 
 
434  THE   PARAET.F.    OF    THE   IMPOnTtlNATE   ■WIDOW.  [BOOK   H. 
 
 THE 
 
 PARABLE 
 
 or  THE 
 
 IMPORTUNATE  WIDOW. 
 
 SERMON    XXV. 
 
 And  lie  spake  a  parable  unto  them,  to  this  end,  that  men  ought  always  to  pray,  and  not  to 
 faint  ; 
 
 Saying,  there  was  in  a  city  a  judge,  which  feared  not  God,  neither  regarded  man  ; 
 
 And  there  was  a  widow  in  that  city,  and  she  came  unto  him,  saying,  avenge  me  of  mine  ad- 
 versary. 
 
 And  he  ivould  not  for  a  while,  but  aftencards  he  said  within  himself,  though  I  fear  not  God, 
 nor  regard  man  ; 
 
 Yet  because  this  ivoman  troubleth  me,  I  will  avenge  her,  lest  by  her  continual  coming  she 
 weary  me. 
 
 And  the  Lord  said,  hear  what  the  unjust  judge  sailh. 
 
 And  shall  not  God  avenge  his  own  elect,  which  cry  day  and  night  unto  him,  though  he  bear 
 long  u'ith  them  ? 
 
 I  tell  you  that  he  will  avenge  them  speedily.  Nevertheless,  when  the  Son  of  Man  cometh, 
 shall  he  find  faith  on  the  earth  ? — Liike  xviii.  1 — 8. 
 
 Year  of  Msf  brethren,  I  enter  upon  this  parable  at  a  season  when  the  subject  may  ap- 
 
 ciirist  33  pgj^j.  (^Q  ^jj  yery  seasonable,  what  is  at  this  time  more  necessary  than  extraor- 
 
 Of  hi      n        dinary  prayer,  or  crying  unto  God  ?     We  seem  to  be  in  an  evil  and  amazing 
 try  4.  hour,  what  God  is  about  to  do  with  England,  with  other  nations,  and  with 
 
 his  own  people,  we  know  not,  we  are  in  a  cloud  ;  things  look  black  abroad, 
 ^"en™^  and  bad  at  home. 
 
 nreached.  gyt  to  proceed. 
 
 My  brethren,  there  is  in  this  parable  little  more  than  the  main  scope  and 
 jn  what  par-  drift  of  it  to  be  opened,  it  so  much  (with  some  other  parables)  difTers  from  the 
 main  scope  generality  of  the  parables  oiu-  Lord  spoke.  Indeed,  such  parables  that  are 
 only  should  tflken  from  the  actions  of  wicked  men,  as  that  of  the  unjust  steward,  and  this, 
 be  observed.      ^^^  -^^  j^  ^^^j^  ^j^^  ^^^^^  ^^^^^  jl^^j  ^YtoiM  be  chiefly  minded. 
 
 Now  the  main  drift  and  design  of  our  blessed  Saviour  in  speaking  this  parable,  is  in  the 
 general  expressed  in  the  fii-st  verse,  "  He  spake  a  parable  to  this  end,  that  men  should 
 always  pray,"  &c: 
 
 1.  Therefore  one  grand  design  of  it  is,  to  provoke  the  people  to  prayer,  viz.  ; 
 
 The  scope.  (1-)     To  be  fervent  in  prayer  ;  this  is  signitied  by  crying,  "  Who  cry  day 
 
 and  night  to  him." 
 
 S2.)     To  be  constant  in  prayer,  "  Men  ought  always  to  pray." 
 3.)    Not  to  be  weary,  or  give  over  praying,  "  And  not  to  faint." 
 [4.)     To  patience  in  waiting  for  the  answer  of  prayer,  "  Though  he  tarry  long,"  &e. 
 
 2.  Our  Lord's  design  herein  is  to  show  his  saints,  that  all  those  wrongs  and  injuries 
 they  sustain  in  this  world,  from  the  hands  of  wicked  men,  shall  be  avenged,  and  that  in 
 the  mean  time  their  afflictions  and  persecutions  should  stir  them  up  to  fervent  prayer. 
 
 3.  And  to  assure  us  also,  that  though  God  doth  seem  to  delay,  to  avenge  his  own  elect 
 for  a  time,  or  to  answer  their  prayers  ;  yet  he  will  assuredly  at  last  appear  for  their  help, 
 and  against  their  enemies,  though  they  think  it  is  long  before  he  doeth  it. 
 
 4.  That  if  God's  people  do  cry  unto  him  day  and  night,  and  not  faint,  he  will  avenge 
 them  speedily ;  he  never  tarried  long,  when  a  mighty  spirit  of  prayer  was  poured  forth 
 upon  them. 
 
SEEM.  XSV.]  THE  PARABLE  OF  TIFE  IMPORTUNATE  WIDOW.  435 
 
 5.  To  sliow  nevertlieloss,  that  when  Christ  comes  to  avenge  his  elect  upon  their  ene- 
 mies, in  the  la?t  days,  but  very  few  will  believe  it  will  then  be  done. 
 
 "  Shall  the  Son  of  man  when  he  conies  find  foith  on  the  earth  ?"  That  is,  faith  as  to 
 his  coming  to  execute  judgments  on  his  church's  enemies  ;  he  refers  to  this,  not  to  the 
 grace  of  faith.  These  five  things,  I  conclude,  take  in  the  sura  of  his  whole  design,  in 
 speaking  this  parable. 
 
 As  to  what  is  contained  in  the  several  parts  of  this  parable,  and  how  to  be 
 improved,  I  shall  in  the  next  place  speak  briefly  to  that.  The  parts  of 
 
 1.  We  have  an  account  of  a  judge,  and  of  his  character,  viz.,  au  unjust  opened"*  ° 
 judge,  one  "  that  feared  not,  neither  regarded  man  ;"  a  worse  judge  cannot  be. 
 
 2.  An  account  of  a  widow,  poor  widows  commonly  go  to  the  walls,  and  are  unjustly 
 dealt  with,  and  abased  v.ith  their  poor  fatheiless  children. 
 
 (1.)  A  relation  of  her  condition  (which  is  implied)  she  was  wronged  by  her  enemy. 
 Widows  (like  poor  afflicted  Sion)  hare  adversaries,  or  meet  with  enemies,  aud  aie  ill- 
 treated,  as  I  hinted. 
 
 (2.)  An  account  of  her  actions,  or  what  she  did.  (1.)  She  came  to  this  unjust  judge, 
 to  be  avenged  of  her  adversary.  (2.)  Her  importimity,  she  would  not  let  him  rest ;  she  it 
 seems  follows  him,  and  cries  to  him  agiun  and  again,  saying,  "  Avenge  me  of  my  adver- 
 sary." 
 
 (3.)  An  account  of  her  success  at  last ;  though  he  would  not  at  first,  yet  at  last  he  did  it. 
 
 (4.)  The  reason  why  he  resolved  m  himself  to  do  it,  or  grant  her  request,  i.  e.,  lest  by 
 her  continual  commg  she  weary  him. 
 
 3.  We  have  the  improvement  our  blessed  Saviour  maketh  of  this  action  of  the  unjust 
 judge,  viz.,  "  And  shall  not  God  avenge  his  own  elect?"  that  is,  shall  not  God  much  more 
 do  it  ? 
 
 1.  Because  the  judge  was  a  pei-son  that  feared  not  God,  nor  regarded  to  do  tha^which 
 was  just  to  men  ;  he  was  an  unjust  judge,  but  God  is  a  righteous  judge. 
 
 2.  He  did  it  for  a  woman  that  perhaps  was  a  stranger  to  him,  or  one  that  was  no  ways 
 related  to  liim  ;  whereas  the  samts  are  God's  own  elect,  such  that  he  hath  redeemed;  his 
 cliUdren  are  such  that  he  loves  dearly. 
 
 3.  Also  very  likely  the  unjust  judge  was  under  no  promise  nor  engagement  to  this 
 widow  ;  but  God  hath  laid  hmiself  under  many  gracious  promises  to  his  people,  to  appear 
 for  their  help,  and  to  save  them  when  they  cry  to  liim. 
 
 4.  The  unjust  judge  regarded  not  Ms  honour,  name,  nor  credit ;  for  he  regarded  not 
 man,  valued  not  what  men  spoke  of  him  :  but  God's  name  and  honour  is  dear  to  him. 
 "  Shall  not  the  judge  of  all  the  earth  do  right  ?"  With  liim  the  fatherless  find  mercy  ; 
 and  he  is  the  revenger  of  the  widow's  cause  ;  "  For  the  Lord  youi-  God  is  God  of  gods,  and 
 Lord  of  lords,  a  gi-eat  God,  a  mighty  and  tenible  God,  who  regardeth  not  persons,  nor 
 taketh  reward  ;  he  doth  execute  the  judgment  of  the  fatherless  and  widow,"  &c.  Deut.  x. 
 17,  18.  Poor  Sion  who  sits  as  a  desolate  widow,  he  judgeth.  "  A  Father  of  the  father- 
 less, and  a  judge  of  the  widows,  is  God  in  his  holy  habitation,"  Psal.  Ixviii.  5. 
 
 5.  The  unjust  judge  had  no  bowels  to  pity,  nor  sympathize  in  his  heart  with  the 
 widow  ;  but  God  is  full  of  pity  and  bowels.  "  As  a  father  pities  his  cliildren,  so  the  Lord 
 pitieth  them  that  fear  him,"  Psal.  ciii.  13. 
 
 And  therefore  (as  if  our  Saviour  should  say)  you  may  be  sui-e  from  hence,  God  will 
 avenge  his  own  elect.  Shall  a  wicked  graceless  man,  by  reason  of  earnest  importunity, 
 appear  to  help  a  poor  widow  ?  What  greater  reason  have  you  to  believe  that  God  wUl 
 avenge  his  own  elect,  that  cry  day  and  night  to  him,  and  who  have  none  else  to  help  and 
 relieve  them?  and  though  (fur  reasons  known  to  himself)  he  may  seem  to  tarry  long,  yet 
 if  they  cry  to  him,  and  cease  not,  he  will  at  last  avenge  them  with  fury,  and  that  speedily 
 though  but  few  on  earth  will  beheve  that  he  will  do  it  then,  or  at  that  very  time  when  he 
 will  come,  and  appear  clothed  with  vengeance  against  his  enemies  to  do  it. 
 
 Now  from  the  words  thus  opened,  several  propositions,  or  points  of  doctrine  may  be  noted. 
 
 Doct.     I.     That  prayer  is  a  great  duty,  and  ought  continually  to  be  per-     The  doc- 
 formed,  trines  raised . 
 
 Doct.  II.  That  the  people  of  God,  like  a  poor  widow,  are  greatly  wronged 
 and  abused  by  an  ungodly  world,  or  by  wicked  men. 
 
 Doct.  III.  That  God  will  hear  the  cry  of  his  people,  or  his  elect  ones,  and  at  last  exe- 
 cuto  vengeance  on  their  enemies,  though  he  seems  to  delay. 
 
 Doct.  IV.  That  at  that  very  time  wheu  Christ  comes  to  execute  judgment  on  his  peo- 
 ples' enemies,  but  very  few,  or  none  of  them,  will  believe  it. 
 
 2  F  3 
 
436  THE  PARABLE   OF    THE   IJIPORTUNATE   WIDOW.  [bOOK   II. 
 
 My  chief  design  is  to  speak  to  tlie  first  of  these  propositions,  as  taking  in  the  main  scope 
 and  design  of  this  parable  ;  and  I  shall  show, 
 
 I.  That  prayer  is  a  great  duty,  and  ought  continually  to  be  performed. 
 
 II.  Show  what  is  meant  by  praying  always. 
 
 III.  Prove  that  prayer  is  an  indispensable  duty. 
 
 IV.  Show  that  prayer  tends  much  to  the  glory  of  God,  and  to  the  profit  of  his  own 
 people,  and  others  also. 
 
 V.  Show  what  prayer  tends  to  the  honour  of  God,  and  is  profitable  to  us,  and  others." 
 What  prayer         I.  Show  you  what  prayer  is,  or  what  it  is  to  pray. 
 
 "•  1.    Prayer  is  the  pouring  forth  of  the  soul  to  almighty  God,  by  the  ludp, 
 
 assistance,  and  the  influence  of  the  Holy  Spmt.  Hence  the  Spirit  of  ( jud  is  called  the  spirit 
 of  supplication.  "  I  will  pour  upon  the  house  of  Jacob,  and  the  inhabitants  of  Jerusalem, 
 the  spirit  of  gi-ace  and  supplication,"  &c.  Zech.  xii.  10.  Hannah  prayed  to  the  Lord,  and 
 what  did  she  say  ?  "  I  have  poured  out  my  soul  before  the  Lord,"  1  Sam.  i.  15. 
 
 My  brethren,  I  imderstaud  not  that  reading  out  of  a  book,  is  any  more  praying,  than  the 
 reading  a  sermon  out  of  a  book  is  preaching.  When  I  pray,  I  will  pray  with  the  Spii-it : 
 that  is,  my  spirit  shall  pray  by  the  aid  and  assistance  of  the  Spirit  of  God.  And  hence 
 Paul  saith,  "  We  know  not  what  to  pray  for,  but  as  the  Spii'it  helps  oiu'  infirmities,"  &c.  Eom. 
 ^^ii.  26.  It  is  called  a  wrestling  and  striving  with  God.  "  Jacob  wrestled  with  the  Lord, 
 he  wept  and  made  supplication,"  &c. 
 
 2.     There  are  several  sorts  of  prayer,  but  aU  from  the  same  Spirit. 
 
 1.     There  is  ejaculatory  prayer,  which  is  notliing  else  than  the  lifting  up 
 ScTerai  sorts     gf  the  soul  to  God  Upon  a  sudden  emerffent  occasion,  or  at  any  time,  which 
 
 ot  prayer.  i         t      i  ■  p  ^     •  ,  ■  •  , 
 
 Ejaculatory  some  sorts,  but  uvely  expressions  of  our  desu-es  to  him  ;  it  may  be  vocal,  or 
 prayer.  ^^jy  j^y  gome  secret  sighs,  desires,  groans,  and  worldngs  of  the  heart  to  God, 
 
 and  those  darts  often  reach  heaven  as  well  as  the  loud  cries  and  voices  which  a  thousand 
 people  hear.  When  Hannah  prayed,  though  her  lips  moved,  yet  her  voice  was  not  heard. 
 This  sort  of  prayer  is  to  be  valued,  (1.)  Because  we  may  be  beset  by  some  sudden 
 temptation  of  Satan,  and  then  may  send  up  to  God  our  prayers  and  sighs,  when  we  have 
 no  place  to  retire  unto  to  put  up  vocal  prayer.  {2.)  Because  we  may  pray  thus  when 
 we  walk  the  street,  or  in  our  woilv,  or  among  evil  company,  even  at  all  times.  (3.)  And 
 this  is  the  way  to  keep  onr  hearts  with  God  contuiually,  and  a  sovereign  means  to  got  our 
 affections  off  of  the  world,  and  delivered  fi-om  snares,  and  also  to  keep  up  om-  communion 
 and  converse  with  him  always. 
 
 Vocal  2.     There  is  vocal  prayer  ;  that  is,  to  pray  with  out  heart  and  voices  ; 
 
 prayer.  ]J^^^  jf  ^yg  .^^.g  ^iQug^  jt  jg  best  oiir  words  be  not  loud,  lest  it  proceed  from 
 
 hypocrisy  ;  that  God  that  knows  our  sighs  and  groans  can  hear  us,  though  our  voice  be  not 
 Social  heard. 
 
 prayer.  3_     There  is  social  prayer  ;  that  is  when  many  join  together  with  one  heart 
 
 in  those  prayers  that  are  put  up  by  one  mouth  :  for  it  is  confusion  for  many  to  speak  in 
 prayer  together  ;  though  we  read  in  social  siugmg  all  joined  together,  not  only  in  heait, 
 but  in  their  voices  also,  which  tends  to  make  the  melody  the  more  sweet :  but  we  read  of 
 no  such  sort  of  praying. 
 
 Family  ^'  ^^^^^'^  '^  family  prayer,  which  ought  to  be  daily  performed,  if  possible, 
 
 prayer  a  twics  or  thrice  a  day.     We  read  that  "David  prayed  three  times  a  day." 
 
 great  duty,  rpj^^  ^^^^  ^j^^  ^^^^1  Daniel,  Dan.  vi.  10.  Such  therefore  who  pray  not  so  much 
 as  once  a  day,  are  either  under  great  temptations,  or  in  a  dying  state,  or  else  are  no  true 
 Christians.  The  prophet  invokes  God  to  pour  forth  his  vsrath  upon  the  famiUes  that  call 
 not  upon  his  name,  Jer.  x.  25. 
 
 It  appears  that  Cornelius  prayed  in  his  house  or  family  always  ;  it  was,  no  doubt,  his 
 constant  practice.  Acts  x.  2,  3. 
 
 Secret  5.  There  is  secret  prayer,  or  closet  prayer,  when  a  man  gets  by  himself 
 
 prayer.  alone  ill  secret,  and  pours  forth  his  heart  to  God  ;  and  this  sort  of  prayer  our 
 
 Savioui'  exhorts  us  to  ;  nor  can  a  true  believer  live  without  it,  though  being  found  in  this 
 we  ought  not  to  neglect  fiimily  duty  any  day :  one  duty  should  not  displace  another. 
 "  When  thou  prayest,  enter  into  thy  closet,  and  when  thou  hast  shut  thy  door,  pray  to 
 thy  Father,"  &c. 
 
 Extr.iordi-  6.  There  is  also  extranrdiiiary  prayer  ;  and  the  special  times  for  extraordi- 
 
 wh™''ul^'i)''e     'i^i'y  pi'iiycr,  are  these  ibllowiiig. 
 
 loundiiiit.  1st.  When  we  are  afllicted.     ■' Is  any  allhctcd  ?  let  him  pray,"'  James  v. 
 
 13.  What,  only  then  ?  No,  no,  not  only  when  afilictious  are  upon  us,  but  at  such  a  time 
 more  than  ordinarily,  to  be  much  more  iu  prayer,  or  pray  mightily  to  God, 
 
SEEM.   XXV.]  THE   PinAULK   OF    THE    IMPOTITUXATE   WIDOW.  437 
 
 2n(lly.  When  we  are  tcmptcil  or  buffeted  by  Satan.     Thus  Paul  in  an  ex-     yy^^^^     ^^ 
 traurdinary  manner  prayed,  when  lie  had  that  "  thorn  in  the  flesh,  the  nics-     arc  tempted, 
 sengcr  of  Satan  to  luift'et  hira.     For  tliis  I  besought  the  Lord  tlirice,  that  it     muciT"*'  iu 
 might  depart  from  me,'"  2  L'or.  xii.  8  ;  that  is,  many  times  :  how   often  that     pnijt"'- 
 thi-ice  might  be,  we  know  not ;  he  means  he  eried  oiten  and  earnestly  to  liod. 
 
 ordly.  \\'hen  we  look  for,  and  suddenly  expect  to  he  called  to  great  suffer-     So^^^  ^'J|J,™ 
 ings.     Our  blessed  Saviour  just  before  he  suffered,  was  all  night  in  prayer,     ings  are  es- 
 and  in  prayer  he  prayed,  that  is,  in  an  extraordinary  manner.     When  we     P'"'^''^''- 
 look  fur  suffering,  or  are  in  trouble,  or  under  persecution,  wc  should  cry  mightily  to  God. 
 "  Call  upon  me  in  the  day  of  trouble,"  etc.,  Psal.  1.  15.,  that  is,  more  than  at  other  times. 
 
 4thly.  When  the  enemies  threaten  us,  and  seek  to  invade  us,  or  come  in  when  we 
 like  a  flood  upon  us,  then  we  would  in  an  extraordinary  manner  pray  and  ed,  we 
 cry  to  God.  Thus  did  Jacob,  when  he  heard  his  brother  Esau  was  coming  to  JJ','ucii''to''"'^ 
 meet  hira  with  ibur  hundred  armed  men,  to  cut  ofi'  the  mother  with  the  God. 
 ciiild  ;  he  was  all  night  wrestling  with  God  iu  prayer,  and  prevailed.  Gen.  xxxii.  24,  26. 
 Thus  also  dill  Jehoshaphat  and  all  Israel ;  aud  the  like  did  Hezekiah,  when  Sennacherib 
 invaded  Judah.  Also  Esther  and  Mordecai,  when  all  the  Jews  were  in  danger  to  be  cut 
 off  iu  one  day,  2  Kings  xvLii.  10,  15. 
 
 5thly.  When  heavy  judgments  are  upon  us,  or  upon  the  land.  "  If  1  shut  heaven 
 that  there  be  no  rain,  or  if  I  command  the  locusts  to  devour  the  land,  or  if  I  send  the 
 pestilence  among  my  people,"  2  Chron.  vii.  13.  0  that  is  a  time  to  pray  more  than  ordi- 
 nary. "  If  my  people  humble  themselves,  and  pray,  and  seek  my  foce,  and  turn  from 
 their  evil  way  ;  then  I  will  hear  from  heaven,  and  will  forgive  their  sins,  and  heal  the 
 
 land."  -nrhcn  great 
 
 Gthly.  In  times  when  great  and  wonderful  things  arc  expected,  or  strange     "''"gs     are 
 revidutions  for  the  church's  deliverance  may  be  near,  then  mighty  prayers     should  pray 
 should  be  made.     Thus  did  Daniel,  when  he  understood  by  books,  that  the     ""eht'iy- 
 seventy  years  captivity  was  near  expu'ed,  he  then  set  himself  to  seek  the     '^^^'^ "» 
 Lord  by  prayer  and  fasting,  Dan.  ix.  3,  4.  do        some 
 
 7thly.  When  we  are  going  about  some  great  work  for  God,  or  desire  that     o^^to  ""a"! 
 he  would  put  forth  his  miraculous  working  power,  as  in  healing  the  sick,  or     '"me    ^reat 
 casting  out  unclean  spirits  ;  then  we  must  fast  and  pray,  or  be  more  than  or-     cod!"'^ 
 dinary  in  prayer.       "  This  kind  goes  not  out  but  by  prayer  and  lasting,"  Matt.  xvii.  21. 
 
 3.  I  shall  show  you  of  what  parts  prayer  consisteth.  Prayer,  my  brethren,  consisteth 
 of  three  parts.  P^^y„  ,„„. 
 
 Confession.  «isteth      of 
 
 Supplication  or  intercession.     Thanksgiving.  '  "'*'  '^^^ '' 
 
 (1.)  When  we  pray,  we  should  confess  our  sins,  aud  the  sins  of  God's  people,  even  all 
 the  manifold  evils  of  our  lives,  and  our  uuin-ofitableness  unto  Gud  :  thus  we  find  all  tho 
 Lord's  people  ever  did,  and  thus  our  Lord  teacheth  us  to  do. 
 
 (2.)  We  must  humbly  entreat  God,  or  supplicate  him  gi-aciously  to  give  or  vouchsafe  to 
 US  whatsoever  it  is  we  need,  or  his  people  need  :  even  lay  all  our  wants,  and  the  wants  of 
 our  families,  and  of  the  cliurch  of  God,  and  (if  the  land  in  which  we  live,  before  him  ; 
 and  intercedi;  for  help,  and  all  supplies  from  him. 
 
 (3.)  --^Iso  give  God  thanks,  and  bless  his  holy  name  for  all  those  good  things  we  daily 
 receive  from  his  merciful  and  bountiful  hands. 
 
 !My  brethren,  as  we  must  pray  to  God  for  what  we  have  not,  so  we  must  praise  him  for 
 what  we  have. 
 
 So  much  as  to  the  first  thing,  viz.,  what  it  is  to  pray. 
 
 11.     I  shall  show  you  what  is  meant  by  praying  always. 
 
 1.  Negatively  ;  not  that  we  should  do  nothing  else  but  pray,  for  that  would  take  us  off 
 from  many  other  indispensible  duties,  botli  civil,  moral,  and  religious. 
 
 2.  Affirmatively.     1.  Our  Lord  means,  no  doubt,  that  there  is  no  time  or     Toprar 
 
 ,  ,  .        ,  ,  every  day, 
 
 season  wuen  we  can  liave  an  opportumty,  but  we  ought  to  pray ;  we  must  is  to  pray 
 
 neglect  no  proper  praying  time.     He  is  said  to  dine,  or  eat  bread  with  us  con-  "'""J"- 
 
 tinually,  that  feeds  with  us  at  our  table  eveiy  day,  and  at  every  meal.  And  from  hence 
 it  is  said,  David  told  IMephibosheth,  Jonathan's  son,  that  he  should  "  eat  at  his  table  C(m- 
 tinually,"  2  Sam.  9.  7.     He  did  not  mean,  he  should  do  nothing  but  eat. 
 
 2.     To  pray  always,  is  to  pray  evcrj-  day.     Hence  our  Lord  saith,  God's  '''°  P'ay '" 
 
 elect  cry  to  him  day  and  night :  which  may  refer,  as  some  think,  to  morning  "ntcr'Ii'pon. 
 and  evening,  without  neglecting  of  it  once,  if  in  health,  or  able. 
 
438  THE   PARABLE    OF   THE    IMPuRTUNATE    WIIJuW.  [bOOK   IT. 
 
 3.  In  everything,  according  to  that  of  St.  Paul,  "  In  everything  by  prayer  and  sup- 
 plication, and  giving  of  thanlis,  let  your  request  be  made  known,"  &c.  Phi!,  iv.  6.  We 
 should  set  about  nothing,  enter  upon  no  enterprise,  but  we  should  seek  to  God  for  wisdom, 
 directions,  and  a  blessing  upon.  "  In  all  thy  ways  acknowledge  him,  and  he  shall  direct 
 thy  paths."  Whether  it  be  in  temporal  or  spiritual  matters,  and  then  thou  mayest  be  said  to 
 pray  always. 
 
 _  4.     To  pray  always,  is  to  pray  in  evei-y  condition,  age,  or  state  we  are  in, 
 
 always,  is  to     when  chUd,  a  young  man,  or  apprentice,  or  a  journeyman,  a  single  man,  or  a 
 con^iUon.'^'^^     manied  man  ;  if  rich  or  pour,  if  in  health,  or  sick;  if  in  prosperity  or  in  ad- 
 versity, we  must  pray. 
 To  pray  5.     To  pray  always,  is  to  have  a  heart  to  pray,  or  to  be  in  a  praying  fiame 
 
 have'a' heart  of  heart,  nay,  and  not  to  neglect  it,  though  not  in  so  good  a  fi'ame  at  one 
 always  to  time  as  at  another  ;  we  must  not  do  as  some  children,  who  having  mispent 
 the  day  in  play,  steal  to  bed  for  fear  of  being  chid  or  whipped.  If  a  workman's 
 tools,  be  blunt,  he  must  see  to  set  a  new  edge  on  them.  If  new  sins  are  committed,  we 
 must  apply  Clirist's  blood  by  fresh  acts  of  faith,  and  being  joined  by  prayers  and  tears,  sue 
 out  for  a  sense  of  pardon. 
 
 To  pray  ^-     '^°  P™y  always,  is  nevei-  to  cease  or  give  over  praying  ;  we  must  not 
 
 always,  cease  praying  until  we  cease  living  ;  neither  should  oiu'  constant  performance 
 
 longarwe*'      degenerate  into  lifeless  fonnality.     "  I  will  eaU  upon  thee  as  long  as  I  live." 
 •iifs-  III.     I  shall  prove  that  prayer  is  an  indispensible  duty. 
 
 Prayer  a  1-  Prayer  is  a  moral  duty,  or  a  branch  of  natural  religion.     Mankind  are 
 
 moral  duty,      taught  and  moved  by  the  light  of  nature  to  pray,  and  to  sing  the  praises  of 
 God.     When  the  mariners  were  in  that  storm  witli  Jonas,  though  heathens,   "  they  cried 
 to  their  gods."     It  is  a  proverb,    "  If  a  man  cannot  pray,  send  him  to  sea."     But,  I  fear, 
 there  is  at  sea  more  curaing  and  swearing  than  praying  now-a-days. 
 Prayer  ^-  2"*^  prayer  is  not  only  a  moral  dutj',  but  is  an  ordinance  instituted  and 
 
 bronjrht  nn-  appointed  of  God.  Mind  my  text,  "  Men  ought  alwaj's  to  pray."  Not  only 
 institution.  the  saints,  but  also  all  men  ;  but  more  especially  our  Lord  put  his  disciples 
 upon  prayer,  "  Ask,  and  ye  shall  receive." — Again,  he  saith,  "  Watch  and 
 pray,  that  ye  fall  not  into  temptation,"  Matt.  xxvi.  41.  "  Watch  and  pray  always,  that 
 ye  may  escape  all  those  things  that  shall  come  to  pass,"  Luke  xxi.  36. 
 
 3.  That  in  the  doing  of  which,  God  hath  made  gracious  promises  unto  his  people,  is  a 
 great  duty,  but  0  what  a  multitude  of  precious  promises  hath  the  Lord  made  to  the  prayers 
 of  his  people  !  Therefore  prayer  is  a  great  duty. 
 
 4.  That  which  God  hath  owned,  and  wonderfully  confirmed  and  crowned  with  his  mira- 
 culous appearances,  is  a  gi-eat  duty;  but  God  hath  wonderfully  owned,  confirmed,  and  crown- 
 ed the  prayers  of  his  people  with  his  miraculous  appearances,  therefore  prayer  is  a  great 
 and  indis])ensible  duty. 
 
 5.  If  God  will  be  sought  to  by  us,  that  he  would  do  whatsoever  he  hath  promised  to  us, 
 then  prayer  is  a  great  duty ;  but  this  he  hath  positively  said  he  wiU  be. 
 
 0.  If  the  prayers  of  God's  people  be  his  delight,  and  also  a  gi-eat  duty,  it  is  a  great 
 sin  to  restrain  prayer  from  God ;  and  prayer  is  a  great  and  indispensible  duty ;  but  tliis  is  so. 
 
 IV.  I  sliall  show  you,  that  prayer  tends  greatly  to  the  honoiu'  of  God,  and  to  the  profit 
 of  our  own  souls,  &c. 
 
 Prayer  is  "a  1-  P^yer  is  a  God-honouriiig  duty,  because  it  is  part  of  his  holy  worship  ; 
 God-honour-  and  not  only  so,  but  it  ought  to  be  mixed  with  all  other  ordinances,  all  duties 
 ">g  "  y-  pf  gacred  worship  ought  to  be  mixed  with  prayer  ;  nay,  we  sliould  not  enter 
 
 Ui'  be%in?d'  "P^n  any  civil  or  earthly  business,  without  seeking  first  to  God  by  prayer,  but 
 with  all  much  more  careful  we  should  be  to  begin  every  part  of  God"s  worship  with  it. 
 
 nties.  Before  we  preach  we  ought  to  pray,  prayer  ought  to  be  joined  with  preaching, 
 
 baptism  ought  to  be  administered  with  prayer  ;  first  we  should  look  up  to  God.  Laying 
 on  of  hands  must  be  with  prayer.  The  Lord's  supper  must  be  with  prayer.  "  Every 
 thing  is  sanctified  by  the  word  of  God,  and  prayer."  Hearing,  reading  of  Gud's  word,  me- 
 ditation, and  watching  must  be  with  prayer.  And  as  prayer  should  be  used  in  every  or- 
 dinance, so  also  in  all  trials,  temptations,  aShctions  and  troubles  whatever  ;  nay,  in  eat- 
 ing and  drinking,  or  what  ever  we  do  else,  we  should  pray,  and  so  we  may  expect  a  bles- 
 sing from  God,  and  all  ordinances,  mercies,  and  afflictions  to  be  sanctified  to  us,  and  not 
 otherways ;  therefore  prayer  must  needs  tend  to  the  lionour  of  God,  and  our  good. 
 By  prayer  9.  By  prayer  we  acknowledge  the  holy  and  most  sacred  Deity,   or  divine 
 
 acknowledge     being,  and  majesty  of  heaven,  and  that  he  is  God  only,  and  none  else,  and 
 
 the       1 ^  ' 
 
 Diity. 
 
SEEM.   XXVI.]  THE  PAttABLE   OF   THE   IMPOKTUNATE   WIDOW.  439 
 
 (1.)  By  prayer  we  own  and  acknowledge  God's  omniciency,  (i.  e.,)  that  he 
 sees  and  knows  our  hearts,  thoughts,  desires,  and  all  our  wants  and  necessities     ^T  prayer 
 whatsoever  they  be,  and  declare  hereby,  that  we  doubt  not  of  the  glorious  per-     ledge  God'» 
 fection  of  the  divhae  majesty.  onmisciency. 
 
 (2.)  Prayer  teuds  also  to  gloriiy  God  in  his  infinite  power,  omnipotency, 
 and  all-sufficiency  :  we  declare  hereby,  and  doubt  not,  but  as  he  sees  and  knows  all  our 
 hearts  and  wants,  so  also  that  he  is  able  to  supply  them,  and  do  all  things  for  us, — "  and 
 nothing  is  to  hard  for  thee,"  Jer.  xxxii.  17.  We  hereby  declare,  that  there  is  nothmg  too 
 hard  for  God  to  do  and  work  in  us,  and  for  us  :  and  though  men  and  devils,  and  the  powers 
 of  hell  and  darkness  combine  against  us,  faith  and  prayer  magnifies  the  God  of  power,  and 
 raiseth  the  glory  of  omnipotency. 
 
 (3.)  Prayer  tends  to  magnify  God's  infinite  wsdon:,  hereby  we  acknow-     prayer  mag- 
 ledge,  that  as  God  is  able  to  help  us,  to  strengthen  us,  to  pardon  us,  to  save     pifies  God's 
 us  in  or  out  of  trouble  ;  so  he  also  knows  how  to  do  it,  and  also  at  the  best    dom. 
 and  most  seasonable  time  ;  that  he  is  wiser  than  man,  though  never  so  crafty, 
 and  can  turn  their  wsdom  into  fooUshness,  and  counterwork  Satan  in  all  his  devices,  and 
 defeat  all  the  policy  of  hell,  and  all  powers  of  darkness. 
 
 (4.)  Prayer  teuds  to  glorify  God's  mercy,  love,  and  infinite  goodness  to  prayer  mag- 
 us  ;  for  he  knows  how  to  blast  aU  hellish  poUticians  in  those  designs  of  theii-s,  Di&ts  God's 
 carried  on  with  the  deepest  subtilties  for  many  ages,  and  can  biing  all  to  mercy  to  hii 
 nought  in  one  moment :  so  his  love,  mercy,  and  pity  to  his  people  is  such  people, 
 (which  wc  plead  with  him  in  prayer,  he  being  our  Father)  that  hereby  we  de- 
 clare that  sense  and  apprehension  we  have  of  his  goodness,  that  we  cannot  doubt  of  suc- 
 cour and  pity  from  him.  And  indeed  tliis  our  blessed  Lord  himseK  clearly  informs  us  of 
 in  this  parable  :  for  if  an  unjust  judge  will  avenge  a  poor  widow  that  cries  unto  him,  how 
 much  more  will  God  (as  if  our  Saviour  should  say)  avenge  liis  own  elect,  who  is  so  fuU  of 
 bowels,  love,  and  compassion  to  his  cliildreu,  or  to  them  which  fear  him  ?  God  is  giibd  and 
 gracious,  as  well  as  just  and  righteous,  and  he  also  is  our  Father  and  dearest  I'riend  ;  and, 
 as  so  considered,  we  direct  our  prayers  to  liim,  and  this  also  by  the  rule  he  hath  given  us, 
 "  Our  Father  which  art  in  heaven,"  &c.  Who  can  make  supplication  (with  strong  confi- 
 dence) to  one  that  he  believes  is  void  of  bowels,  love,  and  pity  ?  True,  the  widow  is  said 
 so  to  do,  as  was  heard,  but  not  to  the  honour  of  the  judge,  in  respect  of  his  pity  to  the 
 woman,  but  because  he  would  not  be  troubled  with  her. 
 
 [5.)   Prayer  tends  to  magnify  and  raise  to  honour  God's  faithfiilness  in     ^F^y^'J^'S- 
 performing  of  his  own  gracious  promises,  and  in  making  good  his  holy  cove-     faithiiUaesB. 
 nant.      "  I  know  the  Lord  will  maintain  the  cause  of  the  afiiicted,  and  the 
 right  of  the  poor,"  Psal.  cxl.   12.      This  we  plead,  and  tliis  we  are  obliged  stedfastly  to 
 believe.     "  He  is  faithful  that  hath  promised,  and  he  will  do  it,"  1  Cor.  i.  9. 
 
 (G.)  By  prayer  we  glorify  God,  in  respect  of  his  sovereignty  over  us;  we  hereb)'  show, 
 that  all  our  hope  and  help  is  in  God  ;  and  also  that  aU  creatures  and  tilings  are  at  his  dis- 
 posal :  "  For  thine  is  the  kingdom,  the  power  and  the  glory,  for  ever  and  ever."  Amen. 
 Thou  mayest  do  what  thou  wilt  (eveu  according  to  the  good  pleasure  of  thine  own  will) 
 with  us,  and  with  all  the  nations  of  the  eai'th.  "  And  all  the  inliabitants  of  the  earth  are 
 reputed  as  nothing;  and  he  doth  according  to  his  will  in  the  armies  of  heaven,  and  among 
 the  inliabitants  of  the  earth ;  and  none  can  stay  his  hands  or  say,  what  doest  thou,"  Dan. 
 iv.  35.  And  this  he  will  make  all  haughty  tyrants  of  the  earth  to  know  in  due  time,  as 
 well  as  he  caused  Nebuchadnezzar  to  know  it,  before  he  had  done  with  him.  I  might 
 also  add  the  like  in  respect  of  the  other  attributes  of  God,  but  shall  close  at  this  time. 
 
 SERMON    XXVI. 
 
 He  spake  a  parable,  thai  men  ought  always  to  pray,  and  not  to  faint  &c. — Luke  xv.  1 — 8. 
 
 DocT.  That  prayer  is  a  great  duty,  and  ought  continually  to  be  performed. 
 
 I  am  upon  the  fourth  head  proposed,  viz.  That  prayer  tends  to  the  honour  of  God,  and 
 to  the  great  profit  and  advantage  of  our  own  souls. 
 
 This  I  am  upon,  and  have  showed  how  it  teuds  to  glorify  God  in  all  his  blessed  attri- 
 butes.    To  proceed. 
 
440  THE   PARABLE    OF    THE   IMI'ORTUXATE   WIDOW.  [bOOK   II. 
 
 (7.)  By  prayer  wo  confess  \vc  are  poor  depeinliiig  creatures,  and  eann.it  Inlp  ourselves, 
 save  ourselves,  nor  direct  our  paths,  nor  deliver  ourselves  from  dangi'rs  feared,  and  that 
 all  our  wisdom,  strength,  and  succour,  is  from  God,  and  horehy  we  give  glory  to  God. 
 "  Neither  know  we  what  to  dn,  hut  our  eyes  are  up  unto  thee,"  'I  Chron.  xx.  12.  While  we 
 acknowledge  our  own  weakness  and  inahility  to  do  any  thing  as  of  ourselves,  and  also  can, 
 and  do  rely  helievingly  upon  the  great  God  in  every  state  and  condition,  we  advance  the 
 name  and  glory  of  God.  And  thus  by  prayer  we  magnify  God,  or  the  glorious  Deity,  as 
 essentially  considered  ;  so  hereby  also  in  the  second  place  we  glorify  God,  as  he  is,  perso- 
 nally considered.  (1.)  We  by  pra}-er  glorify  God  the  Father  in  all  his  perfection. 
 Prayer  tends  (!■)  lu  praj'er  we  acknowledge  that  relation  he  stands  in  to  us  through 
 to  glorify  Christ,  viz.,  as  our  gracious  Father  ;  not  only  a  great,  a  wise,  a  holy,  a  just, 
 rather.  ^  a  merciful,  and  a  faithful  God,  but  a  tender  I'ather  also  ;  and  that  as  he  is  so 
 considered,  he  is  the  first  and  efficient  cause,  fountain,  and  spring  of  all  that 
 good  we  want,  and  do  receive  from  the  glorious  Deity. 
 
 (2.)  That  he  is  in  heaven,  i.  e.,  that  he  is  exalted  above  angels,  men,  or  devils,  and 
 that  his  kingdom  ruleth  over  all,  and  as  far  above  all  as  the  heavens  are  above  the  earth : 
 what  need  the  children  of  such  a  Father  fear  ? 
 
 (3.)  That  he  is  a  living  Father,  and  the  Father  of  mercy,  and  of  all  strength,  comfort, 
 ind  consolation,  knowing  the  wants  of  alibis  chOdren,  caring  for  them,  feeding,  clothing,  cor- 
 recting, teaching,  and  succouring  them  all,  and  that  continually  in  all  fatherly  bowels,  wis- 
 dom, and  compassion  knowing  all  our  necessities,  and  hearing  all  our  cries  and  prayers 
 we  put  up  to  him. 
 
 (3.)  By  our  holy  and  reverential  approaches  to  him  by  faith,  filial  fear,  and  child-like 
 affections ;  and  thus,  (and  in  many  other  respects,)  we  glorify  God  the  Father  in  prayer. 
 Prayer  tends  ^-  Hereby  we  glorify  also  God  the  Son,  or  lift  up  and  advance  his  honour. 
 to  glorify  (1.)  In  that  we  caU  upon  his  name,  as  he  is  Mediator,  and  so  own  that  the 
 Sou  is  the  same  God,  cir  one  in  essence  with  the  I'ather,  and  that  he  is  the 
 immediate  object  of  all  divine  worship.  We  by  him  come  to  God,  believe  in  God,  and  wor- 
 ship God,  and  give  the  same  honour  to  the  Son,  that  we  give  to  God  the  Father. 
 
 (2.)  In  that  we  always  come  unto  God  in  the  name  of  our  Lord  Jesus  Christ,  as  our 
 only  Mediator  and  "  Advocate  with  the  Father,"  1  John  ii.  1,  2,  1  Tim.  ii.  5 ;  i.  e.,  that 
 it  is  for  his  sake,  and  through  his  merits  alone,  that  the  Father  hears  and  answers  all  our 
 prayers,  and  supplies  all  our  wants. 
 
 (3.)  We  glorify  Jesus  Christ,  in  that  we  confess  we  come  to  God  for  nothing  but  for  what 
 Christ  hath  purchased  for  us  by  his  blood,  and  is  laid  up  for  us  in  him,  as  the  fountain  of 
 life,  that  is,  with  the  Father.  "  With  thee  is  the  fountain  of  life,"  Ac,  Psal.  xxxvi.  6. 
 "  It  pleased  the  Father,  that  in  him  all  fulness  should  dwell,"  Col.  i.  19.  And  thus  we,  as 
 God  hath  exalted  him  as  ilediator,  do  Lift  up  his  glory,  "  In  whom  are  hid  aU  the  treasures 
 of  wisdom  and  knowledge,"  Col.  ii.  3. 
 
 (4.)  In  that  we  hereby  also  acknowledge,  that  we  receive  all  things  we  need,  by  virtue 
 of  his  intercession. 
 
 (5.)  Also  in  that  we  in  prayer  confess  and  declare  the  great  love,  power,  care,  and  faith- 
 Heb  "  ">5  fu'f^ss  of  our  Lord  Jesus  Christ ;  beUeving  that  he  both  knows  our  wants,  and 
 is  ready  and  able  to  help  and  save  us  to  the  uttermost,  and  all  that  come  to 
 God  by  him,  and  so  acknowledge  that  all  the  divine  perfections  and  attributes  of  the  Deity, 
 are  equally  in  the  Son  as  in  the  Father ;  he  being  the  same  one  and  "  ever  blessed  God  over 
 aU,"  Horn.  ix.  5.     Amen. 
 
 3.  Prayer  tends  also  to  glorify  the  Spirit,  or  God  the  Holy  Ghost. 
 Prayer  tends  (-'••)  ^^  ^^^^'  ^^'^  confess  we  camiot  pray  acceptably,  without  the  assistance 
 to  magniiy  of  the  Holy  Spirit,  nor  know  we  what  to  pray  for.  "No  man  can  call  Jesus 
 uiiost.  **°'^  Christ,  Lord,  but  by  the  Holy  Ghost,"  1  Cor.  xii.  3.  That  is,  no  man  can 
 call  on  Jesus  Christ  aright,  [vis.,  truly  own  and  acknowledge  him,  believe  in 
 him,  cry  to  him,  or  so  call  on  his  name  as  to  advance  his  glory j  who  is  not  renewed,  in- 
 fluenced, and  assisted  by  the  Holy  Spirit.  "  Likewise  the  Spirit  also  helpeth  our  infirmities, 
 for  we  know  not  what  we  should  pray  for  as  we  ought ;  but  as  the  Sph-it  itself  maketh  in- 
 tercession for  us  with  groans  that  cannot  be  uttered, "  Lom.  viii.  20. 
 
 (2.)  In  that  all  fervour,  life,  heat,  and  spiritual  warmth  in  prayer,  is  from  and  by  the 
 Holy  Spirit.  How  cold  and  flat  are  those  prayers  which  are  not  put  up  to  God  by  the  in- 
 fluences of  the  blessed  Spirit  ?  This  we  find  and  do  acknowledge,  and  so  magnify  the  Holy 
 Ghost  in  prayer. 
 
 (3.)  It  is  liy  tlie  Spirit  '.hat  our  faith  in  prayer  is  strengthened,  and  we  attain  to  a  lively 
 
SF.r.M.    XXVI.]  THE   PAR.UiLE   OF   TIIK   IMPORTUNATE   WIDOW.  441 
 
 liopo,  and  arc  also  hcliieJ  to  wait  patiently  upon  God,  until  wc  receive  those  tilings  we  ask 
 of  Uud. 
 
 (4.)  The  Holy  Spirit  is  maguifled,  in  that  it  is  by  him  we  call  God  Father :  he  is  the 
 Spirit  of  adoption,  and  so  helps  us  to  cry  Abba,  Father.  My  brethren,  wc  pray  to  the 
 Father  in  the  name  of  tlie  Son,  and  by  the  Holy  Spirit ;  and  tims  glorify  all  the  three  per- 
 sons of  tlie  Trinity  in  this  great  and  holy  duty  uf  prayer.  Prayer  tcniis 
 
 Secondly,  as  prayer  tends  thus  to  the  glory  of  G-od,  so  likewise  it  is  profit-     ''J™,''"*" 
 able  to  our  own  souls,  to  others,  and  to  the  whole  church  of  God. 
 
 1.  God  hath  appointed  prayer  as  the  way  or  means,  in  and  by  which  he  will  supply  all 
 our  wants.  "  If  ye  abide  in  me,  and  my  words  abide  in  you,  ye  shall  ask  what  you  will, 
 and  it  shall  be  done  unto  you,"  John.  Kv.  7.  Tliat  is,  whatsoever  may  be  for  the  glory  of 
 God,  and  our  own  good.  "  Every  one  that  asketh  receiveth,"  &c.,  "  Ask,  and  ye  shall 
 receive,  that  your  joy  may  be  full,"  John.  xvi.  24.  0  what  a  blessed  ordinance  is  this,  by 
 which  God  gives  every  thing  we  stand  in  need  of  to  us  !  "  And  whatsoever  ye  ask  in  my 
 name,  that  will  I  do,  that  the  Father  may  be  glorified  in  the  Son,"  John.  xiv.  13  ;  i.  e.. 
 Whatsoever  is  according  to  the  will  of  God,  I  will  do  it,  signifying  his  oneness  in  essence 
 with  the  Father.     Compare  this  with  1  John.  v.   11. 
 
 2.  It  is  by  prayer,  our  faith  (and  all  the  graces  of  the  Spirit)   is  increased 
 
 and  strengthened :  "  Lord,  increase  our  faitii."     This  was  the  prayer  of  all  ^"Jif,  }f^*^® 
 
 tlie  disciples,  they  prayed  to  the  Lord  Jesus,  so  did  the  woman  of  Canaan,  our  faith  in- 
 
 "  Lord,  help."   And  the  poor  man,  "  I  believe.  Lord,  help  mine  unbelief,''  or,  ''^'''^<"^- 
 help  me  against  my  unbelief ;    for  that  he  meant.     He   that  would  obtain  a 
 stronger  faith,  must  pray  to  the  Lord  Jesus,  or  to  the  Father  in  his  name. 
 
 3.  By  prayer  or  crying  to  God,  we  come  to  have  an  evidence  of  pardon,  praycristhe 
 Thus  David,  "  I  acknowledge  my  sin  to  thee,  and  mine  iniquity  have  I  not  hid.  way  to  have 
 I  said  1  will  confess  my  transgressions  unto  the  Lord,  and  thou  forgavest  the  of  paj-dou. 
 iniquity  of  my  sin,  Selah.      For  this  shall  every  one  that  is  godly  pray  unto 
 
 thee  in  a  time  that  thou  mayest  be  found,"  &c.  Psal.  xxxii.  5.  G. 
 
 Confession,  you  heard,  is  one  branch  or  part  of  prayer.  For  this  (that  is,  for  pardon  of 
 sin,  or  for  this  reason,  this  motive)  I  prayed  to  the  Lord,  and  he  pardoned  me."  And  let 
 every  one  that  is  godly,  that  hath  sinned,  do  the  same,  and  they  shall  receive  the  same 
 blessing  also,  "  forgive  us  our  trespasses  ;"'  &c.,  apply  the  blood  of  thy  Son  to  our  souls, 
 and  give  us  the  sense  and  sight  of  pardon,  let  us  know  that  our  sins  are  forgiven.  My 
 brethren,  prayer  is  the  way  to  obtain  this  great  gospel-blessing,  and  therefore  most  pro- 
 fitable to  us.  .   .. 
 
 4.  God  hath  made  many  gracious  promises  to  his  people,  but  the  way  to  way  to  have 
 Ijiave  those  promises  made  good  to  us,  is  by  our  praying  and  crying  to  him.  Jj',?,|s'J?oci 
 "I  will  nevertheless  be  enquired  of  by  the  house  of  Israel,  to  do  it  for  hathpromis- 
 them,"  etc.  God  will  bring  us  upon  our  knees,  before  he  will  give  us  the  ^  ' 
 mercy  or  good  things  which  he  hath  promised.  And  this  our  Lord  signifies  in  this  para- 
 ble. Before  his  own  elect  are  dehvered  from  their  enemies,  tiiey  must  cry  mightily  to 
 him,  and  faint  not.  Show  me  that  saint  or  godly  man,  who  did  not  this  way  receive  the 
 good  things  promised  from  the  hands  of  God.  <Jod  promised  Abraham  a  son,  but  he  en- 
 treated God  for  that  son  :  God  promised  Jacob  that  he  would  surely  be  with  him,  and  bless 
 him  ;  but  he  wrestled  with  God,  prayed  and  cried  to  him  to  be  blessed.  Thus  David  re- 
 ceived the  promise  :  and  Daniel  also,  though  God  promised  to  return  the  captivity  of  his 
 jieople,  yet  how  did  he  cry  to  God  that  he  would  do  it,  even  just  when  the  time  was  come ! 
 Dan.  ix.  2.  3.  4. 
 
 5.  Prayer  is  the  way  to  escape  Satan's  temptations,  or  to  be  delivered  ^"ytobV'* 
 from  his  assaults,  or  strengthened  when  assaulted.  Paul  prayed  thrice,  when  siiceoured  in 
 he  had  the  messenger  of  Satan  to  buttet  him,  and  tlie  enemy  prevailed  not ;  *e„',p'tation. 
 lie  fiiiled  not  of  help  and  succour.     '•  ^ly  grace  is  sufficient  for  thee,  for  my 
 
 strength  is  made  perfect  iu  weakness,"  2  Cor.  xii.  9.  Our  Lord  directeth  us 
 to  pray,  "  lead  us  not  into  temptation,"  not  into  a  way  of  temptation,  nor  suft'er 
 us  to  fall  in  a  temptation. 
 
 6.  Prayer  is  the  way  to  prevail  with  God  to  divert  judgments,  or  to  escape     way  to 
 the  wrath  and  rage  of  our  enemies.         Thus  God  delivereil  Jacob  from  the     11"^,,"^^ 
 wrath  of  his  brother  Esau :  he  cried  unto  God,  and  prevailed  :  and,  as  the 
 answer  of  prayer,  God  defeated  the  wicked  design  of  liloody  Hainan  against  the     ''^"''■'"• 
 Jews  :  and  thus  was  the  counsel  of  .Miithoplud  overthrown.     David  prayed.  Lord,  turn  the 
 counsel  of  Ahithophel  into  foohshness  ;  and  the  Lord  heard  him.    How  were  the  Philistines 
 
 Prayer  is  the 
 
 ay  to 
 avc  tlie 
 rath  of 
 
442  THE  PARABLE   OF   THE   IMPORTUNATE  WIDOW.  [bOOK   II. 
 
 overtlirown  by  the  prayers  of  Samuel  and  all  Israel :  also  the  mighty  hosts  that  came  against 
 Jehoshapliat.  1  Sam.  vii.  7 — 10. 
 
 7.  Prayer,  importunity  in  prayer,  is  the  way  to  get  the  loaves,  and  to  have  God  to  avenge 
 us  of  our  adversary. 
 
 Prayingsouis  8.  Prayer  is  the  way  to  be  hid  in  the  day  of  God's  wrath,  nay,  and  to  have 
 fn  tiic'rtay  of  ^  mark  set  upon  us,  that  the  destroying  angel  may  spare  us.  "  Set  a  mark 
 Goii's  wrath,  upon  the  foreheads  of  the  men  that  sigh  and  cry  for  all  the  abominations  that 
 are  committed  in  the  laud,"  Ezek  is.  5.  God  gave  commission  to  the  angels  to  slay  utterly 
 old  and  young,  eveu  all  besides  those  on  whom  the  mark  was,  and  to  begin  at  his  sanctuary. 
 All  must  fall  or  be  cut  off,  besides  those  crying  and  praying  persons,  in  the  day  of  some  of 
 God's  sore  judgments.  "  Seek  the  Lord,  all  the  meek  of  the  earth,"  &c.,  "  may  be  ye  shall 
 be  hid  in  the  day  of  the  Lord's  anger,"  Zeph.  ii.  3.  Moreover  our  Lord  directeth  us  to 
 "  watch  and  pray  always,  that  we  may  escape  all  those  things  that  shall  come  to  pass,  and 
 stand  before  the  Son  of  Man." 
 
 9.  Prayer  is  the  way  to  have  or  obtain  fulness  of  joy.  "  Hitherto  ye  have 
 wr^r  h'^°  asked  nothing  in  my  name  ;  ask,  and  ye  shall  receive,  that  your  joy  may  be 
 fuinessofjoy.  full,"  John  xvi.  24.  Tliis  is  the  way  to  meet  with  God,  and  to  enjoy  the  light 
 of  his  countenance,  and  to  have  all  our  doubts,  darkness,  and  sorrow  removed. 
 We  must  do  as  David  did,  even  cry,  "  Lift  up  the  light  of  thy  countenance  on  us,"  Psal. 
 iv.  6.  And  again,  "  restore  to  me  the  joy  of  thy  salvation,"  Psal.  li.  12.  We  have  no 
 more  peace,  no  more  light,  no  more  strength,  no  more  joy,  because  we  pray  no  more.  Our 
 clouds  would  soon  be  dispelled,  our  fears  vanquished,  our  doubts  resolved,  and  our  souls  com- 
 forted, did  we  pray  more  thau  we  do. 
 
 10.  Prayer  is  profitable  to  us,  because  this  is  the  way  to  be  prepared  to  meet  with  God 
 in  his  ordinances.  ]\Iy  brethren,  we  are  to  approach  near  to  God  at  his  table  this  evening. 
 Have  you  prayed  ?  Have  j  ou  endeavoured  to  prepare  yourselves  ?  This  of  prayer  is  one 
 of  the  principal  ways  to  do  it.  We  read,  many  in  Ephraim  and  Manasseh  had  not  prepared 
 themselves;  but  "  Hezekiah  prayed  for  them,  the  good  Lord  pardon  every  one  that  pre- 
 pareth  his  heart  to  seek  God,"  2  Chron.  xxx.  16,  19. 
 
 11.  Prayer  is  the  way  to  have  every  thing  sanctified  unto  us.  "Every 
 Prayer  id  the  thing  is  sanctified  by  the  Word  of  God  and  prayer,"  1  Tim.  iv.  5.  You  can- 
 CTery  "twng  ^ot  expect  that  any  thing  should  be  blessed  to  you  without  prayer.  You  should 
 sanctified.  jj^ay  that  your  trading,  your  buying,  your  selling,  your  health,  your  relations, 
 your  meats,  your  drink,  your  clothes,  your  liberties,  and  lives,  as  well  as  all 
 spiritual  good  things,  should  be  blessed  and  sanctified  to  you.  This  is  the  way  to  have 
 everything  do  us  good.  "  In  every  thing  by  prayer,  &c.,  let  your  request  he  made  known 
 to  the  Lord." 
 
 Also  it  is  the  12.  Prayer  is  the  way  to  have  God  make  known  those  traths  to  us,  that 
 way  to  know  we  may  yet  be  ignorant  of :  "  What  I  know  not  teach  thou  me."  God  led 
 we^are*?gno-  his  people  of  old  by  prayer  and  supplication;  and  this  is  the  way  he  leads 
 rant  of.  them  Still. 
 
 _  ,         Lastly,  this  of  prayer  is  the  way  to  be  dii-ected  by  the  Lord,  and  to  suc- 
 
 weii  in  an  ceed  well  in  all  our  undertakings.  "  In  all  thy  ways  acknowledge  him,  and  he 
 *'"'"«'•  shall  direct  thy  paths,"  Prov.  iii.  6. 
 
 Thus  I  have  showed  you  how  profitable  prayer  is  unto  us  ever,  to  our  bodies  and  souls, 
 and  to  the  whole  church  of  God.     But  to  proceed. 
 
 Fifthly,  I  shall  show  you  what  prayer  it  is  that  tends  so  much  to  the  glory  of  God,  and 
 to  our  own  good  and  advantage. 
 
 They  are  the  ^-  ^^  respect  of  the  persons  praying,  you  must  know  it  must  be  a  gracious 
 prayers  of  a  or  godly  person  :  "  God  heareth  not  sinners."  The  prayers  of  unconverted 
 fhat^giorily  men  tend  not  to  the  honour  of  God,  then-  prayers  do  not  glorify  God  :  tlie 
 God-  man  whose  prayers  are  accepted,  must  be  lenewed  or  regenerated,  or  one  that 
 
 is  in  Jesus  Christ.  "  The  prayers  of  a  righteous  man  avaUeth  much,"  &c., 
 James  v.  16.  Though  he  be  a  man  of  infirmity  [or  a  man  as  Elias  was,  of  like  pas- 
 sion) they  are  the  prayers  of  such  a  person  that  tend  to  glorify  God,  and  to  his  own  pro- 
 fit. The  prayers  of  "  the  wicked  are  an  abomination  to  the  Lord.  When  ye  make 
 Sincere  many  prayers,  I  will  not  hear  you,  your  hands  are  full  of  blood,"  Isa.  i.  15. 
 
 prayers  gio-  2.  They  must  be  prayers  put  up  to  God  in  sincerity  ;  the  person  must  b_a 
 nfy  God.  ^^^^  ^^_^^^  .^  upright  in  heart.  "  The  prayers  of  the  upright  are  his  delight,"' 
 Prov.  XV.  8.  They  must  proceed  from  a  pure  heart,  a  sanctified  heart,  a  heart  sprinkled 
 with  the  blood  of  Clu-ist ;  and  also  put  up  to  God  in  godly  sincerity  ;  not  hypocritical 
 prayers,  of  one  whose  heart  and  tongue  agrees  not.     "  My  prayer  also  is  pure,"  Job.  xvi. 
 
SEEM.  XXVI.]  THE  PAEABLE  OF  THE  IMPORTUNATE  WIDOW.  443 
 
 17.    Prayers  are  then  pure,  when  the  heart  is  clean,  and  sanctified  by  the     -^y^jn 
 
 Spirit.  prayers  may 
 
 3.  When  we  ask  according  to  the  will  of  God.     "  This  is  the  confidence     p^t^' 
 we  have  in  him,  that  if  we  ask  anything  that  is  acconUng  to  his  will,  he 
 
 heareth  us,"  1  John  v.  14.  (1.)  Either  those  things  God  hath  commanded  us  to  pray 
 for.  Or  ['!.)  Whatsoever  things  are  prophesied  of,  or  foretold,  God  will  do  for  us,  or  for 
 his  people  :  to  pray  for  the  accompUshing  of  such  things,  is  accorthng  to  the  will  of  God. 
 (3.)  Or  what  things  he  hath  promised  to  give  unto  us. 
 
 4.  Our  prayers  tend  to  the  honour  of  God,  when  our  ends  and  aims  are  purely  to  glo- 
 rify him,  or  to  advance  his  name  and  interest  m  the  world. 
 
 5.  When  oui-  prayers  are  the  breathmgs  forth  of  the  Holy  Spirit  in  our  hearts.  Prayers 
 that  tend  to  the  glory  of  God,  and  which  shall  he  heard,  are  such  that  are  put  up  by  the 
 assistance  of  the  Holy  Ghost.  "  Prayuig  always  with  all  prayer,  and  supplication  in  the 
 Spiiit,"  Eph.  vi.  18.  The  Spu'it  helps  us  to  indite  those  prayers  that  we  put  -wimt  it  \s  to 
 up  by  God,  and  also  sths  up,  or  excites  oiu:  sphits,  and  strengthens  om-  faith  :  g'^y.  "*  t*"^ 
 it  is  the  Holy  Spuit  that  helps  us  to  act  and  exercise  its  own  graces  in  prayer, 
 
 and  also  gives  us  boldness  to  cry,  Abba,  Father.  We  must  not  oidy  pray  for  the  gift  of 
 the  Spu'it,  but  also  for  the  gi-aces  of  the  Spnit :  when  the  soul  melts  in  prayer,  and  the 
 affections  are  raised  and  strengthened,  and  our  doubts  and  fears  are  scattered,  we  may  be 
 said  to  pray  in  the  Spuit. 
 
 6.  It  is  the  prayer  of  faith  that  tends  to  gloiify  God,  when  we  act  faith  in  Jf'f^it^''*^^' 
 the  power,  mercy,  goothiess,  faitlifulness,  and  in  the  promises  of  God.  As  brings  glory 
 unbelief  dishonom-s  God,  so  a  strong  faith  tends  to  the  houom-  of  his  holy  '°  '^°^- 
 name.  Thus  Abraham  glorified  God,  "  He  staggered  nut  at  the  promise  of  God  through 
 unbehef,  but  was  strong  in  faith,  giving  glory  to  God,"  liom.  iv.  20.  Nothing  is  too  hard 
 for  prayer,  when  it  is  put  up  by  fiiith  in  God.  "  Let  him  ask  in  faith,  notliing  wavering,"' 
 James  i.  6.  Let  not  a  man  that  doubteth  of  the  power,  love,  or  faitlifiduess  of  God, 
 thudi  to  receive  any  thing  from  God's  hands,  or  of  bringing  any  glory  to  him.  "  It  is 
 tlie  prayer  of  faith  that  saves  the  sick,"  James  v.  15. 
 
 7.  Prayer  that  tends  to  brmg  gloiy  to  God,  must  be  fired  with  zeal  and     ^*""'?' 
 holy  fervency.     "  The  effectual  fervent  prayer  of  a  righteous  man  avaUeth     rifles  God. 
 much,"  &c.,  ver.  16.     Cold  lidvewarm  prayers  will  never  do  any  execution  upon  our  ene- 
 mies, neither  on  sin,  Satan,  nor  tlie  world,  nor  stir  up  the  Almighty  to  appear  for  our  help 
 and  succour  ;  we  must  cry,  "  And  shall  not  God  avenge  liis  own  elect,  that  cry  to  hiin 
 day  and  night  ?" 
 
 8.  It  must  be  argxmientative  prayer,  or  prayer  that  fills  the  mouth  with  Argnmenta- 
 arguments  to  plead  witli  God.  This  was  the  prayer  that  always  prevailed  houoiusiiod. 
 with  God.     "  I  will  (saith  Job)  fiD  my  mouth  with  arguments,"  Job  xxiii.  4. 
 
 Thus  Jacob  praj^ed  also,  "  Th(ju  sayest  I  will  surely  do  thee  good,"  &c..  Gen.  xxxii.  12. 
 Again,  he  saith,  "  0  God  of  my  father  Abraham,  &c.,  which  saith  unto  me,  return  unto 
 thy  country,  and  to  thy  kindred,  and  I  wiU  deal  well  with  thee.  I  am  not  worthy  of  the 
 least  of  thy  mercies,  &c.  See  what  arguments  he  used  to  prevail  with  God.  The  like 
 did  Joshua  ;  "  0  what  wilt  thou  do  fur  thy  gi-eat  name  ?"  Josh.  vii.  9.  What  arguments 
 did  the  church  also  make  use  of :  "  We  are  thy  people,"  Isa.  Ixiii.  16.  "  Where  is  thy 
 zeal,  and  thy  strength,  and  the  sounding  of  thy  bowels,  and  of  thy  mercies  towards  me  ? 
 are  they  restiained  ?  Doubtless  thou  art  om-  Father,  O  Lord,  thou  art  our  Redeemer,  &c. 
 We  are  tliine,  thou  never  bearest  nde  over  them,"  ver.  19.  Thus  Jehoshaphat  pleaded 
 with  the  Lord  also  :  "  0  our  God,  wilt  thou  not  judge  them  ?  We  have  no  might  against 
 this  great  multitude  that  cometh  against  us,  neither  know  we  what  to  do,  but  our  eyes  are 
 upon  thee,"  2  Clnon.  xx.  12. 
 
 9.  They  are  prayers  put  up  to  God  in  the  Spirit  of  adoption,  which  tend  J^^s'.fJ  P^J 
 to  the  honour  of  God  :  we  must  not  come  to  God,  as  unto  a  just,  and  sin-re-  Spirit  of 
 venging  God,  or  as  unto  an  angry  Judge,  but  as  to  our  Father  ui  Jesus  Christ,  gior'iU°sGod. 
 or  to  a  God  in  covenant  with  us.     "  Our  Father  which  art  in  heaven,"  &c. 
 
 "  We  have  nut  received  the  Spirit  of  bondage  again  to  fear,  but  the  Spirit  of  adoption, 
 whereby  we  cry  Abba,  Father,"  Eom.  viii.  15.  Such  prayers  God  is  well  pleased  with, 
 and  they  tend  to  liis  glory. 
 
 10.  They  are  prayers  put  up  with  humility,  with  self-loathing,  and  self-     Humble 
 abhorrence;  we  must  lie  low  befure  the  Lord.     •' 1  that  am  but  dust  and     uours  God. 
 ashes,"  &c.,  saith  Abraham.     "  I  abhor  myself,"  saith  Job  ;"  Job  xlii.  5  :  not  like  the 
 prayer  the  proud  Pharisee  made,  who  boasted  he  was  not  like  other  men. 
 
^44  THE   TARABLE   OF   THE   IMPOETtlNlTfe   WIDOW.  [cOOk    it. 
 
 Watchin"  H'  Tlioy  are  prayers  witli  watching  ;  it  is  not   enougli  to  pray,  Imt  to 
 
 unto  prayer,  watch  as  well  as  to  pray.  A  mau  that  was  a  great  professor,  who  fell  lately 
 prayer,  ter.ds  into  a  great  siii,  confessed  he  prayed,  but  he  did  not  watch  ;  such  prayers 
 '°  "t-*G°d'  God  will  not  hear,  nor  will  they  glorify  him,  neither  be  profitable  unto  iis. 
 Satan  will  be  too  hard  for  us,  if  we  do  not  watch  as  well  as  pray  ;  he  al- 
 ways watcheth  against  us,  he  sleeps  not.  Hence  St.  Paul  exhorts  the  saints  to  watch  unto 
 prayer,"  Eph.  vi.  18.  "  Watch  and  pray  always,"  saith  our  blessed  Lord.  Watching 
 may  be  considered  as  threefold. 
 
 (1.)  We  must  watch  our  hearts  in  all  their  inclinations  ;  our  hearts  are  de- 
 What      we     ceitful,  and  should  be  watched  continually.     "  Who  can  know  his  errors  ? 
 
 (2.)  Wo  must  watch  the  Lord  in  all  his  dispensations,  we  must  observe 
 liis  various  providences,  under  which  we,  and  his  people  are  exercised. 
 (3.)  We  must  watch  Satan  in  all  his  temptations  :  we  must  watch  before  prayer,  in 
 prayer,  and  also  after  prayer,  that  we  are  not  hindered  from  praying,  nor  obstructed  in 
 prayer,  our  souls  being  carried  away  with  wandering  thoughts  ;  and  after  prayer  call  to 
 mind  how  we  prayed,  and  for  what :  that  we  may  wait  to  receive  it,  we  must  pursue  our 
 prayers. 
 
 12.  Prayers  that  tend  to  the  glory  of  God,  and  our  good,  must  bo  with 
 Prayer  must  thanksgiving  ;  we  should  never  pray  for  what  we  want,  but  also  give  thanks  to 
 thanksgiv-  God  for  what  we  have  received.  "  In  nothing  be  careful ;  but  in  everything 
 '"S-  by  prayer  and  supplication,  with  thanksgiving,  let  your  request  be  made 
 
 known  unto  God,"  Pliil.  iv.  0.  Shall  we  be  always  a  craving  of  God,  and  not  make  re- 
 turn of  praise  to  him  ?  Should  you  be  asking  this  and  that  favoiu-  of  your  dear  friend 
 that  has  done  much  for  you,  and  never  acknowledge  his  former  kindness  done  you  ?  Sure 
 that  could  not  be  the  way  to  prevaU  with  him  :  no,  but  he  may  say,  I  will  find  you  first 
 more  thankful  for  what  I  have  already  done  for  you. 
 
 Sixthly,  I  shall  a  little  farther  open  the  matter  of  prayer,  or  show  you  wherein  the 
 matter  of  prayer  does  consist. 
 
 God's  word  shows  us  what  we  should  pray  for,  as  well  as  after  what  manner. 
 What      we         ■'■•  More  generaDy,  the  main  thing  that  we  slioidd  pray  for  is,  that  God 
 Bhouid  pray     -would  glorify  his  own  holy  name.     "  Hallowed  be  thy  name."     This  is  the 
 °'^'  first  petition  we  are  directed  to  put  up  unto  God.   Now  the  name  of  God  (1.) 
 
 sifnufies  the  being  or  essence  of  God.  The  name  of  the  God  of  Jacob  is  all  one  with  the 
 What  it  is  to  God  of  Jacob.  (2.)  The  name  of  God  denotes  his  holy  attributes,  his  wis- 
 eeek  God's  dom,  power,  holiness,  goodness,  justice,  love,  faithfulness,  &c.  and  we  must 
 his  glory  in  pray  that  God  would  glorify  all  his  perfections,  and  blessed  attributes,  for  his 
 prayer.  ^^^^.^^  ]i,|,)q„j.^  quj.  good,  and  the  ruin  of  his  enemies.     (3.)    By  the  name  of 
 
 God  sometimes  is  meant  his  word  ;  but  by  whatsoever  God  is  called,  or  made  laiown  to 
 us,  that  is  his  name  ;  and  since  God  is  made  known,  or  chiefly  manifested  to  us  in  and 
 by  Jesus  Christ,  our  Lord  Jesus  is  the  name  of  God ;  and  hence  he  is  also  called  the 
 Word  of  God  :  and  we  must  in  prayer  desire  God  wovdd  glorify  his  Son,  or  advance  the 
 honour,  and  raise  the  glory  of  Jesus  Christ ;  for  his  name  is  upon  him,  and  his  design  is 
 to  exalt,  extol,  and  make  him  very  high.     Note, 
 
 (1.)  We  can  add  nothing  to  the  essential  gloiy  of  God  ;  but  when  we  pray,  we  desire 
 God  would  declare  or  make  known  his  own  glory,  and  do  whatsoever  may  tend  thereunto. 
 (2.)  That  we  may  be  helped  to  do  whatsoever  may  tend  to  tl;e  glory  of  God,  or  to 
 raise  the  honour  of  Jesus  Christ. 
 
 (3.)  Hereby  also  we  are  taught  to  lie  low  before  the  Lord,  and  be  abased  to  the  very 
 dust  before  him. 
 
 (4.)  To  acknowledge  all  things  to  come  from  God,  and  also  to  trust  in  him,  rely  upon 
 him,  and  to  confess  that  nothuig  is  too  hard  for  him  to  do. 
 
 We  must  2.     The  second  thing  that  we  should  make  the  matter  of  our  prayer  is, 
 
 Sod'/kiti"  ^''''■''  '^"'^^  kingdom  might  come  ;  hereby  we  aclcnowledge  God  is  a  great 
 dom  to  come.  King,  above  all  gods,  a  glorious,  a  just,  a  wise,  and  righteous  King,  and  also 
 Ps.xciv. 3.  j.]^.-^(,  ]jg  jj.^jjj  ^  kingdom  which  is  not  yet  come,  or  leastwise  not  in  its 
 fidl  glory,  as  it  shall  come  in  the  latter  days.  We  pray  that  God  would  pull  down,  or 
 overthrow  Satan's  kingdom,  and  that  his  own  kingdom  may  shine  forth  more  visiiily  in 
 glory  and  splendour  in  this  world,  and  also  come  with  greater  glory  into  our  souls. 
 
 3.  The  next  thing  that  should  be  the  matter  of  our  request,  and  humble  petition  unto 
 God,  is,  "  That  his  will  may  be  done."  (1.)  That  the  will  of  God  mny  be  done  by  us, 
 and  others.  (2.)  That  the  will  of  God  may  be  done  on  us,  or  we  submit  to  whatso- 
 ever he  is  pleased  to  exercise  us  under. 
 
SERM.    XXVI.]  THE   I'.VKABLE   OF   THE   LMPORTUNATE  WIDOW.  Al') 
 
 God"s  will,  my  brethren,  is  the  rule  of  all  ho  doth,  and  he  being  infinitely  good,  can  will 
 nothing  but  what  is  just  and  righteous;  and  theiefore  we  should  pray  wc  may  be  helped 
 willingly  and  cheerfully  to  submit  unto  it  in  all  tilings. 
 
 4.  We  should  pray  for  whatsoever  God  engaged  to  our  blessed  Lord,  in  the  covenant 
 of  grace  or  redemption,  to  give  unto  us. 
 
 5.  And  also  for  all  those  things  that  Christ  hath  purchased  for  us,  and  wbiili  are 
 treasured  up  in  him  as  our  Head,  blessed  Trustee,  and  Mediator,  and  for  all  things  that  God 
 hatii  promised  to  give  us,  and  which  also  Christ  Jesus  intercedes  for,  or  pleads  with  God 
 as  our  Advocate  and  High-priest,  to  give  unto  us.  But  all  things  must  be  prayed  for,  as 
 to  measure,  manner,  and  time,  as  God  in  wisdom  seeth  good  to  bestow  them  upon  us  ; 
 not  what,  nor  in  what  measure,  or  at  what  time  we  think  best,  but  to  leave  all  to  the  di- 
 vine will.  Chiefly  to 
 
 (3.  Chiefly  we  should  pray  for  spii-itual  things,  or  for  supplies  for  our  souls;  jiray  tor  spi- 
 this  being  according  to  that  directory  prayer  our  Lord  taught  his  disciples.  ""'^*' 
 
 There  is  but  one  petition  respecting  our  outward  wants,  "  Give  us  this  day  our  daily 
 bread."  CertaiiJy  it  is  unlawful  to  pray  for  riches,  or  gi-eat  abundance  of  outward 
 things,  seeing  we  are  bid  to  pray  to  God,  to  give  us  day  by  day  bread  to  eat.  Solomon's 
 request  was  weU  pleasing  to  God,  who  asked  wisdom,  not  riches,  honours,  nor  the  life  of 
 his  enemies.  As  undue  endeavours  after  riches  are  sinful,  so  to  pray  for  them  is  sinful. 
 We  read  of  one  of  the  ■wisest  of  men  that  prayed  against  riches.  (1.)  If  we  when  we 
 pray  for  temporal  things,  -n-ith  preference  to  spirituals,  or  in  an  equal  degi'ee.  ,wo"  endea- 
 (2.)  Or  if  we  pursue  tiiem  by  unjust  means,  or  in  an  undue  manner.  (3.)  vouring  after 
 Or  ask  them,  that  we  may  consume  them  upon  our  lusts.  (4.)  Or  seek  to  "°  **' 
 obtain  them  to  the  hurt  of  others,  or  in  neglect  of  the  poor,  or  to  the  jjrejudice  of  the  church 
 or  kingdom.  (5.)  Or  to  lay  them  up,  and  neither  be  willing  to  give  them  to  such  that 
 need  them,  or  not  with  a  resolution  to  part  with  all,  when  God  calls  us  so  to  di> ;  then 
 thus  to  pray  ior  outward  things,  or  endeavour  after  them,  is  very  sinful,  and  it  argues  gross 
 ignorance  of  the  chvine  bemg,  and  of  what  is  for  oiu'  good  (God  being  a  pure  spirit}  we 
 must  desire  nothing  above  a  likeness  to  him.  For,  (1.)  That  which  renders  us  most 
 like  to  God,  and  tends  most  to  our  happuiess  here,  and  eternally  hereafter,  we  should 
 always  chiefly  pray  for,  and  endeavour  after.  (2.)  That  which  is  contrary  to  the  divine 
 will,  or  a  transgression  of  his  holy  word,  is  sinful,  and  to  be  abominated  ;  but  to  love  the 
 world,  and  chiefly  to  desire  the  tilings  thereof,  is  contrary  to  the  divine  will,  and  a  trans- 
 gression of  the  holy  word  ;  therefore  it  is  sinful  and  abominable.  "  Love  not  the  world," 
 &e.     Such  that  love  the  world  above  God,  are  such  that  hate  him. 
 
 7.  We  should  pray  to  be  contented  with  our  present  state,  and  witli  such     ^.f  "V"!' 
 thmgs  as  we  have,  not  with  what  we  once  had,  or  wth  what  others  have,  but     coiitcnttd 
 with  what  we  have  now,  though  but  food  and  raiment,  or  though  we  want     ^rcseii'"'^ 
 that,  because  God  knows  what  is  best  for  us,  and  wisely  orders  all  things  for    state, 
 the  good  of  our  souls. 
 
 8.  We  should  pray  to  be  delivered  from  all  evil,  all  temptations  ;  that  is,  that  we  be 
 not  brought  into  the  way  of  temptation,  nor  fall  in  the  hour  of  temptation  ;  and  that  we 
 may  be  enabled  here  to  glorify  God,  and  made  meet  for  glory  for  ever  hereafter. 
 
 Sevoiitbly,  I  shall  lay  down  a  few  arguments  or  motives  to  stir  us  all  up  to  be  constant 
 and  fervent  in  prayer.' 
 
 1.  Prayer  is  the  way  of  our  access  through  Christ  to  the  Father,  hereby    By  prayer 
 we  daily  visit  the  blessed  God,  it  is  by  prayer  we  have  access  to  bun  ;  and     wehiivc  ae- 
 sure  if  we  love  God,  we  will  visit  him  often. 
 
 2.  Prayer  is  (saith  one)  the  golden  key  of  heaven,  but  it  will  never  open  the  door 
 without  faith.  It  is  the  tree  of  the  promises,  but  the  fruit  will  not  fall  unless  it  be  shaken 
 by  the  hand  of  faith. 
 
 3.  They  that  restrain  prayer  from  God,  are  estranged  from  God,  and  at  last  God  ^\ill 
 be  a  stranger  unto  them,  and  not  know  them  when  they  ciy  to  him  in  their  distress. 
 
 4.  May  lie  many  Cbiistians  receive  no  more  from  God,  because  they  ask  no  more  of 
 God.  "  Ye  have  not,  because  ye  ask  not,"  James  iv.  2,  or  because  they  ask  amiss,  or  nut 
 such  things  that  are  accorduig  to  the  will  of  God. 
 
 5.  Consider  how  much  it  tends  (as  you  have  lieavd)  to  the  tlory  of  Gi  d.  Prayer  gives 
 that  gloi-y  to  (ji)d  which  is  due  to  his  holy  name. 
 
 0.  It  arguis  such  are  converted  souls  tiiat  are  liraying  son's,  or  that  they  have  divine 
 life  in  tliein,  "  Behold  he  prays,"  Acts  i.-c.  11. 
 
 7.     It  is  also  an  argiimer|t,  that  such  are  in  a  state  of  health  that  breathe  freely,  in' like 
 
446  THE   PARABLK   OF   THF.   IMPORTUNATE   WIDOW  [bOOK  II- 
 
 manner  it  is  an  argument,  that  such  have  healthy  souls  (or  are  in  a  state  of  spiiitual  health) 
 that  pray  freely,  or  hreathe  forth  fi-eely  their  desires  unto  God.  Some  cannot  breathe  with- 
 out difficulty,  or  do  fetch  then-  breath  secret ;  so  some  find  it  hard  to  keep  up  in  a  constant 
 coui-se  of  prayer,  and  others  prayers  are  too  short,  though  long  prayers  are  not  always 
 most  prevalent  with  God. 
 
 8  Prayer  i.s  that  wliich  God  delights  in.  if  it  be  the  prayers  of  godly  persons,  and  their 
 voice  is  sweet  also  unto  Jesus  Christ.  "  0  my  love,  &c.,  let  me  hear  thy  \uice,  for  sweet 
 is  thy  voice,  and  thy  countenance  is  comely,"  Cant.  ii.  14.  Will  you  deny  God  that, 
 and  Christ  that,  which  he  is  so  much  pleased  with  ? 
 
 9.  Prayer  hath  done  or  obtained  wonderful  things  (as  you  have  heard")  it  has  defeated 
 the  council  of  the  wicked,  and  it  also  consumed  the  captains  and  then-  fifties,  it  stopped 
 The  wonders  ^''^  clouds  fi'om  raining  for  three  years  and  a  half  It  opened  heaven  again, 
 that  pr.ayer       and  it  rained.     0  what  power  hath  this  ordinance  with  God,  that  thus  shut 
 
 *  ""^  and  opened  heaven  !  It  hath  made  hungry  lions,  as  hannless  as  lambs,  nay, 
 made  them  become  guardians  of  their  intended  prey  ;  it  hath  opened  the  earth,  and 
 quenched  the  ^^olence  of  fire,  the  "  two  witnesses,"'  Piev.  xi.  6,  this  way  smote  the  earth 
 as  often  as  they  pleased.  What  was  the  fire  that  went  out  of  their  mouths,  but  the  an- 
 Josh.  X.  12.  swer  of  theii-  ])rayers  ?  It  hath  stopped  the  sun  in  its  race,  and  the  moon  in  the 
 isa.  xxxviu.  valley  of  Ajalon,  and  also  caused  the  sun  to  go  back,  as  well  as  not  to  move 
 at  all ;  and  it  also  hath,  and  can,  when  joined  with  faith,  remove  mountains  of  chfficulties. 
 Prayer  is  like  an  amazing  engine,  or  battering  ram,  that  beats  down  towers  and  strong 
 holds,  and  lays  all  even  before  it ;  it  makes  hell  quake,  haughty  tyrants  to  fear,  and  devils 
 to  tremble.  0  be  much  in  prayer  !  it  hath  put  to  flight  the  armies  of  the  aliens,  and  cast 
 out  devils,  and  obtained  great  deliverances,  having  opened  the  prison,  and  caused  gates  of 
 Acts  9.  brass  to  give  way,  and  let  out  the  prisoner. 
 
 10.  Prayer  is  an  evidence  of  the  truth  of  gi'ace,  of  a  changed  heart.  The  Spirit  of 
 grace  is  a  "  Spuit  of  supplication,"  Zech.  xii.  12  ;  and  also  it  is  the'way  to  have  all  grace, 
 knowledge,  and  spuitual  gifts  to  increase,  and  the  word  to  nin  and  to  be  glorified.  By 
 this  means  the  word  hath  a  door  of  utterance,  and  also  a  door  of  entrance  into  the  sinner's 
 heart,  causing  the  soul  to  love  the  word,  to  beheve  and  obey  it,  and  to  contemplate  thereon, 
 and  esteem  it  above  thousands  of  gold  and  silver. 
 
 Therefore  see  you  pray  always,  and  not  faint ;  and  let  such  that  give  over  praying,  be 
 ashamed  ;  indeed  we  should  never  cease  praying  until  we  cease  living,  and  as  a  man  dies, 
 or  lives  not  when  he  breathes  not,  so  he  dies  in  his  soul  that  prays  not. 
 
 SEEMON    XXVII. 
 
 And  shall  not  God  avenge  his  own  elect,  which  cry  to  him  day  and  night?  &c. — Lulce  xviii. 
 7,8. 
 
 In  these  words, 
 
 1.  We  have  an  account  of  an  act  done.     Avenge,  &c. 
 
 2.  An  account  of  a  glorious  agent,  viz.,  the  gi-eat  God. 
 
 3.  The  subject  for  whom  this  act  is  done,  viz.,  his  elect. 
 
 4.  The  motive  moving  God  to  do  it  for  them,  viz.,  their  cries,  "  who  C17  to  hmi  day  and 
 night."  .    .  , 
 
 5.  A  confirmation,  it  shall  be  done.  (1.)  "I  tell  you,"  Christ  says  it.  (2.)  Gods 
 will,  he  will  do  it ;  it  is  God's  purpose,  his  decree  ;  he  will  avenge  his  own  elect. 
 
 6.  The  manner  how,  &c.,  speedily,  suddenly,  unexpectedly,  as  to  the  time  when,  and 
 manner  how. 
 
 Doct.  1.  God's  people  have  adversaries  that  wrong  them,  which  they  cannot,  must  not 
 avenge  themselves  upon. 
 
 Doct.  II.  That  God  will  at  last,  though  he  seems  long  first,  avenge  his  o-mi  elect, 
 though  when  he  doth  it,  few  will  believe  it,  or  then  look  for  it. 
 
 I  shall,  my  brethren,  speak  a  little  to  both  these. 
 
 I.  Show  how,  or  wherein  God's  people  are,  and  have  been  wronged,  injured,  and 
 abused. 
 
8ERM.   XXVII.]  THE   PARABLE   OF   THE   IMPORTUNATE   WIDOW.  447 
 
 n.     Show  you  after  what  manner  God  will  avenge  them. 
 
 in.     Give  you  a  few  of  the  reasons  why  God  will  do  it. 
 
 IV.     Show  when  he  will  do  it. 
 
 1.  Wicked  men  have,  and  do  wrong  the  saints  and  people  of  God  in  their  names.  0 
 ■what  scandalous,  hitter,  and  reproachful  words  have  they  spoken  against  the  saints  !  "  As 
 with  a  sword  in  my  hones,  mine  enemies  reproach  me,"  Psal.  xlii  10.  "  My  soul  is  among 
 lions,  even  among  them  that  are  set  on  fire,  even  the  sons  of  men  whose  teeth  Gods  elected 
 are  as  spears,  and  arrows,  and  their  tongues  a  sharp  sword,"  Psal.  hii.  4.  wTongcd  in 
 
 Few  think  how  some  words  cut  and  wound  the  children  of  God,  as  a  spear  name.^™ 
 thrust  into  theirheart :  how  did  the  prophet  Jeremiah  complain,  as  well  as 
 "  David,  their  tongue  is  as  an  arrow  shot  out !  it  speaketh  deceit ;  one  speaketh  peace- 
 ahly  with  his  mouth,  bnt  in  his  heart  he  lieth  in  wait,"  Jer.  ix.  8.  Some  smite  openly, 
 and  others  secretly.  "  I  am  in  derision  daily,  every  one  mocketh  me."  is.  7.  "  I  have 
 heard  the  defaming  of  many  :  report,  say  they,  and  we  will  report."  And  this  made  him 
 say  '■  I  wdl  speak  no  more  in  the  name  of  the  Lord,"  verse.  10  How  do  reproaches 
 weaken  the  hands,  and  afflict  the  heart  of  a  faithful  servant  of  God  !  It  is  often  from  open 
 enemies,  and  sometimes  from  false  brethren,  and  that  is  worst  of  aU.  Moreover,  how  was 
 our  Saviour  himself  reproached,  e.  i.,  caUed  a  gluttonous  person,  a  wine-bibber,  and  a 
 friend  of  Publicans  and  sinners  (as  if  he  encouraged  them  in  their  ways  of  wickedness)  be- 
 cause he  kept  company  with  them,  or  allowed  them  to  come  into  his  presence,  that  he 
 might  do  their  souls  good,  and  preach  faith  and  repentance  to  them,  who  came  to  seek  such 
 that  were  lost.  Paul  also,  and  other  apostles,  were  sorely  reproached.  "  If  a  man  smite 
 you  on  the  face,"  &c.,  2  Cor.  xi.  20,  21.  "  I  speak  as  concerning  reproaches  ;  which  he 
 compares  to  smiting  on  the  face. — Also  when  he  reckons  up  his  afflictions,  mentioneth  this 
 as  one  ;  "  In  reproaches,  in  necessities,"  &c.,  2  Cor.  xii.  10.  And  again  he  saith,  reproached, 
 but  yet  true.  Our  Lord  also  saith, "  they  shall  speak  all  manner  of  evil  against  you  falsly, 
 for  my  sake,"  Matt.  v.  11.  ...  God's  people 
 
 2     God's  people  are  also  wronged  and  injirred,  in  respect  of  the  holy  doc-    wronged  in 
 trine  they  preach,  sacred  religion  they  profess,  many  censuring  and  condemn-     they  pKaoh? 
 ing  them,  as  if  guilty  of  errors  and  heresy,  and  as  factious  persons.  "  But  this  I     rendered 
 confess  unto  thee,  that  after  the  way  which  they  call  heresy,  so  worship  I  the 
 God  of  my  Fathers,  believing  all  things   which  are  written  in  Moses  and  the  prophets," 
 Acts  xxiv.  14.     Again  it  is  said  to  him,  we  desne  to  hear  of  thee,  what  thinkest  thou  of 
 this  sect,  we  know  that  eveiywhere  it  is  spoken  against,"  Acts  xxviii.  22.     It  is  no  new 
 thing  for  God's  people  to  be  called  sectarians  and  such  that  love  singularity  ;  the  primitive 
 Christians  were  separates, «,  e.,  they  separated  from  the  Jewish  worship,  and  from  the  ido- 
 lahies  of  the  Gentiles ;  and  from  hence  were  vilified  and  censured  as  a  bad  and  odiou3 
 sort  of  people. 
 
 3.  Then-  sincerity  was  also  questioned,  and  they  censured  as  deceivers     g^^.g  -popie 
 and  hypocrites.     Thus  was  holy  Job  charged,  and  not  by  his  enemies  only,     called    hyo- 
 but  by  his  friends  also  ;  om-  Savioui-  was  called  a  deceiver  ;  "  "We  remember     deceiver" 
 the  deceiver  said,"  &c.  Matt,  xxvii.  63.     "  Thou  ait  a  Samaritan,  and  hast  a 
 
 devil,"  John  viii.  48.  52.  Again  they  said,  we  know  that  thou  hast  a  devil.  Again  "  thou 
 hast  a  devil,  and  deceivest  the  people."  Hard  words  !  and  as  om-  Saviour  was  called  a  de- 
 ceiver, so  was  his  servant  Paul,  "  as  deceivers,  yet  true,"  &c.,  Cor.  vi.  8.  What  could  they 
 say  that  was  worse,  oi'  more  hard  to  bear  ? 
 
 4.  God's  people  were,  and  still  are  -m-onged,  in  respect  of  their  liberties,     -RTroneed  in 
 and  just  rights,  as  men,  and  as  Christians,  as  it  was  some  years  since  here,     their . liberty 
 and  is  now  in  France,  and  othes  places,  contrary  to  the  laws  of  God,  nature  and    rights!* 
 nations. 
 
 5.  They  have  been,  and  stiU  are  wronged  by  cruel  threatenings,  "  Behold,  Lord,  their 
 threatnings,"  &c.  Rev.  xiii.  6.  How  do  the  wicked  belch  out  oaths,  and  blaspheme  against 
 all  that  dwell  in  heaven,  or  in  the  church  of  God  ! 
 
 6.  Nay,  how  often  have  God's  elect,  and  dear  children,  been  wronged  by  q^.^  ^^^^^ 
 persecution,  spoiling  their  goods,  gnashing  at  them  with  their  teeth,  yea,  wronged  by 
 biting  and  tearing  them  to  pieces,  casting  into  loathsome  prisons  and  dunghills,  secmors?"" 
 thinking  no  death  bad  enough  for  them  !  How  have  thousands  been  barbar- 
 ously murdered,  by  hanging  them,  burning  them  alive,  roasting  then  alive,  pulling  or 
 flaying  oft"  their  skins  alive,  boring  out  tlieir  eyes,  drawing  them  to  pieces  with  liorses,  and 
 all  other  inhuman  and  cruel  deaths  which  man  devils  could  invent !  These  have  been  some 
 of  those  sorrows,  wrongs,  and  injuries  which  God's  elect  have  met  with  from  their  enemies, 
 
zuies. 
 
 448  THE   PARABLE   01'   THE   IJIPORTUNATE   WIDOW  [eOOK   II. 
 
 besides,  tliousands  have  suffered  in  bloody  massacres,  thirty  thousand  at  one  time,  and 
 more  than  two  himdred  thousand  at  another,  hut  about  sixty  years  since  by  bbjody  papists, 
 and  not  far  from  us,  even  in  Ireland,  and  our  own  poor  Protestant  Country,  both  men, 
 women,  and  children. 
 
 II.  I  shall  show  you  how,  or  after  what  manner  God  will  avenge  his  own  elect,  for  all 
 the  wrongs  they  have  suffered. 
 
 1.  By  famine,  sword,  and  pestilence.  It  is  tnie,  the  sin-revenging  God 
 ^"^^"Ij''  hath  this  way  already  poured  out  his  wrath  upon  his  peoples'  enemies,  as  also 
 manner  God  by  suddeu  and  fearful  deaths  upon  many  of  their  bloody  persecutors,  as  ap- 
 his pcMeon  proved  histories  show,  but  those  forementii;med  judgments  will,  in  these  latter 
 rcne-  days,  be  more  dreadful  than  any,  (except  theamazing  wrath  and  vengeance  of 
 God,  that  was  poured  out  upon  the  Jews,  to  the  utter  desolation  of  the  city, 
 of  Jerusalem  and  their  temple,  to  avenge  tlie  wrongs  done  to  our  blessed  Lord,  his  apostles, 
 and  dear  chikben,  for  wrath  came  upon  them  to  the  uttermost).  But  this  way,  that  is,  by 
 the  sword  and  famine,  and  by  the  pestilence,  will  God  destroy  Babylon,  and  contend  with 
 all  the  enemies  of  his  church  and  people.  "  Therefoic  her  plagues  shall  come  upon  her 
 in  one  day,"'  (that  is,  in  one  year)  "  death,  mourning,  and  famine,  and  she  shall  be  utterly 
 Godwin  take  l^^'ut  with  fire  ;  for  strong  is  the  Lord  God  that  judgeth  her. 
 vengeance  of  2.  As  leading  to  this,  God  will  send  dreadful  earthquakes,  thunder,  light- 
 eneniles^by'  "ing,  and  great  hail,  such  that  never  was  seen  or  known  before,  which  may  be 
 thunder,  and  daily  expected  to  come  to  pass,  from  the  God  of  vengeance,  as  a  just  recom- 
 and  "arth"-'  pence  upoD  his  peoples'  enemies,  or  to  avenge  his  own  elect,  that  cry  unto 
 .iuakes.  ijJQj_ 
 
 3.  God  will  avenge  them,  by  setting  their  enemies  one  against  another  ;  he  will  take 
 peace  from  the  earth,  and  fill  the  wicked  with  rage  and  fury  ;  so  that  they  shall  kill  ons 
 another,  as  they  have  part  already  done.  And  power  was  given  to  him  that  sits  thereon, 
 to  take  peace  from  the  earth,  and  that  they  should  kill  one  another  ;  and  there  was  given  to 
 him  a  gi'eat  sword.  God  will  set  nder  against  ruler  in  Babylon.  "  My  people,  go  out  of 
 the  midst  of  her,  and  every  man  delivered  his  own  soul  from  the  fierce  anger  of  the  Lord  ; 
 lest  your  hearts  faint,  and  ye  fear,  for  the  rumom-  that  shall  be  heard  in  the  land :  a 
 rumour  shall  come  in  one  year,  and  after  that  in  another  year  shall  come  a  nimour 
 and  violence  in  the  land,  ruler  against  ruler. — For  nation  shall  rise  up  against  nation, 
 and  kingdom  against  kingdom,  and  there  shall  be  famine  and  pestilence,  and  earthquakes 
 in  divers  places,"  Matt.  xxiv.  7.  May  be  this  prophecy  is  begim  ;  0  look  up  !  the  days 
 of  vengeance  draw  near.  "  Blood  e'er  long  shall  come  out  of  the  winepress,  up  to  the 
 horses  bridles,  for  the  space  of  a  thousand  and  six  hundred  furlongs." 
 
 4.  God  wOl  avenge  his  own  elect  upon  the  tenth  part  of  the  city,  or  mysti- 
 A  jnyKticai  (^1  Babylon,  by  a  mighty  and  terrible,  mystical  earthquake,  which  will  make 
 upon  the  the  hearts  of  the  enemy  in  that  street  of  the  great  city  to  tremble,  and  there 
 church's          g],jj]i  ||g  gj^jjj  f,f  the  names  of  men  seven  thousand,   "  and  the  remnant  will  be 
 
 affrighted,  and  give  glory  to  the  God  of  heaven,"  Rev.  xi.  13.  And  so  the  se- 
 cond woe  will  pass  away,  seven  is  a  number  of  perfection  ;  it  is  a  certain  number  put  for  an 
 uncertain. 
 
 5.  God  will  put  it  into  the  hearts  of  the  ten  kings  (or  some  of  them)  to  hate 
 Thetenkinps  the  whorc,  "  and  to  make  her  desolate  and  naked,  and  they  shall  eat  her  flesh, 
 Go'd's'^ven-  and  burn  her  with  fire,"  Eev.  xvii.  16.  They  will  be  kings  of  those  king- 
 peiinceon         doms  that  formerly  gave  their  power  to  the  beast,  or  owned  the  pope,  and 
 
 pcpisji  church;  but  the  Lamb  by  his  word,  or  sword,  that  goes  out  of  his 
 
 mouth,  shall  overcome  them,  and  God's  own  people  also  shall  join  with  them  (or  with  some 
 
 The  saints       of  them)  and  they  shall  be  God's  battle-axe,  by  whom  he  will  cut  down  their 
 
 'I'^'L^f.l?'!^     enemies.     "  Come  out  of  her  mv  people,"  &c.     "  Eeward  her  even -as  she  re- 
 
 strumeuts  in  i-,,,  it,,  i.  ,  i-, 
 
 it.  warded  you,  and  double  unto  her  ilouble,  accordmg  to  her  works,  m  the  cup 
 
 which  she  hath  filled  to  you,  fill  to  her  double,"  Picv.  xviii.  4.     They  will  be  some,  or  all 
 
 of  the  Protestant  princes,  and  the  saints  in  conjunction  with  them,  by  whom  God  will 
 
 avenge  himself  and  his  people,  on  his  and  their  adversaries. 
 
 God  Aviii  '^-  ^^■^  word,  God  will  also,  in  a  way  perhaps  which  we  know  not  of,  by 
 
 come  forth       ]|is  more  immediate  hand,  break  forth  in  dreadful  wrath  upon  the  enemies, 
 
 vengeance."'     and  make  an  utter  end  of  all  the  perseculors  of  bis  cliurcli  nnd  people;  ho 
 
 will  arise  and  devour  them.     "I  have  for  a  long  time  hol(l(n  my  jicace,  I 
 
 have  been  still,  and  have  refrained  myself;  now  I  will  ciy  like  a  travailing  woman,  I 
 
 ■\\il!  dc-tioy  and  devour  at  once,"  Isa.  xlii.  14.     0  l:uw  dreadful  will  t!i:. I   Ciud  ai'i  ear, 
 
SEUM.  XXVII.]  TUE   tAKABLt   OF   TUE  IMPORIUNATK   WIDOW.  449 
 
 when  he  comes  forth  clothed  with  wrath  and  vengeance !  "  He  will  put  on  righteousness 
 as  a  breast-plate,  and  an  helmet  of  salvation  upon  his  head,  and  he  put  the  garment  of 
 vengeance  for  clothing,  and  was  clad  with  zeal  as  a  cloak,"  Isa.  lix.  17.  ^^"hat  a  man  of 
 war  is  the  Lord  !  and  liow  terrible  will  our  God  appear,  when  he  comes  forth  iu  fmy,  thus 
 armed  !  "  The  Loi-d  will  rise  up,  as  in  mount  Perizim ;  he  will  be  wroth,  as  in  the  valley 
 of  Gideon,  that  he  may  do  his  work,  his  strange  work,  and  bring  to  pass  his  act,  his  strange 
 act,"  Isa.  xxviii.  21.  The  land  shall  be  soaked  with  blood — "  For  it  is  the  day  of  the 
 Lord's  vengeance,  and  the  year  of  reconipence  for  the  controversy  of  Sion,"  Isa.  xxxiv.  7, 
 8.  And  hence  it  is  said,  '•  He  will  roar  out  of  Sion,"  Joel  iii.  16.  Little  do  the  tyrants 
 of  the  earth  know  what  days  of  vengeance  upon  them  are  near,  neither  how  they  will 
 "  come  on  princes  as  on  raurtar,  and  as  he  that  treads  the  clay,"  &c. 
 
 III.  Why  \vi\l  God  avenge  his  own  elect,  or  execute  vengeance  upon  their  enemies  ? 
 
 Answ.     1.  Because  his  people's  enemies  are  guilty  of  blood.     Shall  mur- 
 derers escape  the  jnst  vengeance  of  God  ?  nay,  they  have  mui'dered  the  saints,     ^Z  *'"'' 
 the  best  of  men  ;  yea,  they  have  murdered  thousands,  if  not  millions.     What     his  own 
 mui'derers  are  they  who  liave  shed  the  "  blood  of  the  saints,  and  the  blood  of    *'''^'' 
 the  martyrs  of  Jesus  !"     The  sentence  of  the  moral  law  is,  the  mm'derer  shall 
 die.     "  He  that  sheds  man's  blood,  by  man  shall  his  blood  be  shed,"  Gen.  ix.  6.     Some- 
 tkues  mui'derers  escape  long,  so  have  these,  but  they  shall  be  taken  at  last,  and  with  ven- 
 geance die.     0  it  is  a  righteous  thing  witli  God,  to  avenge  the  wrongs  of  his  people  !  "He 
 will  giv«-  them  blood  to  drink,  because  they  are  worthy." 
 
 2.' Because  vengeance  belongs  to  the  Lord,  it  his  his  right  to  execute  it.     Vengeance 
 "  VeilgiJauce  is  mine,  saitli  the  Lord,"  Eom.  xii.  19.     "  To  me  belongs  ven-     God"^n^ 
 geance,"  Deut.  xxxii.  3i),_-  "  0  Lord  God,  to  whom  vengeance  belongs,  show 
 thyself,"  Psal.  xciv.  1.  (God's  people  are  not  to  avenge  themselves  ;  and  when  he  makes  use 
 of  them  as  instruments,  or  as  an  ax£  in  his  hand,  it  is  he  that  is  the  Agent,  it  is  God  that 
 takes  vengeance,  let  whosoever  be  the  instruments^ 
 
 3.  God  will  avenge  liis  people  upon  their  adversaries,  to  make  good  his     God  will 
 promises  unto  them,  and  his  thi'eateuings  denounced  against  their  enemies,     f^'t^to'' 
 "  I  will  bear  the  indignation  of  the  Lord,"  &e.,  until  he  plead  my  cause,  and     perform  hij 
 execute  judgment  for  me,"  JVlich.  vii.  9.     "  Now  shall  she  be  trodden  down,     ^ 
 
 as  the  mire  in  the  streets,"  verse  10.  How  many  times  hath  the  Lord  said,  he  will  execute 
 his  wrath,  and  pour  out  his  wrath  on  Sion's  enemies  !  "  Thy  nakedness  shall  be  discovered 
 (speaking  of  Babylon)  thy  shame  shall  be  seen,  I  will  take  vengeance,  and  will  not  meet 
 thee  as  a  man ;  no,  but  as  a  terrible  God,"  Isa.  xlvii.  3.  "  Be  strong,  fear  not,  behold 
 your  God  will  come,  even  God  with  a  recompence,  he  will  come  and  save  you,"  Isa.  xxxv. 
 4.  These  words  refer  to  the  time  of  the  church's  deliverance,  and  the  setting  up  his  king- 
 dom. "  When  sorrow  and  sighing  shall  fly  away,"  verse  10.  "  The  Lord  will  take  ven- 
 geance on  his  adversaries,  and  he  reserveth  wi'ath  for  his  enemies,"  Nah.  i.  2. 
 
 4.  Because  they  are  so  near  and  dear  to  the  blessed  God ;  and  besides,  it     ^°'^  '"''. 
 is  for  his  own  holy  Name-sake  that  they  suffer,  and  bive  always  been  exposed     citct.  be- 
 to  the  rage  of  their  enemies.     How  doth  it  giieve  a  tender  father,  to  see  his     ^J"Vo  ne'r 
 dear  children  torn  into  pieces,   and  burned  alive  before  his  eyes  !  and  much     "od  dear  to 
 more  the  compassionate  and  tender  husband  is  afflicted,  and  in  bitterness  of 
 
 soul,  to  see  his  beloved  wife  abused  and  mangled  in  a  most  barbarous  and  inhuman  manner, 
 whilst  he  looks  on.  And  how  would  such  a  father  or  husband  avenge  the  blood  of  such 
 relations  (were  it  in  theii-  power)  on  such  murderers  !  Now  the  love  and  bowels  of  our 
 heavenly  Father  far  exceed  the  love  and  pity  of  any  eartlily  father  to  his  cliildi-eu,  and  so 
 doth  the  love  and  compassion  of  Jesus  Christ  to  liis  chm'ch,  wliich  is  his  spouse,  and  en- 
 deared wife,  for  whom  also  he  poured  forth  his  own  blood.  0  Sii'S,  fi'om  hence  be  sure 
 he  win  not  spare  her  bloody  enemies,  in  the  day  of  his  wTath  !  especiaOy  considering  it  was 
 alone,  for  his  sake,  they  liave  suffered  aU  those  lamentable  son-ows  and  miseries. 
 
 5.  God  wiU  avenge  Ids  own  elect,  to  con\ince  the  world  how  giievous  to  him  it  hath 
 been,  to  behold  all  that  violence  and  cruelty  wicked  men  have  done  unto  his  own  people, 
 and  to  discover  their  horrid  murders,  and  to  convince  them  of  the  detestable  sin  of  perse- 
 cution, tyranny,  and  oppression,  and  likewise  to  clear  the  imiocency  of  his  people.  "  Be- 
 hold the  Lord  comes  to  execute  juilgment  upon  all,  and  convince  ail  'that  are  ungodly  a- 
 mong  them,  of  all  their  ungodly  deeds,  and  hard  speeches,  which  ungodly  sinners  have 
 spoken  against  him." 
 
 G.  God  will  do  it,  because  it  is  the  vengeance  of  his  temple.  "  Her  foundations  are 
 fallen,  her  walls  are  thrown  down,  for  it  is  tlie  vengeance  of  the  Lord,"  Jer.  1. 15.     "  De- 
 
4r)0  THE  PAEABLE   OF   THE  IMPORTUNATE   WIDOW.  [bOOIC  II. 
 
 clare  in  Sion  the  vengeance  of  tlie  Lord  God,  the  vengeance  of  his  temple,"  verse  28. 
 Moreover,  because  it  is  the  time  of  the  Lord's  vengeance.  "  These  are  the  day  of  ven- 
 geance," Luke  xxi.  22.  As  there  are  days  of  mercy,  so  the  days  of  vengeance  will  come, 
 when  mercy  will  be  turned  into  fury. 
 
 7.  Because  the  harvest  of  the  wicked  will  be  then  fuUy  ripe  for  cutting 
 God  will  down,  and  the  time  when  the  wicked  shall  be  utterly  cut  off,  and  rooted  out 
 
 peopfe'  be-  "^  ^he  earth  ;  they  shaU  have  their  time,  the  full  time  that  is  set  for  them : 
 cause  the  but  when  the  last  period  is  expired  of  theu' time,  and  the  "set  time  also  is 
 
 must%nd,  ^     come  for  God  to  favour  Sion,"  and  to  give  his  people  the  kingdom,  then  with 
 Minfs'riay        Vengeance  the  other  shall  fall,  that  God  may  exalt  the  other, 
 must  begin.  Lastly,  God  will  avenge  his  own  elect,  because  they  cry  to  him  both  day 
 
 and  night.     This  is  one  reason  and  argument  which  our  Saviour  gives,  why 
 God  T/n\l  do  it,  as  it  is  expressed  in  this  parable.     Shall  not  the  prayers  of 
 Because  of       tl"?  Lord's  people  be  answered  ?     Will  he  never  remember  theii'  sighs  and 
 and'"^'''''"f      cries  ?     See  what  he  himself  saitli,  "  Fur  tlie  oppression  of  the  poor,  for  the 
 God's  elect.       sighing  of  the  needy,  now  will  I  arise,  saith  the  Lord,  I  vAU.  set  him  in  safety 
 from  him  that  puffeth  at  him,"  Psal.  xii.  5.     What  a  multitude  of  prayers  are 
 there  on  the  file  in  heaven,  that  shall  all  be  answered  m  God's  own  time,  put 
 up  to  him  by  his  people  in  eveiy  age  ;  and  besides,  the  cry  of  the  blood  of  the  slain  saints, 
 nay,  their  souls  are  said  to  cry  to  God.     "  I  saw  under  the  altar  the  souls  uf  them  that 
 were  slain  for  the  word  of  Gud,  and  for  the  testimony  which  they  held. — And  they  cried 
 with  a  loud  voice,  saying.   How  long,  0  Lord,  holy  and  true,  dost  thou  not  judge  and  a. 
 venge  om-  blood  on  them  that  dwell  on  the  eai-th  ! "  Kev.  vi.  9, 10.     This  is  one,  and  not 
 the  least  reason  neither,  why  God  \\ill  avenge  liis  own  elect ;  their  prayers  and  cries  shall 
 be  answered,  though  God  seems  to  tarry  long. 
 
 IV.  When  will  God  avenge  his  own  elect  on  then-  enemies  ? 
 
 Answ.  1.  When  the  beast's  forty-two  months  are  fully  expired,  so  long 
 w^ji^aveiifre  ^'^''  ^^^^^^  determined  the  wicked  shall  have  ;  Antichrist  must  have  his  full 
 his  people.  time  to  reign,  but  when  those  long  months  are  ended,  and  the  saints'  1260 
 days  or  years  of  suffering,  and  the  whole  time  of  then-  distress  is  i-un  out,  then 
 the  days  of  vengeance  will  begin.  In  a  word,  when  the  "  second  woe  is  passed  away,  and 
 the  seventh  angel  begins  to  sound  his  trumpet,"  then  the  enemy  shall  fall,  and  the  "  king- 
 doms of  this  world  shall  become  the  kingdoms  of  our  Lord  and  his  Chiist,"  Eev.  xi.  14, 
 15,  16.  Which  I,  with  many  other  servants  of  God,  bcheve  will  suddenly  be  accom- 
 plished. 
 
 2.  Wien  the  sins  of  his  enemies  are  full.  When  the  sins  of  the  Amorites  were  fuU,  God 
 drove  them  out,  and  gave  Israel  the  land  of  Canaan,  Gen.  xv.  IG  :  so  the  enemies  of  Sion 
 must  ftU  up  the  measure  of  their  sins,  and  the  saints  also  must  fill  up  the  measure  of  their 
 suft'erings  which  are  behind;  and  when  both  these  are  done,  God  will  destroy  the  one,  and 
 deliver  tiie  other. 
 
 3.  When  Babylon  is  in  great  expectation  of  recovering  her  lost  children,  or  some  that 
 fell  off  from  her,  and  she  begins  to  say,  I  sit  a  queen,  and  shall  see  no  sorrow,  then  the 
 tune  comes,  "  How  much  she  glorified  herself,  and  lived  deUeiously,  so  much  torment 
 and  sorrow  give  her ;  for  she  saith  in  her  heart,  I  sit  a  queen  and  am  no  •Ridow,  and  shall 
 see  no  sorrow ;  then  her  plagues  shall  come  in  one  day,"  Eev.  xviii.  7,  Isa.  xlvii.  8.  The 
 enemy  shall  seem  very  secure,  just  when  her  ruin  comes.  Thus  was  Nebuchadnez-zai'  and 
 Belshazzar  Ms  son,  when  judgments  came  upon  them,  Dan.  v.  21,  22,  23. 
 
 4.  A  little  before  that  veiy  time  that  God  riscth  up  to  execute  bis  judgments  on  his 
 enemies,  he  will  assemble  the  nations,  or  stir  them  up  one  against  another  in  war,  so  that 
 they  shall  strangely  weaken  one  another,  and  waste  their  people  and  treasure.  "  Therefore 
 wait  upon  me,  saith  the  Lord,  until  the  day  that  I  rise  up  to  the  prey ;  for  my  determi- 
 nation is  to  gather  the  nations,  and  that  I  may  assemble  the  kingdoms,  to  pour  upon  them 
 mine  indignation,  even  all  my  fierce  wrath ;  for  all  the  earth  shall  be  devoured  with  the 
 fire  of  my  jealousy,"  Zeph.  iii.  8.  Well,  and  then  what  will  follow  ?  Mark  the  next 
 words,  "  For  then  will  I  turn  to  the  people  a  pure  language,  that  they  may  all  call  upon 
 the  name  of  the  Lijj'd,  to  serve  him  with  one  consent."  Then  no  move  distinction  of  names, 
 Presbyterians,  Independents,  Baptists.  &c.  No,  all  shall  become  one  church ;  perhaps 
 this  may  be  effected  at  the  ascension  of  the  witnesses,  Eev.  xi.  11. 
 
 5.  AVlien  the  people  of  God,  or  the  vugins  seem  to  be  all  asleep,  or  secure,  and  yet  by 
 some  sudden  and  amazing  Providence  are  awakened,  to  put  up  a  mighty  cry  to  Goil,  theu 
 will  the  time  come ;  look  not  for  it  until  you  see  a  mighty  spirit  of  prayer  poured  out  upon 
 the  people  of  God,  or  many  of  them.     Yet, 
 
SEEM.   XXVIII.]  Tllli   I'AKAI;r.E   OF   THK   KIXU  451 
 
 Lastly,  By  what  our  Saviour  hero  saith,  ju<t  when  God  lupins  lu  avongc  liis  people 
 upon  their  enoniies,  tliey  will  bu  very  low  in  their  faith  ami  expcetntioii,  us  to  the  time  of 
 their  deliverance.  "  Shall  the  Sjii  of  JIau  when  he  comes,  fmd  faith  uu  the  earth ':"'  They 
 will  not  believe  it  will  Ic  then. 
 
 APrLICATION. 
 
 1.  Let  none  despair  of  God's  mercy  touching  Ids  people's  deliverance,  it  will  cume,  the 
 vision  ■will  speak  ;  though  it  tarry,  yet  wait  for  it. 
 
 2.  We  infer,  that  God  hatli  not  forgotten  his  poor  people  ;  it  is  for  wise  ends  he  seems 
 to  delay  liis  coming  to  avenge  them  on  their  enemies. 
 
 3.  From  the  whole,  let  us  all  be  put  upon  most  fervent  prayer,  yea,  pray  and  not  faint ; 
 and  also  exercise  faith  in  our  prayers,  touching  the  church's  deliverance,  and  the  utter  ruin 
 of  her  enemies. 
 
 4.  By  what  hath  been  said  we  may  also  infer,  that  there  is  much  reason  for  us  to  be- 
 lieve the  days  of  vengeance  are  veiy  near. 
 
 5.  Let  all  that  be  yet  in  Babylon  haste  out  speeilily,  and  every  one  dehver  his  o^ti  soul. 
 
 PARABLE 
 
 OF    THE 
 
 KING  miO  TOOK  ACCOUNT  OF  HIS  SERVANTS. 
 
 SERMON  XXVIIT. 
 
 Therefore  is  the  kiriffdorn  of  heaven  likened  to  a  certain  Jcinr/,  who  would  take  account 
 of  his  servants.  And  when  he  had  begun  to  reckon,  one  was  brought  unto  him  icho 
 owed  him  ten  thousand  talents  :  But  forasmuch  as  he  had  not  to  pay,  Iiis  lord  com- 
 manded him  to  be  sold,  and  his  u'ifc  and  children,  and  all  that  he  had,  and  patj- 
 ment  to  be  made.  The  servant  therefore  fell  down,  and  worshipped  him,  saijin(j,  lord 
 have  patience  with  me  and  I  will  pay  thee  all.  Then  the  lord  of  that  servant  was 
 moved  with  compassion,  and  loosed  him.  and  forgave  him  the  debt.  But  the  same 
 servant  went  out,  and  found  one  of  ///x  fetlozo-servants,  7vho  owed  him  an  hundred 
 pence;  and  he  laid  his  hands  upon  him,  and  took  him  by  the  throat,  saying,  pay  me 
 that  thou  owest ;  and  his  fellow-servant  fell  down  at  his  feet,"  etc. — Matt,  xviii.  'AZ — 35. 
 
 The  main  scope  and  proposition  of  truth,  which  our  Saviour  designs  in  this  parable  (as  our 
 annotators  do  observe]  is  to  press  all  men  (especially  his  disciples!  to  forgive  one  another 
 all  wrongs  anil  injuiies  done  to  them,  upon  the  person  otfending's  repentance.  The  scope, 
 and  acknowledgement  of  his  faults  ;  and  this  most  evidently  appears  from  the  coherence,  or 
 what  precedeth  before,  where  our  Lord  answers  a  question  put  forth  by  Peter,  "  Lord,  how 
 often  shall  my  brother  sin  against  me,  and  I  forgive  him,  till  seven  times  ?"  ver.  2L  "  Jesus 
 saith  unto  him,  I  say  not  unto  thee,  until  seven  times  ;  but,  until  seventy  times  seven."  or 
 as  often  as  he  siinifth  against  thee,  and  saith,  he  ackuowledgcth  bis  sorrow,  and  unfeign- 
 edly  repenteth.  This,  I  conceive  our  Saviour  inteudeth ;  for  by  ^  certain  and  deliuite 
 number,  an  uncertain  and  indefinite  number  is  meant. 
 
 2.     Our  Saviour's  design  also  hereby  is  to  show,  v.'hat  a  vast  debt  sin  is,  or 
 the  greatness  of  the  evil  which  is  in  sin,  and  hkewise  the  great  dili'erence  or     The     sreat 
 disparity  there  is  between  sin,  or  offences,  as  against  God ;   and  those  of-     fi.^"f"fn3''aj 
 fences  that  are  committed  against  our  fellow-creature,  as  so  considered ;  fur    agaiust  umi, 
 
452  THE   PAEABLE   OF    THE   KING  [bOOK    U. 
 
 andsuciithat  the  one  is  set  out  by  ten  tliousand  talents,  the  other  by  an  hundred  pence  ;  the 
 man. ''®''''"''  first  (as  our  annotators  say)  amounts  to  one  million  eight  hundred  and  seventy- 
 five  thousand  pounds,  a  very  great  sum  ;  yet  less  than  this  may  no  unforgivea 
 siinier  be  said  to  be  indebted  to  the  justice  of  God.  0  what  have  sinners  done,  and  in  what 
 a  poor,  miserable,  and  wretched  state  are  all  men  naturally  ?  Owing  so  much,  and  not  having 
 one  farthing  to  pay.  What  is  any  debt  owing  to  us,  compared  to  this  ?  It  is  said  to  be  a 
 hundred  pence,  a  very  small  matter. 
 
 3.  It  is  to  let  us  know  the  infinite  and  boundless  love,  grace,  and  mercy  of  God  to  true 
 penitent  believers,  and  the  horrid  cruelty  of  unmerciful  men  to  their  fellow-creatures. 
 
 4.  To  show  that  such  men  ( let  them  be  who  they  will)  that  will  n(jt  forgive  their  brother 
 all  trespasses  against  them  (upon  their  repentance  and  due  acknowledgement  of  their  faults) 
 God  will  never  forgive  them.  And  if  some  to  whom  mercy  and  pardon  in  Christ  is  freely 
 offered,  and  they  seem  to  accept  thereof,  do  afterwards,  nevertheless,  show  a  cruel  and  un- 
 
 '  merciful  heart,  God  will  cast  them  into  hell ;  and  such  a  wicked  and  merciless  spirit  demon- 
 strates that  they  never  were  forgiven.  But  as  many  parables  run  not  on  all-four,  so  neither 
 doth  this ;  for  evident  it  is,  that  all  such  whom  God,  through  the  satisfaction  of  Christ,  for- 
 gives ten  thousand  talents  (or  let  their  sins  be  move  or  less,)  he  forgives  them  all  the  debt 
 for  ever.  God  never  revokes  or  makes  void  his  free  and  absolute  pardons,  but  forgives  all 
 their  sins,  and  will  remember  them  no  more. 
 
 These  things  contain  the  main  scope  and  design  of  this  parable ;  yet  it  should  be  well 
 observed  (as  one  well  notes)  that  all  the  actions  of  the  king  mentioned  therein,  do  not  cor- 
 respond or  agree  with  the  actings  of  God  towards  sinnevs.  But  the  inference  our  Saviour 
 draws,  ver.  35,  or  that  improvement  he  makes  of  it,  shows  the  chief  design  or  purpose  of 
 it,  viz.,  "  so  hliewise  shall  my  heavenly  Father  do  also  unto  you,  if  you  from  your  hearts 
 for<nve  not  every  one  his  brother,  their  trespasses." 
 
 parts         ^et  I  shall  speak  a  little  more  distmctly  to  it,  and  endeavour  (God  assist- 
 upeued.  ing,)  to  open  the  parts  thereof. 
 
 "  Therefore  is  the  kingdom  of  heaven  likened  unto,"  &c.,  ver.  23. 
 By  the  kingdom  of  heaveu  here,  I  understand  is  meant  the  administration  of  the  king- 
 dom of  "race,  or  God's  merciful  dispensations  and  dealings  with  the  children  of  men,  through 
 his  Son,  our  Lord  Jesus  Christ ;  particularly  in  respect  to  pardon  of  sin.     And 
 See  Fool  and     as  this  is  evident  from  the  scope  hereof,  so  with  this  sense  our  annotators  and 
 bUesAnnou.     other  expositors  do  agree. 
 
 "  Likened  unto  a  certain  king,  who  would  take  account  of  his  servants." 
 Diodate  and         Thus  far  it  holds  parallel  with  the  great  God,  who  doth,  and  will  take  ac- 
 Mafthew!^"     Count  of  all  his  servants,  or  of  all  the  children  of  men  ;  and  as  the  parable  of 
 the  talents  calls  them  all  his  servants ;  so  doth  this  likewise,  though  some  men 
 God  will  take     are  slothful,  wicked,  and  unmerciful  servants.     God,  my  brethren,  is  Lord  of 
 aJiB^ners."'^    and  over  all  men  ;  and  all  owe  to  him  all  they  are,  and  are  able  to  do,  to  the 
 glory  of  his  holy  name. 
 "  And  when  he  had  begun  to  reckon,  one  was  brought  imto  him  who  owed  him  tea  thou- 
 sand talents,"  ver.  24. 
 
 "  Brought  unto  him."  He  came  not,  it  appears,  of  liis  own  free  choice,  to  beg  or  entreat 
 his  lord  to  forgive  his  vast  debt,  or  to  have  a  little  patience  towards  him ;  but  he  was  forced 
 to  come,  or  was  brought  unto  him.  If  we  may  infer  anything  from  hence,  to  our  spiritual 
 instruction,  it  may  be  this,  which  holds  with  the  analogy  of  faith,  viz.,  that  the  conscience 
 of  a  sinner  may  be  awakened,  and  may,  as  it  were,  force  a  man  to  come  or  draw  near  to 
 God,  and  to  hear  the  word,  or  to  pray  and  confess  his  grievous  crimes,  or  that  vast  sum  he 
 owes  to  the  justice  and  holiness  of  God,  in  violating  the  law. 
 
 "  But  forasmuch  as  he  had  not  to  pay,  his  lord  cominanded  hiji  to  be  sold,  and  his  wife 
 and  children,  and  all  he  had,  and  payment  to  be  made,"  ver.  25. 
 
 The  laws  of  some  nations  we  read  were  such,  that  he  that  was  run  a  vast 
 Cruel  laws  deal  into  debt,  and  had  nothing  to  pay ;  was  himself,  his  wife,  and  children  to 
 debtors.'"^  be  sold  ;  nay  it  was  a  law  in  Israel,  to  sell  the  poor  debtor.  "  Or  which  of 
 my  creclitors  is  it  to  whom  I  have  sold  you  ?"  Isa. '..  I.  Hence  the  poor  widow 
 told  the  prophet  Elisha,  '•  Thy  servant,  my  husband,  is  dead,  and  thou  knowest 
 Eiod.  xii.  2.  ^■^^y  sj-rVant,  my  husband,  did  fear  the  Lord,  and  the  creditor  is  come  to  take 
 Lent.    jxT.     ^^^^  jjjjj^  jj^y  ^^^^  gi-jjjj  £ij|.  boiidujen,"  2  Kings  iv.  1. 
 
 But,  my  brethren,  in  this  the  parable  holds  no  parallel;  for  God  deals  not 
 thus  with  any  poor  sinner,  he  neither  sells  any  (to  satisfy  his  law  and  justice)  for  bondmen, 
 nor  doth  he  e-tftct  payment  or  satisfaction  to  his  justice  of  us,  because  nothing  but  an  infinite 
 
SERM.    XXVIU.]  WHO    TOOK    AGOOUMT    OF    lIlS    SERVANTS.  4':'^ 
 
 sum  can  satisfy  divine  justice ;  therefore  none  but  Jesus  Christ  could  do  this,  and  by  his 
 doing  and  suffering  is  full  satisfaction  made,  who  was  God  as  well  as  man.  Note  this,  that 
 nr>  unjust  nor  cruel  actions  of  men,  mentioned  in  any  parable,  can  be  applied  to  the  holy 
 God,  nor  is  commended  by  Jesus  Christ.  Therefore  in  the  parable  of  the  unjust  steward, 
 our  Lord  only  commended  his  wisdom  in  providing  for  himself  for  the  future  time,  but  not 
 his  unjust  way  in  doing  it. 
 
 "  The  servant  therefore  fell  down  and  worshijiped  him,  saying,  lord,  have  patience  with 
 me,  and  I  will  pay  thee  all,"  ver.  26. 
 
 The  Lord  Jesus  by  these  words  may  show,  that  sinners,  who  are  abominably  guilty  before 
 God,  when  imder  convictions,  should  fall  down  at  his  feet,  and  entreat  for  pardon.  But  what 
 this  debtor  said  is  not  the  voice  of  a  true  penitent  sinner  ;  for  such  beg  not  for  time,  nor  en- 
 treat God  to  bear  patiently  a  Uttle  longer,  till  he  can  pay  him  all ;  nor  do  true  penitent  sinners 
 make  any  such  promise,  because  they  know  they  are  not  able,  nor  ever  shall,  to  make  satis- 
 faction for  the  e\il  tliat  is  in  the  least  sin,  much  less  to  pay  ten  thousand  talents ;  therefore 
 on  this  foot  neither  doth  this  parable  run. 
 
 "  And  then  the  lord  of  that  servant  was  moved  with  compassion,  and  loosed  him,  and 
 forgave  him  the  debt,"  ver.  27. 
 
 We  may  infer  from  hence,  that  some  men  who  are  creditors,  and  have  a  vast  sum  ow- 
 ing them,  do  not  always  exercise  severe  justice,  but  are  inclined  to  mercy,  and  forgive 
 very  gi-cat  debts.     Moreover,  this  may  teach  all  Christ's  disciples  to  forgive  then-  bre- 
 thren, and  all  men  their  trespasser;,  wrongs,  and  mjuries  done  unto  them 
 whatsoever,  even  a  sum  or  sums  of  money,  when  their  debtors  are  poor,  and     to  forgive 
 have  nothing  to  pay,  and  humbly  submit  themselves,  and  entreat  for  mercj' ;     t^"=  debtors 
 and  if  they  do  not  thus,  they  must  expect  no  mercy  from  the  hands  of  God.     having  no- 
 And  also  we  are  hereb}'  taught  to  do  thus,  our  Lord  intimating,  that  though     "''"s  t"  P^y- 
 sin  (as  it  is  against  God)  is  a  vast  and  wonderful  debt  ;  yet  he,  when  a  poor  sinner  comes 
 to  him  (in  and  through  Christ)  and  pleads  for  mercy,  God  freely  forgives  him  all,  without 
 any  satisfaction  made  by  the  poor  sinner  ;  nor  doth  God  regard  any  promises  a  sinner  may 
 make,  knowing  how  unable  he  is  to  satisfy  his  justice,  or  answer  the  demands  of  the  law. 
 
 "  And  the  same  servant  went  out,  and  fuuud  his  fellow-servant  who  owed  him  a  hundred 
 pence,  and  laid  his  hands  upon  him,  took  him  by  the  throat,  saying,  pay  me  that  thou 
 owest,"     Ver.  28. 
 
 "  And  his  fellow-servant  fell  down  at  his  feet,  and  besought  him,  saying,  have  patience 
 ydth  me,  and  I  will  pay  thee  all,"  Ver.  :^9. 
 
 "  And  he  would  not,  but  went  and  cast  him  into  prison,  till  he  should  pay  the  debt," 
 Ver.  30. 
 
 This  may  denote  two  things. 
 
 1.  That  some  persons  to  whom  a  man  (who  is  their  creditor)  forgives  a  vast  debt, 
 through  his  compassion,  will  themselves  show  no  mercy  to  others  ;  though  they  are  for- 
 given much,  yet  they  wUl  forgive  nothing,  no  not  a  few  pence  that  are  owing  them  ;  by 
 reason  of  which,  the  creditor  makes  void  tiie  pardon  given  to  them.  A  disparity. 
 
 2.  But  though  it  is  sometimes  thus  among  men,  yet  God,  as  I  hinted,  never  revokes 
 any  pardon  he  hath  given  to  any  believer  ;  God's  free  and  absolute  pardon  is  not  revoked 
 by  tlie  giver,  nor  forfeited  by  the  receiver.  Therefore  this,  some  think,  refers  to  a  church 
 pardon,  I  mean,  when  a  man  for  some  great  offence  is  brought  under  a  church  censure,  or 
 is  cast  out,  yet  he  acknowledging  his  sin,  and  manifesting  repentance,  the  church  forgives 
 him,  but  soon  after  he  falling  upon  his  poor  brother,  in  an  unmerciful  manner,  the  church 
 revokes  that  forgiveness,  and  casts  him  out  again,  and  he  being  never  humbled  (but  show- 
 ing he  is  a  cruel  and  wicked  man)  is  never  received  any  more,  but  perishes  eternally. 
 
 Object.  "  But  this  cannot  be  a  church-forgiveness,  because  it  is  said,  the  Lord  forgave 
 him,"     Ver.  27. 
 
 Answ.  Such  as  the  church  forgives,  God  forgives.  "  Whomsoever  ye  bind  on  earth, 
 are  bound  in  heaven,  and  whomsoever  ye  loose  on  earth,  are  loosed  in  heaven,"  Matt, 
 xviii.  18  ;  as  a  little  before  in  the  same  chapter,  our  Saviour  expressly  saith.  And  though 
 penitents  after  excommunication  the  Lord  forgives,  and  the  church  forgives  or  absolves,  so 
 as  to  grant  admission  ;  yet  all  stubborn  and  impenitent  sinners  God  binds  the  censure  of 
 the  church  upon,  and  therefore  (as  our  annotators  note)  this  is  a  terrible  text  to  those  that 
 are  justly  and  daily  cut  oft'  from  the  communion  of  the  church,  for  notorious  and  scandalous 
 sins,  and  who  persist  in  their  wickedness. 
 
 But  according  to  others,  it  may  refer  to  a  great  sinner  that  concludes,  or  thinks  that  he 
 is  forgiven,  yea,  boasts  that  God  hath  pardoneil  all  his  abominable  sins  ;  but  he  shijwiug 
 
45i  THE  TARAELE   OF   THE   KlXfl  [BOOK   II. 
 
 (soon  after)  a  vile  lieart,  or  a  cruel  aiul  merciless  fpirit,  Goil  convincetli  Mm,  or  declares 
 he  was  never  forgiven.  "  I  forgave  all  tliat  debt ;"  or  did  I  not  offer  thee  a  free  pardon, 
 which  tliou  didst  seem  to  accept  ?  But  thou  clearly  showest,  by  thy  cruel  actings  towards 
 thy  fellow-servant,  that  indeed  thou  wast  never  forgiven,  but  hast  deceived  thyself. 
 
 But  I  rather  coaclude  the  acting  of  this  lord  as  a  creditor  to  his  servant  (who  was  ab- 
 solutely forgiven,  but  would  not  forgive  his  fellow-servant)  cannot  refer  to  God,  but  is 
 mentioned  by  our  Saviour  to  aggravate  the  great  evil  of  a  person  that  will  not  forgive  his 
 brother,  who  hath  trespassed  against  him.  Though,  as  all  expositors  agree,  it  may  show 
 the  vastness  of  that  debt  sinners  are  indebted  unto  God. 
 
 My  brethren,  all  persons  who  receive  never  so  great  favours  from  God,  or  forgiveness 
 from  his  people,  if  they  retain  a  wiclced  and  an  unforgiving  spmt,  it  will  move  the  Lord 
 to  anger,  and  bring  eternal  ruin  upon  their  souls. 
 
 "  0  thou  wicked  servant,  I  forgave  thee  all  the  debt,  &c.,  shouldest  not  thou  also  have 
 had  compassion  on  thy  fellow-servant,  even  as  I  had  of  thee?  And  his  Lord  was  wroth,  and 
 dehvored  him  to  the  tormentors,  until  he  should  pay  all  that  was  due,"  Ver.  32,  34. 
 
 He  that  cannot,  will  not  forgive,  shall  never  bo  forgiven.  "  He  shall  have  judgment 
 without  mercy,  that  showeth  no  mercy,"  James  ii.  18.  Such  shall  be  judgcil  according 
 to  the  rigour  of  the  law,  by  pure  justice,  and  shall  have  judgment  without  tlie  least  mix- 
 ture of  mercy. 
 
 "  L''ntil  he  shall  pay  the  whole  debt." 
 
 The  papists .  plead  for  their  purgatory  from  hence.  "  He  must  pay  all,  but  say  they 
 neither  in  this  life,  nor  in  hell,  therefore  in  purgatory."  0  foolish  assertion,  and  as  blind 
 a  conclusion  !  Why  not  in  hell  ?  for  by  temporal  punishment  intlicted  upon  a  cruel  and 
 merciless  person,  our  Lord,  no  doubt,  intimates,  that  all  who  do  not  forgive  their  brethren 
 or  neighbours,  shall  be  cast  into  hell,  "Until  thou  have  paid  the  uttermost  farthing;" 
 that  is,  they  must  suffer  eternally.  For  can  a  finite  creature  (by  suffering)  satisfy  infinite 
 justice  ?  There  is  no  purgation  but  by  Christ's  blood,  nor  any  place  of  torment  after  death 
 Chrysostom.  ''*'''  ■'''^^^ '  therefore  as  one  of  the  ancient  fathers  (on  this  place)  saitli,  "  He 
 gave  the  man  to  the  tormentors  until  he  paid  the  whole  debt;  that  is,  he  gave 
 him  to  perpetual  punishment,  for  he  shall  never  come  out  from  thence  agam.  For  thus 
 will  the  hdly  and  just  God  deal  with  all,  "  Who  from  their  hearts  forgive  not  every  one 
 his  brotlier  their  trespasses." 
 
 See  what  proportions  our  late  annotators  have  noted  from  hence.  Tliis  excellent  para- 
 ble (say  they)  instructeth  us  in  these  truths. 
 
 Coutinuat.  1-     That  as  men  by  the  law  of  nature,  law  of  God,  and  laws  of  men,  may 
 
 of  Tool's  ijg  debtors  to  us,  to  our  reputation,  or  to  our  estates  ;  so  are  we  delitors  to 
 
 the  glory,  honoui-,  and  justice  of  God. 
 
 2.  That  it  is  a  vast  debt  we  owe  to  God's  honour  and  justice,  to  which  no  debt  owing 
 to  us  can  bear  any  proportion. 
 
 3.  That  we  have  nothuig  to  pay  to  God,  in  satisfaction  for  our  debt. 
 
 4.  That  God  hath  a  right  to  demand  a  full  satisfaction  for  our  debts. 
 
 5.  That  God  for  Christ's  sake,  upon  our  applications  to  him  for  mercy,  will  forgive  us 
 our  debts. 
 
 6.  That  we  are  not  so  ready  to  forgive  our  brethren  their  httle  injuries  they  do  us,  as 
 God  is  to  forgive  us. 
 
 7.  That  we  ought  to  set  before  us  God's  compassion  towards  us,  and  free  love  in  for- 
 giving us,  potently  to  move  us  to  forgive  those  who  have  done  us  injuries,  and  to  forgive 
 them  out  of  that  consideration. 
 
 8.  That  we  ought  from  our  hearts  to  forgive  men  their  trespasses  ;  that  is,  so  as  not 
 to  hate  them,  bear  any  grudge  or  malice,  or  seek  any  private  revenge  upon  them,  nor  pub- 
 lic satisfaction  beyond  what  they  are  able  to  give,  but  be  ready  to  do  them  all  connnon 
 ollices  of  kindness  in  their  straits  that  are  in  our  power. 
 
 y.  That  the  not  doing  of  this  will  be  an  evidence  to  om-  souls,  that  God  hath  not  in- 
 deed forgiven  us,  as  well  as  a  bar  against  such  forgiveness,  or  an  ill  omen  of  punishment 
 in  this  hie  ;  or  if  not  here,  j'et  in  the  life  to  come.     To  this  pui'pose  our  annotators  speak. 
 
 I  shall  note,  and  speak  briefly  unto  three  or  four  propositions  from  hence. 
 
 iJoct.  I.  That  sin  is  a  debt,  a  vast  debt,  or  that  there  is  much,  yea,  great,  exceeding 
 great  evil  in  sin,  considered  as  a  debt. 
 
 Doct.  II.  That  sinners  are  debtor's,  and  have  nothing  to  pay,  and  therefore  are  forgiven 
 freely,  as  an  act  of  G  -d's  mercy,  all  their  debts  without  any  satisfaction  made  by  them. 
 
SEKJt.   XXVIII.J  V.'ilO    TOOK   ACCOrXT   OF   HIS    SERVANTS.  ii)5 
 
 Doct.  III.  Til. It  (!oil  ilotli  ami  will  cull  siunurs  who  are  debtors  to  him,  to  an  account, 
 bo  they  willing;  m-  iiu. 
 
 Duet.  1\.  Thar  a  panloncd  person,  or  one  that  God  hath  forgiven,  doos  forgive  from 
 his  heart  all  those  that  have  injured  liiiu  ;  and  they  that  do  not  so  are  not,  nor  shall  be 
 ever  forgiven. 
 
 I  shall  begin  with  the  first  of  these. 
 
 I.  Show  why  sins  are  called  debts. 
 
 II.  What  a  great  debt  sin  is. 
 
 III.  Apply  it. 
 
 I.  Sin  is  a  debt,  &c.  Sins  and  debts,  my  brethren,  are  used  promiscuously,  in 
 Luke  called  trespasses,  in  Matthew  caUed  debts,  "  Forgive  us  our  debts,"  &c. 
 
 And  the  reason  is,  not  because  in  sin  there  is  an  obliquity  and  dissonancy  from  the  law. 
 For  this  is  not  called  a  debt,  but  obedience  to  the  law,  or  holiness  that  we 
 
 owe  to  God  ;  and  for  non-paynient  of  this  debt,  we  are  grand  debtors  to  liim.  fbfe'of  th"' 
 
 In  sin  also  is  guilt,  i.  e.,  an  obligation  unto  punishment;  and  this  is  called  a  two  debtors 
 
 debt,  a  full  payment  of  which  we  are  not  able  to  make.     But  because  this  is  p}e'n,cuT.^" 
 opened  in  the  exposition  of  another  parable,  I  shall  say  no  more  to  the  fnst 
 tiling  proposed. 
 
 II.  I  shall  show  you  that  sin  is  a  vast  debt,  or  that  there  is  great,  ex-  SinisaTnst 
 ceeding  great  evil  in  sin,  as  it  is  considered  a  debt.  spect  of  the 
 
 1st.  Sin  is  a  vast  debt  in  respect  of  the  quantity  of  it ;  it  is  ten  thousand     «"»«'"/ of 
 talents.  Is  not  one  million  eight  hundred  seventy-iive  thousand  pounds  a  vast 
 debt?  so  mnch  every  sinner  is  indebted  to  God.     Sin  is  compared  to  a  debt, 
 ciiusisting  of  such  a  great  sum  ;  but  indeed  every  sin  a  smner  is  guilty  of,  is     inrespectto 
 more  than  a  talent ;    and  his  sins  (as  to  their  number)  as    "  David  says,  are     o'nt?"*'''^ 
 more  than  the  bans  of  our  head,"  Psal.  xl.  12. 
 
 2ndly.  Sin  is  a  great  debt,  in  respect  to  the  quality  of  it.  Slmuld  a  man 
 steal  thi>  kings  crown,  and  all  his  jewels,  and  lose  them,  and  not  be  able  to  restore  them, 
 what  a  guilty  wretch  would  lie  be  ?  What  would  be  the  nature,  the  quality,  as  well  as 
 the  quantity  of  such  a  debt  ?  Or  what  would  an  offender  be  indebted  to  the  king  ?  Why, 
 sirs,  every  sinner  hath  robbed  God  of  his  glory,  his  crown  (as  I  may  say)  and  his  choice 
 jewels,  nay.  hath  spoiled  and  marred  his  glorious  image,  and  can  never  make  restitution 
 to  God  of  what  he  hath  stolen  or  robbed  him  of. 
 
 1.  Sin  is  a  vast  debt,  or  an  exceeding  great  evil  in  respect  of  God,  against  J" theo'wect 
 whom  it  is  committed.  agaiust 
 
 Sin  is  in  this  respect  an  infinite  sum,  or  an  infinite  evil.  "  Is  not  thy  committed." 
 wickedness  great,  and  thine  iniquity  infinite  ?''  Job.  xsii.  5. 
 
 (1.)  Sin  (saith  Jlr.  Caryl)  is  not  infinite  properly,  yet  in  a  vulgar  sense  it 
 may  be  called  infinite  ;  we  call  that  infniite  which  is  very  great,  or  which  exceeds  all  ordi- 
 nary bounds,  though  not  all  bounds  ;  for  that  only  is  properly  infinite  that  exceeds   all 
 bounds  ;  some  sinners  exceed  those  bounds  that  others  are  kept  in. 
 
 (2.)  Saith  he,  sin  hath  an  infiniteness  in  it,  in  reference  to  the  object,  viz.,  the  holy 
 God  ;  and  so  not  only  a  great  sin,  but  small  sins,  or  any  sin  may  be  said  to  be  uitiuite, 
 because  it  is  committed  against  an  infinite  God. 
 
 (3.)  He  shows  also,  sins  may  be  said  t(i  be  infinite  in  respect  to  the  number  of  them, 
 there  is  an  arithmetical  as  well  as  a  geometrical  infiniteness  in  sin.  Thus  the  septuagint 
 render  the  text,  "  are  not  thine  iniquities  innumerable  ?" 
 
 (4.)  He  adds,  iniquities  may  be  said  to  be  infinite,  or  in  reference  to  the     ?'"    infinite 
 
 ■  It     -^         ■  •       J.  1  •    \.i  ■         1  ....  ,  .  .  ,  in  respect  of 
 
 Will  or  spirit  ot  lum  tliat  commits  those  iniquities ;  those  sins  are  without    the   win  of 
 bounds  to  which  man  would  never  set  a  bountl,  &c.  "'*  smner. 
 
 2.  I  may  add,  sin  may  be  said  to  be  infinite,  because  of  the  desert  of  sin,     •'^'"■™"8'"- 
 it  deserves  infuute  wrath  ;  (1.)  As  one  notes,  the  desert  of  sin  is  the  loss  of  infinite  good, 
 even  God,  and  all  the  good  that  is  in  God.  (2.)  Sin  hath  made  an  infinite  breach  between 
 God  and  the  sinner  ;  it  puts  the  sinner  at  an  infinite  distance  from  God,  and  procures  in- 
 finite torment. 
 
 3.  Sin  may  be  said  to  he  infinite,  because  it  requires  an  infinite  price  to  ■*'}  infinite 
 make  an  atonement ;  none  but  Christ,  God-man,  and  so  an  infinite  person,  or  atone foraui. 
 the  most  high  God,  could  satisfy  for  the  wrong  sin  had  done  to  the  lAIajesty  of  heaven. 
 
 4.  Sin  may  be  said  to  be  infinite,  because  nothing  but  inlinite  power  can 
 overcome  it;  none  but  God  the  Spirit,  which  is  (ii)d.  can  subdue  it.     The     infinite 
 power  of  sin  is  not  subdued  without  infinite  power:  it  cannot  be  destroyed,     Subdue sUi"' ' 
 or  the  evil  root  spoiled,  unless  inlinite  grace  and  inlinite  power  be  exerted. 
 
'^^^  THE   PARABLE   OF   THE    KlXG  [eook   n. 
 
 hnfe  ''*"  6ta     ,    ^-  Because  it  requires  unmeasurable  hatred  :  if  it  were  possible  we  should 
 enough.  hate  sm  with  an  infinite  hatred  ;  we  can  never  hate  it  enough. 
 
 T.r  T,„r  •?■  ^'"  ™7  '*  ^^«'  to  l-e  infinite,  because  it  is  the  unive'isal  cause  of  all 
 fongh-s  evil  ^^"'  ^®,  ^°''  appears  to  be  an  infinite  good,  because  he  is  the  universal 
 ofsiu,  p,3S3.  cause  of  all  good.  And  as  all  good  flows  from  God,  so  all  evil  flows  from 
 sin  :  yet  my  author  should  have  showed,  that  there  is  a  gi-and  disparity  in  re- 
 spect of  these  two  causes,  because  the  one  is  the  effect  or  product  of  a  mere  de4neratP 
 creature,  1.  e.,  either  the  devil  or  sinful  man,  and  the  other  of  an  infinite  God      But  put 
 
 e"l  iL'Vdebt    ■*'  *''""  ^°"  ""'"  '""^  ^^^^  ''"  ''  '^  ^^'*  '^^^^'  "■  ^"  «^'=««''li"g  great 
 
 3rdly.  Sin  is  a  vast  debt,  considering  what  wrong  it  hath  done  to  God  :  it  is  a  crossing 
 his  will,  a  violation  of  his  law,  a  contemning  of  his  authority,  a  despising  of  his  sove- 
 reignty and  dominion,  a  defacmg  his  image,  and  a  resisting  his  Spirit,  abuse  of  his  pa- 
 tience, and  a  slightmg  of  all  his  love,  mercy,  and  goodness  °  ^  '  "'  ■  P^ 
 4thly.  Sin  is  a  great  debt,  because  all  men,  yea,  all  the  saints  on  earth,  nor  ansels  of 
 heaven  can  pay  this  debt,  or  satisfy  the  justice  of  God  for  one  sin,  the  smaUest  sin  a  sin- 
 ner  committeth  against  God  ;  no,  none  can  do  it  but  Jesus  Christ  alone 
 
 5thly  Sin  is  a  vast  debt,  because  it  exposeth  the  sinner  to  eternal  wrath  and  yen<Je- 
 ance  ;  it  provokes  a  holy  God,  and  merciful  God,  to  throw  the  impenitent  and  unbelievfng 
 sinner  into  hell,  to  endure  intolerable  torment,  and  misery  for  evermore  That  debt 
 winch  If  not  paid,  exposeth  a  man  to  be  burned  alive,  to  be  consumed  to  ashes  alj  would 
 say  was  a  dreadiul  debt :  but  what  is  such  a  temporal  death  (though  the  worst  that  men 
 
 IZnhT  °'  ""       -"  ^°  *'''  '''°"'^  '^''"''  °'  *°  ^'  '"  "'"  ^'''^'  "^  ^'  "°*'  ^""^^t^^e  '0  "2 
 
 Sinner,  .„  ,  ^*-'}^-  -^''^^  ^^^'"^  ?''  "^^'''^^  ^^  P^"'  ^^  ^  sinner's  sufferings  in  hell  to  aU 
 hell  cancot  eternity,  is  a  great  debt :  but  no  sinner  can  pay  this  debt,  or  satisfy  God's 
 insllci'^l?  -""'^'f ,  in  lying  to  an  endless  eternity  in  hell-fire  ;  therefore  it  is  a  vast  and 
 pay  this  great  debt  the  damned  in  heU  are  always  paying,  but  can  never  pay  ■  for  if 
 they  could  there  would  be  an  end  of  their  misery,  and  a  redemption' out  of 
 liell :  but  the  "  smoke  of  then-  torment  shall  ascend  up  for  ever  and  ever  " 
 rhey  must  he  there  until  the  debt  be  paid,  even  the  last  farthing,  but  that  can  never  be 
 aone  by  the  suflenngs  of  mere  finite  creatures. 
 
 USE. 
 
 1.  We  infer,  that  Satan  hath  strangely  deceived  and  beguiled  poor  sinners  in  per- 
 suading tliem  sm  is  a  smaU  thing :  what  do  you  think  of  such  fools  who  make  a  mock 
 ot  sm  f  that  sin,  and  say,  are  we  not  in  sport  ? 
 
 2.  We  may  infer,  that  aU  unconverted  or  unbelieving  smners  are  veiy  poor  though 
 they  are  externaUy  rich  :  yet  if  ungodly,  though  they  are  kings,  they  are  very  poor 
 even  owe  to  God  s  justice  ten  thousand  talents,  and  have  not  one  penny  to  pay         ' 
 
 6  Moreover,  I  infer,  what  a  dismal  thing  is  it,  to  see  men  so  poor  and  miserable  al- 
 ready, yet  run  every  day  more  and  more  in  debt,  and  bring  still  fresh  guUt  upon  their 
 own  precious  and  immortal  souls. 
 
 4.  Also,  0  what  grace,  what  mercy,  and  love  hath  God  showed  to  us,  to  find  out  a 
 way,  by  a  person  neh  and  able,  to  pay  aU  this  vast  debt,  and  who  hath  indeed  paid 
 It  and  for  ever  satisfied  the  law  and  justice  of  God  for  our  sins,  for  aU  the  sins  of  his 
 elect,  or  aU  that  beUeve  in  Jesus  Christ ;  they  are  for  ever  chscharged  from  this  vast 
 debt,  they  are  freed  from  heU  and  wrath,  "  and  shall  not  come  into  condemnation" 
 John  V.  24.  "  Ihere  is  therefore  now  no  condemnation  to  them  that  are  in  Christ  Jesus'" 
 Horn.  ^^^.  1.  ' 
 
 5  We  also  infer,  that  tlieii-  state  is  (hsmal,  who  cannot,  will  not  forgive  others  •  for 
 God  wiU  not  forgive  them  this  debt,  but  they  must  go  to  prison,  and  he  in  heU  for  ever  • 
 and  the  state  of  all  others  is  di-eadful  also,  who  continue  in  sin,  and  do  not  believe  on 
 Ctinst.     "  He  that  believeth  not  shall  be  damned,"  John  iii.  36  ;  Mark  xvi  17 
 
 6.  I  infer,  Jesus  Christ,  is  wonderfully  rich,  who  hath  paid  so 'vast  a  debt,  seeincr  every 
 sinner  that  is  pardoned  owed  ten  thousand  talents  ;  and  0  how  many  thousands  hath  he 
 pai-doned,  having  paid  all  their  debts  !  stand  and  wonder  ! 
 
 _  Comfort.  But  0  what  comfort  and  consolation  is  here  for  believers  '  you  are  for- 
 given, all  this  debt  is  blotted  out,  you  are  pardoned  through  Jesus  Christ,  and  for  ever 
 pardoned  ;  therefore  you  may  sing  and  triumph  in  God's  bouncUess  grace  for  ever 
 
 But  tr.  proceed.  ' 
 
SERM.    XXVIII.]  WHO    TOOK    ACCOUNT    OF    HIS    SERVANTS.  4d7 
 
 Doct.  11.  That  sinners  are  debtors,  and  have  nothing  to  pay  ;  and  therefore  such  that 
 are  forgiven  are  forgiven  freely,  as  an  act  of  God's  grace  and  mercy,  without  any  satis- 
 faction made  by  them  to  the  justice  of  God. 
 
 In  speaking  to  this  proposition,  I  shall, 
 
 I.  Show  how  it  appears  that  sinners  are  debtors,  or  gi-eatly  in  debt. 
 
 II.  Show  what  kind  of  debtors  sinners  are. 
 
 III.  Show  how  they  that  believe,  can  be  said  to  be  forgiven  freely  in  a  way  of  grace, 
 and  yet  Jesus  Christ  hath  paid  all  their  debts. 
 
 IV.  Apply  it. 
 
 I.  A  man  may  be  a  debtor  many  ways. 
 
 1.  By  owing  of  money;  so  smners  are  debtors  unto  God,  by  owing  him  How  it^ap- 
 perfect  obedience  to  his  righteous  law.  Tliis  is  meant  by  money  ;  "  witli-  sinners  are 
 out  money,"  that  is,  without  righteousness,  Isa.  Iv.  1.  debtora. 
 
 2.  A  man  may  be  a  debtor,  as  he  is  a  trespasser,  and  offender,  or  a  guilty  person, 
 and  under  obUgation  to  punishment.  In  this  sense  also  sinners  are  debtors  unto  God, 
 for  they  are  trespassers,  offenders,  and  guilty  persons,  having  broke  God's  law,  the 
 penalty  of  which  is  eternal  death.  He  is  a  law  debtor,  a  criminal,  and  is  ^^„  ^  jj,(,t- 
 under  an  obligation  to  everlasting  punishment :  so  that  no  traitor  or  fla-  or  in  a  uw- 
 gitious  person  is  more  obno.vious  to  temporal  death  than  every  unconverted  criminal, 
 sinner  is  obnoxious  to  eternal  WTath,  and  di^•ine  vengeance. 
 
 3.  A  man  may  be  a  debtor  by  robberj-,  by  stealing  a  man's  goods,  or  robbing  him 
 of  his  good  name.  Adam  rendered  God  not  to  be  believed  through  Satan's  subtility  ; 
 and  thus  sinners  are  become  debtors  also. 
 
 4.  A  man  may  be  a  debter  by  violating  a  covenant,  or  by  wasting  his  master's 
 goods  ;  sinners  are  debtors  to  God  this  way  also,  they  have  broke  the  covenant  of 
 their  creation,  and  have  wasted  then-  Lord's  goods.  Gal.  v.  3  ;  Matt.  xxv.  26,  27._ 
 
 5.  A  man  may  he  a  debtor,  by  recei\dng  kindnesses ;  be  owes  the  debt  of  gratitude 
 and  thankfulness  :  and  0  what  great  debtors  are  sinners  this  way  to  God,  and  how 
 few,  pay  the  thousandth  part  of  this  debt  and  tribute  of  praise  which  is  due  to  him 
 for  all  his  mercies  and  favours  received  ? 
 
 II.  But  to  proceed  to  show,  what  kind  of  debtors  sinners  are  to  God. 
 
 1  Sinners  are  ill  debtors,  they  are  not  willing  to  be   called  to  an  ac-     ■*■  '^.^p'"'  }^ 
 
 ...  J  •',  ,  1         -T  ,,     ■  1      unwilling  to 
 
 count,  notlung  is  worse  to  them  than  to  hear  the  tuungs,  give  an  account  come  to  give 
 of  your  stewardship,"  &c.  Hence  it  is  said  in  this  parable,  "  One  was  "ounts'"  "'*°' 
 brought  before  his  Lord,  that  owed  him  ten  thousand  talents."  Hence 
 the  words  intimate,  as  if  he  was  forced  or  hauled  before  his  Lord  to  rec- 
 kon with  liim  :  why  so  sinners  love  not  to  think  to  be  brought  to  the  bar  of  God,  they 
 when  awakened,  trembled  to  think  what  large  bills,  and  hand-writings  will  be  brought 
 against  them,  to  hear  of  all  the  oaths  they  have  sworn,  and  hes  they  have  told,  and  how 
 many  times  they  have  been  drunk,  and  of  the  thefts  and  cheats  they  are  guilty  of,  and  the 
 whoredoms  they  have  in  secret  committed,  and  of  the  wrongs  by  a  detracting  and  back- 
 biting tongue,  they  have  done  to  their  brother  or  neighbour,  and  of  the  means  of  grace 
 they  have  slighted  and  neglected;  yea,  to  answer  for  all  the  evils  they  are  guilty  of. 
 "  They  shall  be  brought  forth  in  the  day  of  wrath,"  Job  xxi.  30.  They  wUl  not  come  will- 
 ingly, but  they  shall  be  haled  before  the  Judge  of  heaven  and  earth. 
 
 2.  Ill  debtors  are  commonly  attended  with  shame.     Ambrose  speaketb  of    ^^j,  jn 
 some,  who  for  shame  and  distress  made  themselves  away,  fearing  more  op-     debtor  is 
 probriiim  vilcB,  than  mortis  periculum  ;  the  reproach  of  life,  than  the  pain  and     with  shame. 
 pHnisliment  of  death.     So  sinners  made  sensible,  are  attended,  like  ill  debtors, 
 
 with  great  shame  ;  and  therefore,  like  Adam,  hide  themselves,  and  to  cover  their  shame 
 sew  fig-leaves  together,  to  clothe  themselves ;  they  have  many  devices  to  cover  then-  ini- 
 quities, which  is  tlieir  shame. 
 
 3.  Some  ill  debtors  have  many  shifts  and  delays  to  put  off  their  creditors ;     ^niii  debtor 
 it  is  a  common  custom  among  poor  debtors,  to  contrive  ways  to  excuse  them-     hi"  many 
 F"'ves  :  so  sinners,  when  charged  and  told  of  their  sins,  have  many  excuses,     excuses"" 
 
 j  .e.,  1  was  drawn  in  before  I  was  aware.  "  The  woman  gave  me,  and  I  did 
 eat."  So  say  many  now,  it  was  this  bad  man,  and  that  bad  woman  that  enticed  me  to 
 commit  this  and  that  sin  ;  but  all  are  guilty,  who  is  without  sin  ?  I  shall  do  better  when 
 God  gives  me  grace,  my  heart  is  good ;  and  thus  they  put  off  God  and  conscience,  by  tri- 
 fling excuses  and  delays  ;  but  repent  not,  nor  go  to  God,  through  Jesus  Christ,  for  a  new 
 heai-t,  and  for  forgiveness  of  their  great  debt. 
 
458  THE   PARABLE    OF    THE   Kl.NG  [eOOK   lli 
 
 _^n  iH  4.  Some  ill  debtors  hate  their  creditors,  Leve  alieiium  debitor e  facil,  grave 
 
 debtoi'  hates  facit,  grave  itiimicum,  saith  Burgess  ;  a  Uttle  money  borrowed,  makes  a  man 
 Eo'it  is \vitii  a  debtor,  but  a  great  deal  an  enemy ;  so  that  the  more  they  owe,  the  more 
 fi"!-"^  *■""  they  hate.  Nay,  Aristotle  saith,  '■  Debtors  wish  their  creditors  to  have  no 
 being ;  wish  they  were  dead,  so  that  they  might  be  freed  of  then'  debts." 
 My  brethren,  tlie  scripture  saith,  that  ■picked  men  hate  God,  they  are  afraid  of  him, 
 because  of  tlie  vast  debt  they  owe,  who,  as  an  offended  Judge,  they  Icnow  will  call  them  to 
 his  bar.     Hence  they,  like  tlie  fool,  wish  there  was  no  God. 
 
 A  debtor  ^-  -^  debtor  doth  not  love  to  see  or  meet  his  creditor,  he  will  avoid  it,  go 
 
 loves  not  some  by-way  ;  so  smners  love  not  to  approach  near  unto  God,  nor  that  God 
 creduor,  '  should  meet  them  by  the  reproofs  of  his  word,  checks  of  conscience,  or  by  the 
 "'■ti''''^it '*  rebukes  of  the  rod.  When  God  comes  near  to  them,  by  touching  their  con- 
 sinners,  sciences  ;  how  are  they  startled,  as  in  the  case  of  Felix,  who  when  he  found 
 the  Lord  had  met  him  by  Paul's  preaching,  whilst  he  "  reasoned  of  righteousness,  tempe- 
 rance, ami  judgment  to  come,"  Acts  xxiv.  25. ;  it  is  said  Felix  trembled.  Alas,  he  could 
 not  bear  it,  and  therefore  cries  out,  "  Go  thy  way  for  this  time,  when  I  have  a  convenient 
 time,  I  will  call  for  thee." 
 
 As  debtors  ^-  ^  debtor  far  iu  delit,  and  having  nothing  to  pay  (that  is  in  the  hands 
 
 so  sinners  of  a  Severe  and  just  crethtorj  is  continually  afraid  of  an  arrest,  ami  is  much 
 of  beins  perplexed  and  troubled  in  his  mind,  for  fear  of  a  prison.     So  guilty  and  ungodly 
 
 aii'd 'seu  sinners  are  afraid  of  serjeant  Death  ;  and  being  awakened  through  the  con- 
 
 prisou.  victions  of  their  consciences,  dread  the  thoughts  of  hell,  or  of  being  sent  to 
 
 the  prison  of  utter  darkness. 
 
 Secondly,  The  debt  sinners  owe  to  God,  renders  their  case  such,  that  they 
 poummi.'         "'i"e  t'le  worst  of  debtors  ;  no  such  debtors  among  men. 
 the  ih-bi"  This  appears, 
 
 to  GocT.  1-  I>ebtors  among  men  ofttimes  compound  their  debts,  and   so  get  a  dis- 
 
 charge ;  but  no  guilty  sinner  can  do  thus,  for  God  requhes  the  whole  debt, 
 I  mean,  full  payment,  or  a  complete  satisfaction  for  the  wrong  they  have  'done  to  the  holi- 
 ness of  God,  his  law  and  justice,  by  then"  iniquities  and  abominable  transgressions ;  all 
 must  be  paid,  either  by  him  or  his  Surety,  or  to  prison  the  sinnner  must  go. 
 
 2.  A  debtor  among  men,  upon  non-payment  of  his  debts,  is  exposed  but  to  external 
 pmiishment,  the  worst  of  which  that  we  read  of,  either  in  the  scripture  or  history,  was  thus, 
 viz.,  I  have  read,  that  Valentinian,  the  emperor,  would  have  such  put  to  death 
 iMimm'i^u        ''^^''  ^^'"-^''^  ^'^^  ^^^^  '■°  r'^y  their  debts.     Also,  Mr.  Burgess  mentions  a  most  se- 
 Mr.  Bur.  vere  law,  made  in  some  countries,  viz.,  that  if  he  that  was  in  debt  could  not  pay 
 
 flcatfon,"*''"  '^  '1"2  crethtors  might  come  and  cause  him  to  be  cut  into  as  many  pieces  as  they 
 P-iiD-  pleased:  a  most  severe  law  indeed.     But  what  was  this  to  a  sinner's  being 
 
 cast  into  hell  ?  for  all  who  fly  not  to  Jesus  Clnist,  or  plead  not  that  satisfac- 
 tion or  payment  the  Lord  Christ  hath  made,  by  believing  iu  him,  shall,  by  the  just  and 
 righteous  God,  "  be  tormented  in  lire  and  brimstone,  in  the  presence  of  the  holy  angels, 
 and  in  the  presence  of  the  Lamb  for  ever  and  ever,"  liev.  xiv.  10.  Or  as  our  Saviour 
 saith,  "  They  shall  be  cast  into  a  fiuruaee  of  fire,  there  shall  be  weeping  and  gnashing  of 
 teeth,"  Matt.  xiii.  fiO. 
 
 2.  A  debtor  among  men  may  escape,  and  ofttimes  does,  the  hand  of  justice,  by  flying  ;  but 
 no  sinner  can  fly  from  the  omniscient  and  infinite  God ;  there  is  no  escaping  his  wrath  this 
 way.  "  Whither  shall  I  go  from  thy  Spirit,  or  whither  shall  I  fly  from  thy  presence  ?"  Psal. 
 cxxxix.  7. 
 
 4.  A  creditor,  his  heirs  and  administrators,  assigns,  &c.,  may  all  die,  and  none  be  left  that 
 have  right  to  demand,  or  can  recover  the  debts  that  a  poor  debtor  may  owe.  But  God  liveth 
 for  ever. 
 
 5.  '^^^len  debtors  among  men  lie  in  prison,  they  are  pitied  and  get  relief ;  but  when  these 
 debtors  come  to  hell,  they  will  have  none  to  pity  them,  nor  can  they  get  one  drop  uf  water  to 
 cool  their  tongues  ;  no  ease  nor  relief  they  have  to  eternity. 
 
 G.  A  debtor  among  men,  by  craft,  and  through  abuse  of  the  law,  by  corrupt  lawyers, 
 judges,  or  jiu-ies,  may  cheat  their  creditors,  and  that  way  get  a  ihscharge  :  but  there  are  none 
 can  find  any  way  by  all  the  craft  and  subtlety  of  theii-  own  wicked  hearts,  or  subtleties  of 
 devils,  to  escape  the  jjist  and  sin-revenging  hand  of  God. 
 
 7.  Other  debtors  are  sensible  of  then-  sad  state,  and  arc  greatly  troubled  ;  but  many  sin- 
 ners who  are  notorious  debtors,  are  insensible  of  their  state,  and  never  are  troubled,  nor  tliink 
 of  what  they  owe  to  God's  justice. 
 
SEKM.   XXIX.]  WHO   TOOK   ACCOl-MT    OF    HIS    S'/.KVAXTS.  459 
 
 1.  How  may  this  tend  to  liuniLk'  aufiil  nwrtals  ;  wiiat  siguiiiL-s  tliL-ir  buasliiig  nf  their 
 riclies,  considering  how  far  they  are  in  debt  ? 
 
 2.  It  may  also  move  God's  peuple  to  pity  sinmn-s.  When  you  see  jiour  prisoners  that  lie  in 
 prison  for  debt,  crying  out  of  the  grates,  Bread,  bread  f(ir  the  Lord's  sake;  liow  ready  are  yciu 
 to  ]iity  them  ?  but  Imw  few  pity  these  debtors  ;  yet  wjieu  tliese  cry  uut  under  ib'spair,  in  dis- 
 mal horror,  they  are  pitied,  yet  perhaps  their  condition  may  be  uiucli  better  than  such  who 
 arc  wholly  insensible. 
 
 3.  Let  jioor  debtors  that  see  and  are  convinced  of  their  poverty  rejoice,  provided  they 
 know  whither  to  go  for  relief,  and  get  a  discharge  of  all  their  debts,  even  be  acquitted,  justi- 
 iied,  and  [lardoued  for  ever,  which  is  by  believing  in  Jesus  Christ.  "  For  in  him  all  that  be- 
 lieve are  justilied  from  all  tilings,"  Acts  xiii.  3'J. 
 
 •i.  And  let  believers  praise  God,  and  admire  liis  love  in  Christ,  who  hath  forgiven  all  their 
 debts.  "  Bless  the  Lord,  0  my  soul,  and  all  that  is  within  me  bless  his  holy  name.  Who 
 forgiveth  all  tbiiie  iniquities  ;  and  healelh  all  thy  diseases,"  I'sal.  clii.  1,  3. 
 
 SERMON    XXIX. 
 
 And  wlieii  he  had  begun  to  reckon,  one  was  Iroughl  unto  liim  that  owed  him  ten  thousand 
 talents,  etc. — Matt,  xviii.  jl4. 
 
 I  H.vvE  showed  you  that  sin  is  a  gTeat  debt,  and  that  sinners  arc  debtors  unto  God,  and  also 
 what  land  of  debtors,  and  that  they  are  the  worst  debtors     I  shall  proceed. 
 
 TlurLlly,  I  shall  show  you  how  they  that  believe  in  Christ  may  be  said  to  be  freely  forgiven 
 in  a  way  of  free-grace  and  mercy,  and  yet  full  satisfaction  is  maile  to  tlie  law  and  justice  of 
 (jod,  by  oxir  blessed  Lord  and  Saviour  Jesus  Christ. 
 
 That  it  is  wholly  of  God's  free-grace  tbat  sinners  are  forgiven,  I  have  a-     s^^,  s„p. 
 biuidantly  demonstrated,  in  opening  the  parable  of  the  two  debtors,  to  which     pement.  p. 
 I  refer  the  reader.      Let  me  premise  one  or  two  things  as  explanatory  pro-      '  '   ' 
 jHisitious. 
 
 I.  That  among  men  debts  are  often  forgiven,  without  satisfaction  made,  eitlier  by  the 
 debtor  or  his  surety. 
 
 U.  That  though  among  men  that  debt  which  is  freely  forgiven,  cannot  be  said  to  be  paid  ; 
 yet  it  is  otherwise  here  in  oiur  forgiveness.  Or  neither  of  these  things  are  so,  in  respect  ot 
 our  pardon. 
 
 I  shall  begin  with  the  first,  viz..  That  God  doth  not  forgive  us  om-  debts  as  a  simple  act  of 
 liis  mercy  and  grace,  without  satisfaction  to  his  law  and  justice,  made  by  Jesus  Christ. 
 
 To  nuike  this  appear  it  will  not  be  amiss  to  consider  the  nature  of  God's 
 tlireatenings,  I  mean  his  legal  threatenings  deucuniced  against  Adam  for  the     ofjiou 
 breach  of  the  first  covenant.     Several  worthy  writers  have  well  lUstiugmshed     pi" 
 between  legal  and  evangelical  thi-eatnings.     Gospel-threateuiugs  are  only  the     aau,!;!:, 
 denunciation  of  Fatherly  chastisements,  to  l;eei)  us  within  the  bounds  of  lilial 
 olu'dience,  and  are  never  brought  upon  us  but  in  love,  in  measure,  and  only  in  case  of  need. 
 "  If  need  be,  ye  are  in  heaviness,"  &c.,  1  Pet.  i.  G.     But  legal  threatenings     .„  ^^  j^^^, 
 denounce  unmixed  and  unallayed  wrath  and  the  curse.  Now  these  two  vastly     tiue;its  M-e 
 dift'er,  not  only  in  their  nature,  but  end  also. 
 
 1.  As  first  to  suppose  that  the  gospel  threatening  be  denounced,  and  yet  is  not  execu- 
 ted ;  it  clearly  follows,  that  the  obligation  we  lay  under  to  them,  as  to  such  an  end,  is  dis- 
 solved, and  ceaseth,  seeing  what  God  intended  to  eli'ect  thereby  is  obtained  without  the 
 rod,  even  Ly  the  bare  threatening  of  it ;  and  this  without  the  least  derogation 
 from  the  tiutli  of  God,  or  the  impeachment  of  his  other  properties,  which  may     J,J[f,.bc?ivci;n 
 be  suspended.     But  legal  threatenings  being  of  another  nature,  have  another     K'giii  and 
 end,  viz.,  tlie  vijahcation  of  the  holiness  and  justice  of  God  u[)on  prisoners  or    tiireiucaings. 
 rebels,  they  are  no  ways  in  any  wise  dissolvable,  but  must  be  of  necessity  in- 
 flicted, that  the  perfections  and  just  government  of  God  may  be  vindic*te>l,  and  sin  be  re- 
 venged ;  all  sin  being  a  contempt  of  God's  authority  and  righteous  government,  casting 
 dirt  upon  his  ijlory,  the  punishment  is  a  vindication  of  God's  honour,  in  revenging  the  evd ' 
 commuted.     Yet  lot  this  be  well  noted,  i.  e.,  that  in  case  of  such  a  proportioiail  le  satisfiic- 
 
 SeeTol.2. 
 Jlota- 
 
 ok  4.  p. 
 
460  THE  PARABLE   OF   THE   KING  [booK    II. 
 
 tion  (by  which  the  honour  and  equity  of  his  law  is  justified,  his  justice,  holiness,  and  hatred 
 of  sin  is  demonstrated,  and  the  end  of  government  attained)  God  may  relax  and  dispense 
 with  tlie  threatening,  as  to  the  debtor  or  person  offending,  though  not  with  his  law,  which 
 is  the  case  here.  For  by  tlie  execution  of  the  threatening  upon  Jesus  Christ  as  our  Surety, 
 and  receiving  full  satisfaction  from  hira,  God  hath  given  an  eminent  demonstration  of  his 
 justice,  righteousness,  purity,  and  infinite  hatred  of  sin,  and  hath  fully  vindicated  his  law 
 from  contempt,  as  if  the  offending  sinners,  and  guilty  criminals  had  sufi"ered  in  their  own 
 persons;  and  hereby  also  is  an  admirable  mixture  of  grace  with  justice,  in  our  discharge. 
 See  Dr  ^^'''^  being  promised,  I  shall,  with  our  learned  writers,  resume  the  argument, 
 
 Owen,  Mr.  viz.,  that  the  ti-uth  of  God's  threatenings  would  not  allow  him  to  pardon  sin, 
 Mr^Fergu-       and  save  the  sinner,  but  upon  a  satisfaction. 
 
 «"■•  *'<=•  1.    God  having  denounced  death,  and  the  curse  against  a  sinner,  the  vera- 
 
 „      ..  city  and  purity  of  his  nature,  and  faithfulness  obliged  hira  to  see  it  inflicted. 
 
 Deut.  xxt'u.  Kever  (saith  one)  any  entertained  a  notion  of  God,  but  they  included  in  it,  he 
 ^'  spake  truth.     Could  ever  any  threatening  of  God  awe  the  conscience  of  a 
 
 sinner  ?  should  the  tirst  and  groat  threatening  he  so  easily  made  void  ?  Also  should 
 it  be  granted,  that  notwithstanding  God's  solemn  denunciation  of  wrath,  in  case 
 of  sin,  that  yet  he  had  taken  the  oft'ender  into  favour,  and  pardoned  the  offence  witli- 
 out  any  satisfaction,  as  it  would  eclipse  the  glory  of  his  truth  and  justice,  so  the  crea- 
 ture might  imagine  and  say,  that  God  either  intended  his  threatenings  for  mere  scare- 
 crows, or  else  was  subject  to  mutability ;  which  apprehensions  being  once  received,  what 
 boldness  would  men  assume  to  sin,  behoving  also  that  the  commiuations  of  the  gospel 
 would  be  no  more  executed  for  a  non-reception  of  Christ,  than  those  of  the  law ;  nay,  that 
 there  had  been  no  need  of  the  spilling  of  the  blood  of  the  Son  of  God  ?  "  But  let  God  be 
 be  true,  and  every  man  a  liar." 
 
 2.  To  suppose  that  God  hath  abrogated  his  threatening,  pardonuig  sin,  without  a  satis- 
 faction to  his  law  and  justice,  tends  not  only,  (1.)  To  cast  contempt  on  his  wisdom,  in 
 giving  such  a  law,  [with  such  a  sanction)  at  first,  which  he  could  disannul  and  dispense 
 with,  and  give  a  more  mild  and  gentle  one,  but,  (2.)  It  would  at  once,  also  overthrow  the 
 whole  scripture,  for  that  expressly  tells  us,  "  That  not  one  jot  of  the  law  was  to  perish, 
 but  all  must  be  fulfilled,"  Matt.  v.  18;  "  and  that  every  disobedience  received  a  just  re- 
 compense of  reward,"  Heb.  ii.  2  ;  and  that  without  shedding  of  blood  there  is  no  remis- 
 sion ;  and  also  that  "  God  will  by  no  means  clear  the  guilty,  and  that  Christ  was  made 
 sin  for  us,  and  bore  our  sins,  the  just  for  the  unjust,"  Exod.  xxxiv.  6,  7 ;  1  Pet.  iii.  18. 
 (3.)  It  would  render  all  the  sacrifices  of  the  law  to  be  mere  significant  things  ;  why  should 
 such  atonements  be  made  by  the  blood  of  lambs,  and  goats  ?  &c.  (4.)  Nay  it  would  ren- 
 der the  sacrifice  of  Clu'ist,  the  antitype  of  them  itself,  to  be  useless,  and  that  he  offered  no 
 propitiatory  sacrifice  unto  God. 
 
 5.  If  the  threatening  annexed  to  the  law  be  disannulled,  it  is  either  by  virtue  of  the 
 law  itself,  or  by  the  gospel,  now  it  was  not,  could  not  by  the  law  itself;  for  that  was 
 Gal.  iii.  10  wholly  inexorable,  requiring  perfect  and  constant  obedience,  or  the  execu- 
 tion of  the  unmixed  and  unallayed  wrath  ;  nor  is  it  released  by  the  gospel.  This  the  Holy 
 Ghost  clearly  informs  us,  "  Do  we  make  void  the  law  through  faith  ?  God  forbid,  yea. 
 The  eospei  we  establish  the  law,"  Kom.  iii.  13.  Think  not  (saith  our  Saviour)  "  that 
 ToldThe"'  ■'■  ^™  come  to  destroy  the  law,  I  am  not  come  to  destroy,  but  to  fulfil.  For 
 sanction  of  verily  I  say  unto,  tiU  heaven  and  earth  pass  away,  one  jot  or  tittle  of  the  law 
 the  law.  shall  in  no  wise  pass  away,  till  all  be  fulfilled,"  Matt.  v.  17,  18.     All  the 
 
 predictions  of  the  law  and  prophets  must  be  fulfilled,  all  the  types  must  be  fulfilled,  and  all 
 the  precepts  of  the  moral  law  also  must  be  perfectly  kept  by  our  Surety,  and  so  fulfilled, 
 and  the  penalty  or  punishment  the  law  denounced  on  transgressors  must  be  borne  and  suf- 
 fered also  by  us,  or  one  in  our  nature  able  to  satisfy  di'vine  justice,  and  appease  divine 
 wrath,  aU  which  our  Lord  hath  done.  Nay,  my  brethren,  the  gospel  is  so  far  from  making 
 void  the  moral  law,  or  repealing  the  penalty  of  it,  that  the  very  gospel  itself  is  founded  on 
 Christ's  undertaking,  as  our  Surety,  in  doing  what  the  law  required,  and  in  suffering  what 
 the  law  denounced ;  which  things  had  not  our  Saviour  done  for  us,  we  had  never  had  any 
 gospel  at  all.  Besides,  the  gospel  is  so  far  from  releasing  or  abrogating  the  law,  as  a  rule 
 of  righteousness ;  that  as  the  law  is  considered  in  Christ's  hand,  it  is  not  only  confirmed 
 in  the  gospel,  but  in  the  most  strict  manner,  it  opens  the  evil  of  every  lust  of  the  heart, 
 and  it  magnifies  the  purity  and  spirituality  of  the  law.  We  are  commanded  (and  it  abides 
 to  be  our  perpetual  duty)  "  To  love  the  Lord  with  all  our  hearts,  and  our  neighbour  as 
 ourselves  ;  yea,  to  be  perfect  as  our  Father  in  heaven  is  perfect."  Though  we  cannot  do 
 it,  nor  attain  to  such  a  pure  obedience  in  ourselves,  nor  any  way  else,  but  through  Cluist 
 
SF.RM.    XXIX.J  WHO   TOOK   ACCOUNT  OF   HIS   6ERVAXTS.  461 
 
 alone,  who  is  only  the  end  of  the  law  (as  a  covenant  of  works)  or  in  respect  of  righteous- 
 ness to  all  that  believe  in  liuu.         .  ,   ■     i  ■ 
 4.  The  sum  of  wliat  we  say  and  believe  about  this  great  truth  is  this. 
 (1  )  That  by  the  sin  of  our  first  parents,  all  men  were  brought  into  a  state 
 of  sin,  apostacy,  enmity,  and  wrath,  or  under  condemnation,  bemg  dead  m     S.H.": 
 sin,  and  under  the  curse  of  the  law  ;  and  that  there  is  no  difference  as  to  their     m>.u  »■.  k. 
 state  by  natui-e,  between  Jews  and  Gentiles,  the  elect  and  reprobates.  Ephiv.  ig. 
 (2.)  That  in  this  state  all  men  continue  before  faith  and  union  with  Christ.     ^"^^\'^-  , 
 (3)  That  the  justice  and  holiness  of  God  (as  he  is  the  supreme  Rector,  Go-     3. 
 vernor,  and  Judge  of  all  the  world)  requires  that  sin  be  punished,  and  the  vast 
 debt  sinners  owe  be  paid  ;   nay,  and  that  God  hath  also  engaged  his  veracity     f.^^.'"'  '"• 
 and  faithfubess  in  the  sanction  of  the  law,  not  to  leave  sin   mipumshed.^    Exod.xx;dv. 
 "  Cursed  be  he  that  continueth  not  in  all  things  written  in  the  law,  to  do  them,       john  ^iy. 
 Deut.  xx™.  26.     And  had  not  infinite  wisdom,  being  moved  by  sovereign     i?^-^  ^  ^_^_ 
 love  and  grace,  found  out  a  way  to  satisfy  divme  justice,  &c.,  aU  mankmd     e.^^  ^  ^^ 
 had  been  lost  for  ever.     But, 
 
 (4.)  God  out  of  his  infinite  and  inconceivable  love  and  grace,  laid  our  belp  upon  one 
 that  was  mighty,  namely,  his  own  beloved  Son,  whom  he  sent  to  assume  our  nature,  and 
 to  work  out  our  redemption.  ,     t-    1  , ,        1 
 
 (5.)  That  the  love  of  the  Father,  and  of  the  Son,  were  alike;  the  iather  could  not  be 
 more  gracious  than  the  Son,  nor  the  bowels  of  the  Son  exceed  the  Father's,  being  the  same 
 one  God. 
 
 (6.)  That  the  way  in  general,  whereby  the  Son  of  God  became  incarnate,  to  save  lost 
 sinners,  was  by  being  substituted  as  our  Surety,  Sponsor,  and  blessed  Representative,  accord- 
 tD"  to  the  decree  ot°God,  and  that  blessed  covenant  that  was  between  the  Father  and  the 
 Son  m  eternity ;  that  he  in  the  room  of  allthe  elect,  should  answer  all  the  demands  both  of 
 the  law  and  jus'tice.  "  He  made  him  sin  for  us,  that  knew  no  sin,  that  we  might  be  made 
 the  righteousness  of  God  m  him,  and  that  way  pay  our  debts,"  2  Cor.  v.  21,  Gal.  iii.  17  ; 
 Rom.  V.  7,  8. 
 
 (7.)  And  that  Jesus  Christ  in  his  saving  us,  or  m  the  order  to  procure  a 
 free  pardon  for  us,  the  scriptures  say,  (1.)  That  he  offered  himself  a  sacrifice 
 unto  God,  to  make  an  atonement  for  sin.  (2.)  That  he  redeemed  us  by  pay-     Jj^j,''";.]"- 
 ing  a  price  or  a  ransom  for  our  redemption,  or  remission  of  sm.  (3.)  That  our     H«b-  '■■^'■. 
 sins  were  imputed  to  him,  and  that  he  bore  them  and  the  punishment  of  them,     Mark'x.  «. 
 on  his  own  body  on  the  tree.  (4.)  And  that  our  Lord  hath  answered  the  law,     "Cor.  n.  19, 
 in  respect  of  perfect  obedience,  and  the  penalty  of  it.    (5.)    That  he  i.Ued  for     1  xim.  a.  s. 
 sin,  to  expiate  that,  and  in  the  room  of  the  sinner.     (0.)  That  God  upon  his     Y^p^'^i  ,|: 
 Son's  voluntary  undertaking  of  his  office,  as  Jlediator,  God  laying  our  sins  and     go|n-..Ti«-  3- 
 sentence  upon  him,  he  hath  made  full  satisfaction  for  whatsoever  legally  could     gn<iiy.'4,5. 
 be  charged  upon  him  for  whom  he  suffered,  or  what  was  necessary  to  the 
 wisdom,  justice,  and  holiness  of  God  ;  and  all  that  believe  in  him  are  justified, 
 pardoned,  and  shall  through  his  merits  and  righteousness  be  eternally  saved,  the  divine 
 justice  being  satisfied,  and  the  law  fuUilled,  by  what  he  did  and  suffered.     And  this  brings 
 me  to  the  next  thing. 
 
 II.  Though  among  men  that  debt  which  is  freely  forgiven  cannot  be  said  to  be  paid, 
 but  our  debt°i3  paid  by  our  Surety,  as  I  shall  show,  yet  we  are  freely  pardoned. 
 
 That  pardon  or  remission  of  sin  is  wholly  through  the  free  love  and  grace     o^/freeYy 
 of  God,  I  have  elsewhere  fully  proved,  and  shall  but  touch  upon  it  here,     pardoned. 
 There  is,  my  brethren,  nothing  more  evident  or  clearer  laid  down  in  the  word     chriJt'made 
 of  God  than  this,  and  yet  not  without  payment,  satisfaction,  or  atonement.         ["^ifortheml 
 
 First,  I  shall  show  you,  that  our  debt  is  every  ways  freely  forgiven,  as  to 
 us. 
 
 Secondly,  Answer  one  or  two  objections. 
 Thirdly,  apply  it. 
 
 First,  That  sin  is  freely  forgiven,  the  scripture  testifies.  "  Wherefore  I  say  unto  thee, 
 her  sins,  which  are  many,  are  forgiven,"  Luke  vii.  47.  "  Son,  be  of  good  cheer,  thy  sins 
 are  forgiven,"  Matt.  ix.  2.  "  That  ye  may  know  the  Son  of  Man  hath  power  on  earth  to 
 forgive  sins,"  &c.,  Ver.  6.  "  Who  is  a  God  hke  unto  thee,  pardoning  iniquities,  and  passing 
 by  the  transgressions  of  the  remnant  of  his  people,"  &c.,  Mich.  vii.  18.  "  Who  forgiveth 
 all  thine  iniquities,  and  that  healeth  all  thy  (hseases  ?"  Psal.  ciii.  1,  2.  I  might  multiply 
 texts  of  scripture  to  the  same  purpose. 
 
4C2  TEE  PARABLE  OF  THE  KING  [b30K  II. 
 
 2.  Yet  tliat  they  are  not  forgiven  without  the  satisfaetion  or  atonement  Clirist  hath 
 made,  is  also  evident  by  many  scriptiu'es.  Tliis  appears  by  plain  scripture  testimony. 
 "  In  whom  we  have  redemption,  through  liis  blood,  even  the  remission  of  sin,  according 
 to  the  riches  of  his  grace.''  •  Compared  with  Rom.  iii.  25,  "  Whom  God  hath  set  fortli 
 to  be  a  propitiation,  through  faith  in  his  blood,  to  declare  his  righteousness,  for  the  re- 
 mission of  sins  that  are  past,  through  the  forbearance  of  God,"  Eph.  i.  7.  "  As  God  for 
 Clu-ist's  sake  hath  forgiven  you,"  Eph.  iv.  32.  By  these,  and  many  like  scriptures,  it 
 appears,  though  our  sins  are  freely  forgiven,  yet  not  without  a  full  atonement,  [layiucnt, 
 or  satisfaction  made  to  the  justice  of  God  Iflr  them.  Yet  that  all  our  sins  are  absolutely, 
 freely  forgiven,  further  appears. 
 
 1.  In  respect  of  all  immediate  or  mediate  transactions  between  God  and  sinners,  simply 
 considered  in  themselves ;  and  so  pardon  is  free  on  God's  part,  and  in  that  respect. 
 
 2.  Pardon  is  free  in  respect  of  God's  eternal  pui-pose,  which  was  to  magnify  the  riches 
 of  grace  to  such  he  designed  to  forgive  ;  for  there  were  none  but  he  might  justly  have 
 suffered  to  lay  for  ever  under  the  gidlt  of  their  sin,  and  who  must  have  perished  for 
 ever. 
 
 3.  Free  in'  respect  of  the  means  used  to  effect  it.  Whatsoever  God  did  in  order  to 
 bestow  pardon  in  those  transactions  between  himself  and  his  Son,  they  were  acts  of  liis 
 own  free  grace  towards  us.  (1.)  His  entering  into  covenant  with  Iris  own  Son,  the  second 
 person  of  the  Trurity,  about  our  redemption,  and  the  remission  of  our  sins.  (2.)  The 
 Father's  substituting  and  accepting  of  Christ  in  that  covenant  as  our  Surety,  was  an  act 
 (as  you  have  heard)  towards  us,  of  his  own  free  gi-ace  and  sovereign  love  and  favom-. 
 (3.)  It  was  an  act  of  God's  free  grace  to  lay  our  sins  upon  his  Son,  as  our  Mediator  and 
 blessed  Sponsor,  whom  he  so  substituted.  (4.)  Pardon  is  also  free,  in  respect  of  the  ten- 
 der or  offer  of  it  to  sinners  in  the  gospel,  it  being  "  without  money,  and  without  price," 
 Isa.  Iv.  1,  2. 
 
 Howour  par-  4.  That  it  is  an  act  of  free-grace,  in  the  condonation,  or  in  giving  pardon 
 to'be 'ir ce ^0  fo  "s,  and  will  further  appear,  that  nothing  can  be  freer  on  the  part  of  the 
 us.  persons  that  are  forgiven. 
 
 (1.)  It  is  gi-anted  and  given  to  us,  without  any  satisfaction  required  of  us,  or  made  by 
 us,  or  by  any  surety  we  had,  or  could  procm'e  to  pay  our  debt,  we  being  not  able  to 
 find  one. 
 
 (2.)  Without  any  merit  or  desert  that  was  in  us  ;  for  all  mankind  were  rebels,  and  ill- 
 deserving,  nay  hell-descn-ing  creatmes. 
 
 (3.)  In  regard  we  liave  it  without  any  penal  suffering  or  satisfaction  that  way  made 
 here  by  us,  or  to  be  suffered  or  made  hereafter. 
 
 (4.)  Without  any  expectation  of  a  future  recompence,  by  us  to  be  made  to  God  for  our 
 pardon  and  forgiveness. 
 
 And  as  none  of  these  things  would,  so  notliing  else  can  impeach  the  freeuess  of  our  f(jr- 
 giveness  :  whether  therefore  we  consider  the  sm-pardoning  God,  or  the  pardoned  sinner, 
 it  is  every  ways  free ;  it  is  free  on  God's  part  as  to  us,  who  forgives  our  sins,  and  on  our 
 part  that  are  forgiven. 
 
 Object.     But  you  say  it  is  not  without  an  atonement  or  satisfaction  made  by  Christ. 
 
 Ans.  What  of  this?  if  God  pro\ddes  a  Surety,  or  one  to  Satisfy  both  law  and  justice, 
 this  further  magnifies  his  free  grace.  Is  it  not  an  act  of  greater  grace  in  a  prince  to- 
 wards a  rebel,  to  sacrifice  his  own  Son  (to  keep  up  and  answer  the  sanction  of  the  law) 
 in  the  room  and  stead  of  that  guilty  crimuial,  that  so  he  may  with  honour  forgive  him, 
 than  if  he  should  forgive  him  freely,  to  the  violation  of  the  said  law  ?  if  God  hath  pro- 
 vided himself  a  lamb  for  a  sacrifice,  if  he  saw  in  his  infinite  wisdom  this  way  best  com- 
 ported with  the  glory  and  honour  of  Ids  other  perfections,  as  well  as  to  advance  the  riches 
 of  his  gi-ace  :  shall  we  ca\il  and  quarrel  at  it  ? 
 
 If  the  forgiveness  of  our  debt  this  ways  redounds  to  the  praise  of  the  glory  of  Ins  wis- 
 dom, holiness,  righteousness,  severity  against  sin,  as  well  as  to  the  magnifying  of  his  grace, 
 love,  and  rich  bounty  ;  then  if  he  should  pai-don  us  as  a  simple  act  of  mercy,  oiiglit  not 
 we  to  admu-e  the  perfections  and  methods  of  the  holy  God  in  our  pardon,  and  be  silent  for 
 r>r.  Owen.  ever  ?  Will  not  sinners  (saith  o;ie)  be  contented  to  be  pardoned,  unless  they 
 may  have  it  at  the  rate  of  spiiling  or  robbing  God  of  his  holiness,  truth,  righteousness, 
 and  faithfulness 
 
 Object.  But  doth  not  this  doctrine  render  Cmd  the  Fatlier  to  be  severe  to  his  own 
 Son,  to  substitute  lum  in  the  sinner's  room,  to  bear  Iris  -HTath,  ami  to  suffer  for  their  sins  ? 
 
 Ausw.  Cluist  readily,  fi'eely,  and  voluntarily  offered  Mmself  to  the  Father,  to  become 
 
SF.RM.   XXIX.]  WnO   TOOK   ACCOfXT    OF   IIIS    SERVANTS.  403 
 
 our  Surety,  ami  to  jiay  our  vast  ilclit.  Suntyflup  imports  the  oliliV'ation  to  bo  vdiiutary, 
 for  tlie  law  forces  no  man  to  be  bound  for  anutlier,  much  less  to  ilie  tnr  anollier.  Hail  our 
 Lonl  Jesus  been  iraimsed  upon,  or  had  ho  not  freely,  and  of  his  own  gund  will  and  free 
 choice,  accepted  of  this  work  and  office,  the  objection  might  seem  to  have  somewhat  in  it. 
 Hut  wiiat  saith  the  Son  ?  "  Then  said  I,  lo  I  come,  in  the  volume  of  thy  book  it  is  v/rittcn  of 
 nie,  to  do  thy  will,  0  God,"  Heb.  x.  7.  Though  the  Father  appointed  his  Son  as  Jlediator, 
 to  be  the  Surety  of  the  covenant,  yet  hear  further  what  he  said.  "  Tlie  Lord  God  hath 
 opened  mine  ear,  and  I  was  not  rebt'liious,  neither  turned  away  my  back  ;  I  gave  my 
 back  to  the  smiters,  and  my  cheeks  to  them  that  plucked  otf  the  hair  ;  I  hid  not  my  face 
 from  shame  and  spitting,"'  fsa.  1.  5,  6.  The  love  of  the  son  was  not  less  than  the  love 
 of  the  Father.  He  tells  us  how  he  longed,  or  was  straitened  imtil  he  was  baptized  in 
 blood  and  suft'ering.  /'  I  lay  down  my  life  ;  no  man  taketh  it  from  me.  I  lay  it  down  of 
 my  self.  1  have  power  to  lay  it  down,"  &c.,  John  x.  17,  18.  My  brethren,  God  the 
 lather  laid  nothing  upon  his  blessed  Son,  but  ^yliatour  Lord  offered  himself  freely  to  un- 
 dergo for  liis  elect  sake  !  and  had  it  not  every  way  consisted  with  his  honour,  and  spotless 
 holiness  and  glory,  thus  to  substitute  and  deliver  up  his  own  Sun,  to  satisfy  buth  law  and 
 justice,  be  sui-e  he  had  not,  could  not  have  done  it. 
 
 Moreover,  let  it  be  considered,  that  if  the  Father  had  thus  sacrificed  his     '>]>«      Sofi- 
 
 '.         .  ■  .  'i^       .       i  1      i'  i>    i'  -It      mans         au- 
 
 own  Son,  but  not  as  a  prointiatory  sacrmce  to  atone  and  satisiy  lor  our  sms,  out     petted, 
 only  (as  the  Socinians  say)  to  make  him  an  example  or  pattern  of  humility 
 ami  patience,  in  doing  and  suffering ;  it  might  leave  men  room  to  say,  God  was  severe 
 indeed  to  his  own  Son,  because  he  might  have  made  one  of  his  angels,  or  holy  prophets  or 
 apostles,  or  some  godly  man,  to  become  such  a  pattern  of  humility  and  patience  ;  for 
 some  of  the  saints  are  set  out  as  examples  iu  this,  and  some  other  respects. 
 
 Object.  But  if  God  cannot  pardon  sin  without  a  satisfaction,  be  is  more  weak  and 
 imperfect  than  man,  who  can  and  doth  so. 
 
 Answ.  1.  God  cannot  do  many  things  which  men  can  do  ;  yet  that  doth  not  repder 
 God  more  weak  or  imperfect  than  they,  but  the  direct  contrary,  viz.,  he  cannot  do  them 
 ujion  the  account  of  his  perfections  ;  he  cannot  stain  his  owu  glory,  nor  do  that  which  is 
 contrary  to  his  own  nature  and  being,  or  is  unworthy  of  him  :  God  cannot  lie,  he  can- 
 not deny  himself,  he  caimot  change,  which  men  do  daily. 
 
 2.  For  God  to  pardon  sin,  wthout  a  satisfaction  made  by  the  debtor,  or  a  surety,  who 
 in  himself  is  absolutely  holy,  righteous,  true,  just,  and  faithful,  seems  inconsistent  with  the 
 perfections  of  his  nature  :  for  he  is  not  only  just  and  holy,  but  justice  and  holiness  itself ; 
 therefore  it  was  absolutely  necessary  that  satisfaction  be  made  to  him,  that  is  the  su- 
 preme governor  of  sinners,  the  author  of  the  law,  and  sanction  of  it,  wherehi  punish- 
 ment is  absolutely  threatened,  unless  God  should  deny  himself,  or  be  like  man,  and  so 
 do  what  one  infinitely  perfect  cannot  do. 
 
 3.  Our  adversaries,  who  strive  to  obscin-e  the  freeness  of  our  pardon,  because  we  say  it 
 is  not  had  ^rithout  the  obeihence,  redemption,  aud  atonement  made  by  om-  Lord  Christ, 
 are  left  inexcusable,  and  fully  refuted  by  theu*  own  notion  about  pardon  of  sin,  viz.,  they 
 say  that  faith,  repentance,  and  obetUence,  as  the  condition  thereof,  to  be  performed  by 
 the  creature,  is  req^uired  of  all  the  adult  persons  that  God  forgives ;  and  until  they  an- 
 swer these  conditions  God  will  suspend,  nay,  deny  pardon  to  every  one.  Now  this  ren- 
 ders pardon  less  free  every  ways,  than  what  we  say :  for  seeing  God  doth  forgive  sin, 
 and  can,  as  a  simple  act  of  his  mercy,  without  any  impeachment  of  liis  truth,  justife,  and 
 hoUness ;  then,  say  I,  if  the  freeness  of  pardon  consistetli  in  such  a  bountUess  notion  as 
 these  men  imagine,  it  is  certiiin,  that  the  prescribing  faith,  repentance,  aud  obedience, 
 as  the  antecedent  conditions  of  it,  is  much  more  contrary  to  such  a  fi'ee  pardon,  than  God's 
 recci\iug  satisfaction  from  another. 
 
 Dut  if  it  be  contrary  to  the  holiness  of  God,  to  pardon  sin  unless  the  con-     ^ee^^  Dr. 
 ditions  of  faith,  repentance,  and  obechence  be  answered  (as  these  men  say  it 
 is)  let  them  not  be  offended,  if  we  believe  what  God  says  and  declares,  i.  e.,  that  it   con- 
 sists not  with  Ids  glory  to  remit  sin  without  the  fidtilling  his  law,  and  satisfying  his  jus- 
 tice. 
 
 The  sum  of  what  we  say  is  this,  viz.  (1.)  That  God  is  just ;  holuicss  and  justice 
 is  his  nature  ;  and  to  magnify  his  grace,  love,  and  bounty,  he  cuimot  wrong  or  eclipso 
 those  other  perfections  of  his  being.  (2.)  That  God,  not  the  debtia-,  found  the  Surety  ; 
 that  his  love  was  w<iiiderfid  in  .suljstituting  his  own  Sou  to  be  this  ^Mediator  and  Surety. 
 (3.)  So  that  this  demonstrates  gi'eater  giace  and  love,  than  if  we  had  been  pardoned 
 without  the  sacrifice  or  payment  made  by  Christ.    (4.)  That  all  the  blessings  and  beue. 
 
464  THE  PARABLE  OF  A  KING  [bOOK  II. 
 
 fits  of  Christ's  undertaking  are  given  to  us  freely.  (5.)  That  the  same  God  gives  us  the 
 spu-it,  faitli,  repentance,  and  whatsoever  is  needful,  in  order  to  oui-  being  actually  par- 
 doned, justified,  &c.,  and  the  satisfaction  of  Christ  made  effectual  to  all  the  elect  of  God. 
 (6.)  And  that  Christ  died  not  only  uostro  bono,  for  our  good  (as  the  Socinians  affirm)  but 
 in  our  stead  and  room  ;  for  where  one  is  said  to  die  for  another,  it  is  always  so  taken  ;  the 
 just  for  the  unjust,  that  is,  in  the  stead  of  the  unjust.  Christ  put  himself  in  our  law-place 
 in  respect  of  what  he  did  and  suffered,  that  as  a  common  head  and  Surety  his  obedience  and 
 suffering  might  be  imputed  to  us,  and  accepted  for  us,  as  if  we  had  actually  kept  the  law 
 perfectly,  and  borne  the  penalty  thereof ;  yet  it  is  our  Surety's  money  that  pays  our  debts, 
 and  we  are  in  a  way  of  free-grace  wholly  forgiven.  It  was  not  our  righteousness,  but 
 Christ's  righteousness  ;  all  was  paid  that  we  owed,  not  by  us,  but  by  Christ,  he  received 
 all  for  us  in  a  way  of  merit ;  but  we  have  all  through  hun,  and  for  his  sake,  in  a  way  of 
 mercy  and  free-grace. 
 
 APPLICATION. 
 
 1.  From  hence  we  infer,  that  all  mankind  ivere  by  sin  utterly  impoverished  and 
 brought  to  beggaiy,  being  debtors  to  God's  justice,  owing  a  vast  sum,  and  having  nothing 
 to  pay. 
 
 2.  That  the  gospel  is  a  mystery,  and  the  way  of  pardon  not  understood  by  many  men, 
 who  boast  of  their  own  wisdom  ;  and  because  they  cannot  see  by  thtir  purblind  reason,  how 
 that  debt  which  is  paid  can  be  said  to  be  freely  forgiven,  therefore  count  the  preaching  of 
 the  cross  in  this  respect  (as  well  in  some  others)  foolishness. 
 
 3.  We  infer  also  from  what  hath  been  said,  that  though  the  debts  of  all  the  elect  are 
 paid,  yet  it  is  not  here  as  it  is  among  men :  for  when  a  surety  hath  paid  the  whole  debt  for 
 the  debtor,  he  may  demand  his  discharge  out  of  prison;and  it  is  injustice  in  the  creditor  to 
 keep  him  one  hour  under  restraint,  or  in  bonds.  But  though  Christ  hath  paid  the  debts  of  all 
 the  elect,  yet  they  may  not  be  immediately  discliarged,  or  forgiven ;  nor  may  any  upon  it 
 demand  an  immediate  discharge ;  nor  ought  they  to  reflect  on  the  righteousness  of  God, 
 in  suffering  them  to  abide  for  some  time  under  the  sentence  of  the  law. 
 
 (1.)  Because  the  suiner  found  not  the  Sui'ety,  but  God,  the  offended  Creator,  and  gi-eat 
 Rector  of  the  world,  whose  wdl  (according  to  his  nature  and  sovereign  pleasure)  is  the 
 rule  of  aU  his  actions,  and  the  dicharge  of  sinners  (as  to  them)  being  an  absolute  act  of 
 free  grace,  he  is  at  hberty,  or  may  at  his  own  choice,  give  forth  pardon  and  other  favours 
 (purchased  for  them  by  his  Son)  when  and  at  what  time  he  pleaseth  ;  for  otherwise 
 pardon  of  sin  cannot  be  said  (in  one  grand  respect)  to  be  an  act  of  grace,  nor  God  a  free 
 Agent  in  the  distributions  of  his  favours. 
 
 (2.)  Nay,  I  might  argue  the  equitableness  of  this,  as  it  is  among  men,  viz.,  may  not  a  price 
 (with  a  satisfaction  to  the  law)  for  a  guilty  rebel  in  slavery  in  another  land,  and  in  the 
 hands  of  one  who  is  a  cruel  enemy,  into  wliose  hands  his  sovereign  lets  him  fall  for  his 
 great  wickedness  ?  and  now  though  the  ransom  be  paid,  and  the  law  answered  (and  all  at 
 the  charge,  and  as  the  sole  act  of  that  prince,  out  of  love  and  pity  to  that  guilty  rebel  and 
 captive)  must  the  rebel  be  immediately  discharged,  or  else  his  sovereign  be  charged  with 
 injustice  ?  Certainly  all  will  say,  the,  whole  transaction  being  an  act  of  mercy  to  the 
 guilty  criminal  (though  in  a  way  of  righteousness  as  to  the  law)  he  may  keep  him  ignorant 
 of  what  he  hath  done,  or  let  him  lie  in  the  enemy's  hand,  before  he  gives  him  the 
 discharge  which  he  procured  at  a  dear  rate,  in  love  to  him  ;  nay,  resolve  he  shall  seek  and 
 cry  to  him  for  it,  and  acknowledge  his  horrid  offence  before  he  be  actually  acquitted  and 
 pardoned. 
 
 (3  )  My  brethren,  the  satisfaction  made  by  Jesus  Christ  to  the  law  and  justice  of  God 
 was  founded  in  a  voluntary  compact  or  covenant  betweed  the  Father  and  the  Son.  Moreover, 
 sinners  are  not  only  pecuniary  debtors,  but  criminal  debtors  to  pnnishment,  or  under  an 
 obligation  to  suffer  eternally :  and  since  the  Son  of  God  offered  himself,  and  the  Father 
 accepted  him  to  die  in  their  stead  ;  yet  the  time  when,  how,  and  by  what  method  the  sinner 
 shall  be  actually  discharged,  must  wholly  be  according  to  the  agreement  or  result  of  that 
 compact  that  was  between  the  Father  and  the  Son  before  the  world  began. 
 
 Take  what  a  reverend  writer  saith  on  this  account,  viz.,  though  Christ,  as  our  Surety, 
 Dr.  Owen.  hath  made  a  full  compensation  for  sin,  or  satisiied  both  law  and  justice,  yet 
 (saith  he)  sinners  are  not  imme  diately  acquitted ;  neither  doth  it  follow,  that  on  the 
 supposition  of  satisfaction  pleaded  for,  the  freedom,  pardon,  and  acquitment  (of  persons 
 originally  guilty,  and  liable  to  punishment)  must  immediately,  and  ipso  facto,  ensue.  It 
 is  not  of  the  nature  of  every  solution  or  satisfaction  that  deliverance  must,  ipso  facto,  fol- 
 
SEEM.   XXIX.]  TTHO   TOOK   ACCOUNT   OF   HIS   SERVANTS.  4*)  J 
 
 low ;  ami  the  reason  of  it  is,  because  this  satisfaction,  by  a  succeJaneous  substitution  of 
 one  to  undergo  punishment  for  another  ;  n"  ust  be  founded  in  a  voluntary  compact  and 
 agreement ;  for  there  is  required  unto  it  a  relaxation  of  the  law,  though  not  as  unto  pu- 
 nishment to  be  inflicted,  yet  as  unto  the  person  to  be  punished.  And  it  is  otherwise  in 
 personal  guilt,  than  in  pecuniary  debts  :  in  these  the  debt  itself  is  fully  intended,  and 
 the  person  obliged  with  reference  thereunto ;  in  the  other,  the  person  is  firstly  and 
 principally  under  the  obligation :  and  therefore  when  the  pecuniary  debt  is  paid,  by  whom- 
 soever it  be  paid,  the  obligation  of  the  person  himself  unto  payment  ceaseth  ipso  facto. 
 But  in  things  criminal,  the  guilty  person  being  tirstly,  immediately,  and  intentionally  under 
 the  obhgation  to  punishment,  when  there  is  introduced  by  compact  a  vicarious  solution,  in 
 substitution  of  another  to  suffer,  though  he  suffer  the  same  absolutely,  which  the  person 
 should  have  done  for  whom  he  suffers  ;  yet  because  of  the  acceptation  of  another  person  to 
 suffer,  which  might  have  been  refused,  and  could  not  be  admitted  without  some  relaxation 
 of  the  law,  delivei-ance  of  the  guilty  person  cannot  answer  ipso  facto,  but  by  the  intenention 
 of  the  terms  fixed  in  the  covenantor  agreement,  for  an  admittance  of  the  substitution. 
 Thus  Dr.  Owen. 
 
 4.  This  sbewS)  that  though  sin  be  called  a  debt,  and  for  which  satisfaction  must  be 
 made,  yet  it  is  not  to  be  considered  as  a  debt,  (and  God  a  Creditor,  and  the  law  as  an 
 obligation  to  the  payment  of  that  debt)  as  some  men  do  run  it :  but  sin  is  a  transgi'ession 
 of  the  law,  and  thereby  the  sinner  is  obnoxious  and  liable  to  punishment  appointed  in  it, 
 which  another  is  substituted  to  suffer  ;  and  according  to  the  time  and  terms  agreed  upon 
 between  God  the  Father,  and  God  the  Son  (as  oui'  Sui-ety)  must  the  sinner  be  acquitted, 
 and  that  is  not  till  he  be  united  to  Jesus  Christ,  and  by  faith  is  helped  to  receive  or  apply 
 the  atonement. 
 
 Therefore  let  sinners  that  would  be  pardoned,  acquitted,  and  justified,  labour  to  believe 
 in  the  Lord  Jesus  Christ ;  for  till  then  all  stand  condemned. 
 
 5.  From  the  whole  we  may  infer,  that  men  while  they  abide  in  the  first  Adam  are 
 criminals,  and  are  impeached  both  by  the  law  and  their  own  consciences,  and  cannot  plead 
 not  guilty  ;  neither  can  they  plead  mercy  for  the  sake  of  mercy  (as  one  well  observes)  for 
 that  were  not  to  plead,  but  to  beg  :  nor  were  it  at  all  to  be  justified,  but  merely  pardoned, 
 or  as  if  we  were  to  be  dealt  with  alone  upon  the  score  of  grace,  and  not  at  all  upon  the 
 score  of  righteousness  ;  for  justification  is  an  act  of  justice  as  hath  been  showed)  rather 
 than  of  mercy.  Though  it  is  true,  the  salvation  of  sinners  is  both  an  act  of  grace  and  jus- 
 tice, and  both  these  attributes  meet  together  in  our  free  pardon  and  justification.  Sirs, 
 when  God  pardons  us,  he  displays  his  grace  and  mercy  ;  and  when  he  justfieth  us,  he  dis- 
 plays and  manifesteth  his  righteousness. 
 
 6.  That  though  our  pardon  is  free  to  us,  yet  it  cost  Christ  dear. 
 
 7.  Moreover,  to  conclude,  let  no  man  say  he  hath  paid  his  own  debt,  because  Christ, 
 his  Surety,  hath  paid  it  for  him ;  for  the  Surety  was  not  ours,  I  mean,  of  our  procuring  ; 
 nor  was  the  Sui'ety's  money  ours,  i.  e.',  it  was  not  our  obedience,  our  righteousness,  but 
 Christ's  righteousness  (though  imputed  to  us,  or  put  upon  us.)  Therefore  let  Christ  have 
 the  glory ;  he  is  the  pay-master,  the  Savioui',  and  we  poor  miserable  sinners  and  debtors, 
 who  are  forgiven  and  saved  by  him  :  therefore  we  remain  obliged  to  give  to  the  Son,  and 
 Holy  Spirit,  all  honour,  glory,  and  praise,  for  evermore.     Amen. 
 
 2  II 
 
466  THE   PARABLE   OF   THF.   TIKEYARD.  [bOOK   II. 
 
 THE 
 
 PARABLE 
 PLANTING  A  VINEYARD  OPENED. 
 
 SEEMON    XXX. 
 
 Hear  another  parable,  there  was  a  certain  householder  that  planted  a  vineyard,  and  hedged 
 it  round  abotit.  and  digged  a  wine-press  in  it,  and  built  a  tower,  and  let  it  out  to  hus- 
 bandmen, and  went  into  a  far  country. 
 
 And  when  the  time  of  fruit  drew  near,  he  sent  his  servant,  &c. — Matt.  xxi.  33 — 44. 
 
 St.  Mark  hath  also  this  parable,  Mark  xii.  1.     Likewise  St.  Luke,  chap.  xx. 
 Christ'33         '*'  ^^'  ^^'  ^'^''  *"'^  *'^*y  agreeing  much  together  in  the  substance  of  the 
 
 whole  parable,  I  shall  speak  to  it  as  it  is  here  recorded. 
 Of  his  minis-         1.     The  Scope  of  this  parable,  or  the  design  of  our  blessed  Lord  in  it,  is  to 
 '^''''  show  the  gi'eat  favcjiirs,  and  signal  pri\Tleges  God  bestowed  upon  the  Jews  or 
 
 The  scope  people  of  Israel,  in  making  them  his  church  and  peculiar  inheritance  imder  the 
 bie.  ^  ^'"^^'     law.     For  they  were  then  his  vineyard,  as  he  declares  by  the  prophet,  "The 
 
 vineyard  of  the  Lord  of  hosts  is  the  house  of  Israel,  and  the  men  of  Judah  his 
 pleasant  plant,"  &e.  Isa.  v.  7. 
 
 2.  To  show  the  honid  ingi-atitude,  and  abominable  evils  of  that  people.  (1.)  In  abus- 
 ing and  slaying  the  prophets  ;  and,  (2.)  in  theii-  laying  violent  hands  upon  the  Son  of  God 
 himself,  and  in  cnicifying  him. 
 
 3.  As  it  is  one  of  those  prophetical  parables  spoken  by  our  Saviour,  it  discovers  the 
 rejection  of  the  Jews,  and  God's  calling  of  the  Gentiles,  as  also  the  destruction  of  Jeru- 
 salem, and  utter  rain  of  the  temple  ;  likewise  the  reason  or  cause  thereof. 
 
 "  A  certain  householder,"  &c. 
 ,j^^  Tliis  householder  intends  the  Lord  of  Hosts,  the  God  of  Israel,  whom  our 
 
 opened  and  Lord  calls,  an  "Husbandman,  who  planted  a  \ineyai-d,  and  hedged  it  about," 
 explained.  ^^  j^^jj^  .^^  j  Tpy^  signifieth  God's  choosing,  and  taking  the  people  of 
 Israel  from  all  other  people  in  the  world  into  a  legal  covenant,  and  national  church-state, 
 for  like  as  a  piece  of  ground  an  husbandman  designs  for  a  vineyard,  is  taken  out  of  a  vast 
 field  or  wilderness,  and  is  paled  or  hedged  round ;  so  God  secui-ed  that  people  from  all 
 other  people  of  the  world,  for  his  own  special  use,  design,  and  pui'pose,  and  bestowed  much 
 cost  and  pains  upon  them,  in  expectation  of  more  fruit  and  ser^•ice,  or  honour  from  them, 
 than  from  all  other  people  or  nations  of  the  world. 
 
 "  And  digged  a  wine-press  in  it."     Mark  saith,  a  place  for  a  wine-fat.     This  may  sig- 
 nify no  more,  than  that  God  spared  for  no  cost  on  the  Jenish  church,  but  provided  every 
 tiling  for  them  in  respect  of  use,  safety,  and  ornament,  a  ^^ine-press  was  of  use,  hedging  it 
 romid  was  for  their  safety  ;  a  tower  might  be  for  security  and  oniameut  both. 
 The  church  "  \-^^\  \gi  it  gut  to  husbandmen,  and  went  into  a  far  country  ;"  that  is,  he 
 
 01  the  Jews  ,,  ,         ,  -iii-i         •  ii  .   •'  -_. 
 
 let  to  tiic  entrusted  that  church-state  ■mth  the  mgh-jinest,  antl  other  priests  and  Levites, 
 
 Levi^t^s.^&c.  ^'^■'  '^'1^0  gloried  that  they  had  the  key  of  knowledge,  and  were  guides  to  the 
 called  hus-  '  blind,  or  keepers  and  dressers  of  the  ■(dneyard.  "  The  husbandman  going  into 
 °'^"'  a  far  country,"  may  signify  no  more  than  that  glorious  residence  of  the  Holy 
 -,  .  ...  God  in  heaven,  that  is,  his  tlironc,  or  the  place  where  most  of  his  glory  is  man- 
 tome  down  ifested  (though  in  himself  he  is  an  intinite,  and  an  immense  Being,  and  is 
 s^n^i^and  omnipresent,  or  everywhere)  yet  bis  glory  is  not  everywliere  to  the  same 
 so  mi'ght;be      degree  revealed  or  made  known  to  his  creatures. 
 
 Isiend.  "  And  when  the  tune  of  fruit  drew  near,"  Mark  saith,  at  the  season.  Luke 
 
 saith,  "and  at  the  season  he  sent  his  servants,"  ver.  34;  that  is  to  say,  after  the 
 manner  of  an  husbaiulnian,  who  wlien  he  hath  bestowed  mucli  pains  and  cost, 
 
SERM.    XXX.]  THE   PARABLE    01'   THE   VINEYARD.  407 
 
 and  the  time  of  fniit  is  come,  he  sends  to  reap  or  receive  the  fruit  of  such  or  such  a  vine- 
 yard, so  tlie  Lord,  it  is  said,  after  all  he  liad  done  for  tliat  people,  he  looked  for  fi-uit. 
 "  Aud  he  looked  that  it  should  bring  forth  grapes,  and  it  brought  forth  wild 
 grapes,"  Isa.  v.  2.  The  servants  wiiich  God  sent  were  his  holy  pro])hets.  Mark     Y^"  '*>« 
 speaks  of  three  single  servants,  and  Luke  the  same.  By  the  first  Fenant  may     were  that 
 be  meant  Jloses,  by  the  other  all  the  proi'hets  after  him,  and  by  the  third     *'"''  *'"*■ 
 John  the  Baptist,  but  accordmg  to  St.  Matthew,  it  may  only  refer  to  those  prophets  that 
 were  successively  sent  to  the  Jews,  or  people  of  Israel  from  first  to  last. 
 
 "  And  the  husbandmen  took  his  servants,  aud  beat  one,  and  killed  another,  and  stoned 
 another,"  Ver.  35. 
 
 This  clearly  shows  the  horrid  wickedness  of  the  priests,  rulers,  and  people  of  Israel,  in 
 persecuting  and  putting  to  death  the  holy  prophets  of  the  Lord,  who  were  sent  to  reprove 
 them  for  their  cursed  abominations.  "  0  Jerusalem,  that  killest  the  prophets,"  &c.  "  They 
 have  killed  thy  prophets,  and  digged  down  thine  altars,  and  I  am  left  alone,  and  they  seek 
 my  life,"  saith  Elias,  Kom.  xi.  3. 
 
 "  And  he  sent  other  servants  more  than  the  first,  and  they  did  unto  them  likewise." 
 Ver.  36. 
 
 "  Him  they  stoned,"  saith  Mark  xii.  4  ;  "  Him  they  heat  and  treated  shamefully," 
 saith  St.  Luke,  intimating  that  they  persisted  in  their  vile  and  abom-  Lukexx.  ii. 
 inable  spii'it  and  practices.      '"  Which  of  the  prophets  have  not  your  fathers  slain  ?"' 
 
 "  But  last  of  all  he  sent  unto  them  his  Son,  saying,  they  will  reverence  my  Son,"  Ver. 
 37. 
 
 Mark  saith,  "  Having  yet  therefore  one  Son  he  sent  him,"  ]\Iark  xii.  6.  Luke  saith, 
 "  Then  said  the  Esord  of  the  vineyard,  what  shall  I  do  ?  I  will  send  my  beloved  son,  it 
 may  be  they  will  reverence  him  when  they  see  him,"  Luke  xx.  13. 
 
 By  the  Son  is  meant  our  Lord  Jesus  Christ,  who  is  "  the  only  begotten  of  the  Father," 
 or  his  Son  by  an  eternal  generation.  My  brethren,  after  God  had  sent  all  his  prophets, 
 he  sent  his  Son  (God  here  is  rendered  speaking  after  the  manner  of  men)  denoting  what 
 be  might  expect  from  them,  or  to  discover  what  was  their  duty  when  they  saw  the  Son, 
 viz.,  to  reverence  and  readily  obey  him,  our  Lord  was  first  seut  to  the  Jews.  "  He  came 
 to  his  own,  but  his  own  received  him  not,"  John  i.  11,  12.  His  own  by  that  external 
 and  legal  covenant,  made  with  tlieii'  fathers. 
 
 "  But  when  the  husbandman  saw  the  Son,  they  said  among  themselves,  this  is  the  heir, 
 let  us  Idll  him,  and  let  us  seize  on  his  inheritance,"  Ver.  38. 
 
 Mark  and  Luke  speak  just  after  the  same  manner.  These  words  show, 
 that  many  of  the  Pharisees  and  priests,  &c.,  were  certainly  convinced  that  F^iT''^"'?; 
 Jesus  Christ  was  indeed  the  Son  of  God,  though  some  of  them,  as  Paul  shows, 
 were  blinded,  "  and  through  ignorance  did  what  they  did."  But  it  cannot  be  supposed  so 
 of  all  of  them ;  therefore  their  sm  was  with  fearful  aggravations,  and  their  damnation 
 dreadful,  nor  is  it  any  marvel,  though  they  were  convicted  in  their  own  consciences,  that 
 Christ  was  the  Son  of  God,  that  nevertheless  they  persecuted  him,  and  at  last  put  him  to 
 death,  for  is  it  not  so  now  ?  How  have  some  \i\e  wretches  (who  reproached,  and  have 
 persecuted  God's  ]-)eople)  declared  that  they  did  believe  they  were  in  very  deed  the  ser- 
 vants of  God,  and  holy  persons,  and  yet  left  so  to  the  power  of  the  devil,  that  notwith- 
 standing they  would  not  desist  persecuting,  vilUfjing,  and  reproaching  them  ?  Wicked 
 men  are  under  the  power  and  influence  of  the  devil,  and  often  sin  against  most  powerful 
 comictions. 
 
 "  And  they  caught  him,  and  cast  hun  out  of  the  ^•ineyard,  and  slew  liim,"  Ver.  39. 
 
 In  these  words  our  Lord  prophesied  his  own  death. 
 
 "  When  the  Lord  therefore  of  the  vineyard  cometh,  what  will  he  do  unto  those  husband- 
 men ?"  Ver.  40. 
 
 Mark  saith,  "  WTiat  shall  therefore  the  Lord  of  the  vineyard  do  ?"  Mark  xii.  9.  Luke 
 saith,  "  What  therefore  shall  the  Lord  of  the  vineyard  do  unto  them  ?" 
 
 This  question  our  Lord  asked,  "  They  say  unto  him,  he  will  miserably  destroy  those 
 husbandmen,  and  will  let  out  his  \-ineyard  unto  other  husbandmen,  who  shall  render  him 
 the  fruits  in  their  season,"  ver.  41. 
 
 Mark  and  Luke  speak  much  to  the  same  pui^pose,  as  if  Christ  spake  these  j^i*'?''"* 
 words,  and  all  that  they  say  was,  God  forbid,  and  so  it  is  understood  by  our  coucUeZ  " 
 annotators. 
 
 Mark  reads  it  thus,  "  What  shall  therefore  the  Lord  of  the  vineyard  do  ?  he  will  come 
 and  destroy  the  husbandmen,  and  will  give  the  Nineyard  to  others."    This    Marioraus  r 
 
 2h  2 
 
468  THE    PARABLE    OF    THE    VIMEYARD.  [eOOK  II. 
 
 seeming  differenoe  the  learned  Marlorate  to  me  doth  well  reconcile,  whose 
 upon^'siatt  exposition  1  shall  here  give  you  ;  he  repeating  St.  Matthew's  words,  saith, 
 Our  Saviour  Christ  by  his  former  question,  causes  the  unwise  to  confess  tlie 
 truth  :  for  they  are  constrained  openly,  and  with  their  owu  mouths  to  grant  that  which 
 he  would  himself.  Notwithstanding  the  evangelists  do  here  vary  a  little,  the  evangelist 
 Matthew  saith,  that  they  were  forced  to  confess  this  themselves ;  Mark  saith,  that  Christ 
 did  simply  pronounce  what  punishment  such  wicked  sen'ants  shoidd  have  ;  and  Luke  more 
 e\identiy,  as  it  might  seem,  (Usagreeth  fiom  them  both  ;  for  when  Christ  had  pronoimced 
 the  punishment,  they  did  ilishke  it,  saying,  God  forbid.  But  if  we  do  more  deeply 
 search  for  the  sense  and  meaning,  we  shall  fiud  no  repugnance  or  disagreement  at  all. 
 For  these  priests  not  perceiving  at  first,  that  this  parable  pertaineth  unto  them,  hut  think- 
 ing that  Christ  spake  indeed  of  such  wicked  and  unthankful  husbandmen,  they  by  and  by 
 said,  such  evil  and  unjust  persons  were  worthy  of  destruction.  But  when  they  understood 
 this  parable  was  spoken  against  them,  they  retracted,  and  denied  their  former  sentence, 
 saying,  God  forbid,  that  the  wicked  should  be  destroyed,  and  that  we  should  kill  the  Mes- 
 siah ;  and  this  is  always  the  manner  of  the  wicked  :  when  other  men's  matters  are  in 
 hand,  they  will  straitway  define  and  give  judgment  against  tlicm  ;  but  if  the  case  touch 
 themselves,  th^y  are  soon  changed  unto  another  mind.  Thus  this  learned  and  ancient 
 writer.     This  is  the  way  our  late  annotators  take  to  reconcile  the  evangelists  here. 
 
 "  And  Jesus  saith  unto  them,  did  ye  never  read  in  the  scripture,  the  stone  which 
 the  budders  rejected,  the  same  is  become  the  head  of  the  corner,"  verse  42. 
 Needful  to  1.  By  these  words  our  Saviour  shows,  how  necessary  it  is  to  read  the  scrip- 
 derstand  tue  tures,  and  that  ignorance  of  the  holy  scripture  is  a  most  dangerous  thing, 
 scripture.  "Ye  err  (saith  he  iu  another  place)  not  knowing  the  scripture,"  &c.  "  Search 
 the  scriptures,"'  "  They  are  they  that  testify  of  me,"  Had  these  men  with  more  care  read  the 
 holy  scriptiu-es,  they  might  have  known  what  the  blessed  Messiah  should  meet  with  when 
 he  came,  and  in  what  a  manner  he  should  come,  and  also  be  cut  ofl:',  or  die  a  bloody 
 sacrifice  for  our  sins.  The  stone  here  spoken  of  was  Jesus  Christ ;  the  builders  were  the 
 Priests,  and  Scribes  and  Pharisees,  the  teachers  and  rulers  of  the  Jews.  Kejecting  this 
 stone,  denotes  their  rejecting  of  Christ,  or  refusuig  to  build  their  justification,  hope,  and 
 salvation  upon  him  alone.  "  This  is  the  stone  that  is  set  at  nought  by  you  builders,  which 
 is  become  the  head-stone  of  the  corner,"  &c.,  Acts  iv.  11. 
 
 The  head-stone  of  the  corner  ;  that  is,  the  only  foundation  stone  upon  which  aU  that  are 
 saved  must  build.  "  Other  foundation  can  no  man  lay,  than  that  which  is  laid,  which 
 is  Jesus  Christ,"  1  Cor.  iii.  11.  The  corner-stone  is  the  chief  or  gi-eat  glory  of  aU  the 
 building,  and  which  also  upholds  it. 
 
 Our  Lord  here  alludes  to  another  metaphor  ;  before  he  compared  the  church  to  a  vine- 
 yard, here  unto  a  house,  and  so  it  is  in  several  other  places  of  the  scripture.  1  Cor.  iii. 
 'J.  Eph.  ii.  12. 
 
 "  This  is  the  Lord's  doing,  and  it  is  marvellous  in  our  eyes,"  verse  42. 
 
 1.     To  lay  Christ  for  the  foundation  of  his  church  is  the  Lord's  doing,  it  is 
 God  laid  ^^^''■^  which  he  himself  hath  done  ;  first  in  his  decree  and  eternal  pm'pose.  Se- 
 
 Christ  to  be  condly,  actually  in  Christ's  doctrine,  and  in  and  by  his  obedience  and  sufFer- 
 tionoiour  ings  on  the  cross;  the  Father  laid  him  as  the  foundation  and  chief  conier- 
 saivntioi?  stone.  "Behold  IJay  iu  Sion  for  a  foundation,  a  stone,  atriedstoue,  a  pre- 
 audtiiisia  cious  comer-stoiie,  a  siu'e  foimdation,"  &c.,  Isa.  xxviii.  16.  "This  is  mar- 
 marvellous,  vellous  in  our  eyes,"  i.  e.,  that  God  should  lay  his  own  Sou  for  the  only  foun- 
 dation of  his  church.  Moreover,  it  is  marvellous  that  those  who  pretended  to 
 be  the  chief  master-builders  should  reject  the  only  foundation  upon  which  they  should  build. 
 But  so  it  is  ;  God  hath  for  their  rejecting  of  our  Lord,  given  them  up  to  blindness  of  mind. 
 It  is  tlie  Lord's  doing,  in  a  way  of  sore  judgment,  to  leave  these  blind  and  unbelieving 
 Jews,  and  ignorant  builders,  that  he  should  become  to  them  "  a  stone  of  stumbling,  and 
 rock  of  oft'euce,''  instead  of  a  foundation  to  build  upon.  Again,  it  was  the  Lord's  domg  to 
 remove  the  church  of  the  Jews,  and  erect  bis  church  amongst  the  Gentiles. 
 
 "  Therefore  I  say  unto  you,  the  kingdom  of  heaven  shall  be  taken  from  you,  and  be  given 
 to  another  nation,  bringing  forth  the  fruit  thereof,"  ver.  43. 
 
 Neither  ]\lark  nor  Lulce  speak  of  this,  but  Matthew  only  ;  by  taking  away 
 w'l'li  "'"*"'     the  kingdom  of  heaven  from  the  Jews,  sisnities,  f  1.1  The  removing  their  church 
 
 Dy  laKiDg  o  _  '     o  '  V     .'  o 
 
 iiway  the         State,  or  the  dissolution  of  the  national  church  of  Israel.     (2.)     The  taking 
 
 heaven?  "        away  the  ministration  or  dispensation  of  the  gospel  from  them,  and  giving  it 
 
 to  the  Gentiles;  not  to  one   Gentile  natinu  only,  nor  to  make  or  constitute 
 
SERM.    XXX.]  THE    PARABLr.    OF    THE    VINKYAED.  469 
 
 any  national  cburcli  among  them,  but  to  send  the  gospel  to  many  nations,  and  to 
 gather  iu  some  both  amongst  tlie  Jews  and  Gentiles  uito  a  gospel  and  more  spiritual 
 church-state,  that  was  to  ccnisist  ot  lively  stones,  or  only  of  converted  men  and 
 women,  or  such  that  professed  faith  in  Jesus  Christ.  "  For  to  make  in  himself  of  twain, 
 one  new  man  (or  mystical  body),  so  making  peace,"  Eph.  ii.  15.  "  Now  therefore  ye  are 
 no  more  strangers  and  foreigners,  but  fellow  citizens  with  the  saints,  and  of  the  household 
 of  God. — And  are  built  upon  the  foundation  of  the  apostles  and  prophets,  Jesus  Chnst  him- 
 self being  the  chief  corner-stone,"  &c.,  ver.  19,  20.  Tliis  was  the  Lord's  doing,  he  hath 
 cast  ofi'  the  Jews,  and  grafted  in  the  Gentiles. 
 
 "  And  whosoever  shall  tail  on  this  stone  shall  be  broken,"  ver.  44. 
 
 Some  take  these  words  differently. 
 
 1.     Some  take  them  in  a  good  sense,  \\z.,  fall  on,  or  falling  before  Christ,  by  ownin" 
 him,  beUeving  in  him,  and  acknowledging  him  to  be  the  true  Saviour,  and 
 only  foundatiun  ;  and  that  the  effects  of  this  are  such,  that  they  are  broken     '^^^^x  is 
 into  pieces  in  the  sight  and  sense  of  their  sins,  which  always  is  the  effect  of    iSuing  upon 
 true  faith.  this  stone. 
 
 3.     Bu*-,  others  rather  take  it  to   mean  stumbling  on  Christ,  he  being  called  a  stumb- 
 ling stone  to  some  :  and  such  that  believe  not  thus,  fall  on  him,  and  shall  be  broken  and 
 ruined  for  ever.     I  shall  leave  the  reader  to  take  which  sense  he  thinks  may  be  the  mean- 
 ing of  our  Lord.     I  rather  adhere  to  the  tirst.     "  But  on  whomsoever  fliis 
 stone  shall  fall,  it  shall  grind  hun  to  powder,"  ver.  44.     That  is,  such,  who-     ^^'"''  '^ 
 soever  they  be,  that  persecute  me  or  my  members,  so  that  I  fall  in  a  way  of    tiie'"stone 
 wrath  upon  them,  they  shall  be  ruined  irreparably  and  uTecoverably,  or  with     persons "'"'° 
 a  final  and  eternal  destruction ;  and  indeed  so  shall  all  that   stumble  at  him, 
 or  fall  on   him,  as  a  stumbUng  stone  ;  they  shall  find  Chnst  will  fall  on  them  also,  and 
 grind  them  to  powder  (though  they  are  not  persecutors  of  him)  and  therefore  I  rather  think 
 by  falling  on  Christ  this  is  not  meant ;  for  certainly  falling  on  him,  and  he  fallinc  on  them, 
 are  quite  tUfferent  things. 
 
 And  thus  I  have  briefly  opened,  or  given  a  concise  exposition  of  every  pai-t  of  this  par- 
 able. 
 
 From  the  principal  things  contained  herein,  I  shall  observe  several  pomts  of  ''"^e  doctrine 
 doctrine. 
 
 Doct.  1.  That  the  church  of  God  is,  and  may  fitly  be  compared  to  a  vineyard.  But 
 because  this  proposition  is  opened  in  my  expounding  of  another  parable,  I  shall  pass  this  by 
 here. 
 
 Poet.  2.  That  the  chm-ch  of  God,  or  his  vineyard  may  be  said  to  be  let  to  farm  by 
 the  great  owner  thereof.     "  And  let  it  out  to  husbandmen,"  ver.  'd'6. 
 
 In  speaking  to  this  point  of  doctrine  I  shall, 
 
 I.  Show  what  letting  out  doth  imply  or  denote. 
 
 II.  Show  to  whom  the  vineyard  of  the  Lord  of  hosts  may  be  said  to  be  let. 
 
 III.  Show  what  fniit  it  is  that  God  expecteth. 
 
 IV.  Apply  it. 
 
 First  negatively.  what     let- 
 
 1.  This  letting  the  vineyard  to  husbandmen  doth  not  donote  that  any  peo-     imply"     No 
 pie  have  a  lease  sealed  to  them  of  their  chiurch-state,  church-ordinances,  and     feas'^e  of  th*  * 
 church-pri\-ileges  ;  no,  all  are  but  tenants  at  will:  we_ hold  all  our  spiritual     gospel, 
 privileges  at  the  will  and  pleasure  of  the  Lord  of  hosts,  who  may  give  us  warning,  and 
 turn  us  out  of  all  when  he  pleaseth, 
 
 2.  It  doth  not  imply  that  any  people  buy  and  pay  for  any  spiritual  bless-     Nothing  to 
 ing  and  good  things  wliich  they  possess;  no,  we  have  all  freely,  church,  and     be  paid  but 
 church-pri\ileges,  the  gospel-ordinances  and  promises,  without  money,  and     ofpraUe"&o. 
 without  price :  we  have  no  rent,  no  tribute  to  pay,  but  the  tribute  of  praise, 
 thanksgiving,  and  fruitfulness  unto  God ;  "  What  givest  thou  to  him,  or  what  receiveth  he 
 at  thy  hand  ? 
 
 But  then  affirmatively. 
 
 1.     Letting  denotes  God's  intnisting  a  people  with  the  great  blessing  of  the     What  the 
 legal  church,  and  also  of  the  gospel  church-state,  church  offices,  church-ordin-     the  vineyard 
 ances,  privileges,  and  all  the  treasures  thereof ;  also  it  signifies  the  highest     ^°^^  '"'p'^- 
 act  of  God's  rich  grace  and  bounty  to  the  people  ;  for  what  hath  the  Lord  which  he  val- 
 ues more  than  these  rich  spiritual  favoui's  and  blessings  ?  It  is  no  small  thing  to  have  the 
 gospel,  and  a  gospel- church,  grace,  gifts,  ministers,  ordinances,  and  promises. 
 
470  THE   PAEABLE   OF    THE    VINEYARD.  [bOOK   II- 
 
 2.  Letting  out  the  vineyard  implies,  that  a  church,  the  word  of  God,  and  all  the  hles- 
 sings  of  grace,  ordinances,  and  spiritual  privileges,  are  not  man's  own  proper  or  natural 
 right  or  inheritance  ;  no,  they  are  but  stewards  iiitrusted  with  all  these  things,  or  as  tenants 
 to  the  great  Landlord,  the  Lord  of  hosts.  Though  Paul  calls  the  gospel  his  gospel,  yet  see 
 what  he  saith  in  another  place  ;  "  Let  a  man  so  account  of  us,  as  of  the  ministers  of  Christ 
 and  stewards  of  the  mysteries  of  God.  "  Moreover  it  is  required  in  stewards  that  a  man 
 he  found  faithful."  1  Cor.  iv.  1,  2.  AU  those  things  we  are  intrusted  with  are  the  Lord's 
 goods  :  it  is  Christ's  gospel,  Christ's  church,  Christ's  ordinances,  &c. 
 
 3.     Letting  out  to  husbandmen  signifies  a  mighty  trust  is  committed  to 
 ^^''' ■'  such  ;  and  to  the  very  end  that  the  gospel,  gospel-ordinances,  seasons,   and 
 
 letting  out  all  spiritual  gospel-jirivileges  should  be  employed  to  the  glory  of  God,  or  that 
 to°  husband^  '^^  bring  forth  the  fruit  thereof  in  due  seasons.  The  Lord  sent  his  servant  at 
 men.  the  proper  time,  to  receive  the  fmit  of  his  vineyard  ;  they  do  not  pay  him 
 
 rent  (as  other  husbandmen  do)  to  receive  the  profit  and  fruit  themselves  ;  no,  those  are 
 not  the  farms  of  his  letting  out ;  the  Lord  keeps  the  whole  possession  in  his  own  hand  ; 
 A  disparity  therefore  in  this  there  is  a  great  disparity.  Other  husbandmen  receive  the 
 fruit  themselves  ;  it  is  only  so  much  rent  the  landlord  agreed  to  have  ;  but 
 Jesus  Christ  must  receive  in  all  the  improvement  we  can  make,  all  must  be  done  to  his  glory  ; 
 though  it  is  true,  those  that  are  faithful,  shall  in  a  way  of  grace  be  well  rewarded. 
 G  d  win  call  *^-  It  signifies  also,  that  if  men  do  not  bring  forth  unto  God  that  holy  fruit 
 to  account  which  he  expect eth,  they  must  be  called  to  an  account  for  it.  He  will  first 
 pd,*'&c.^°*'  or  Isst  require  the  fruit  of  every  gospel- sabbath,  gospel-sermon,  gospel-gifts, 
 God's  ordinances,  and  cospel-race  ;  and  they  that  are  entrasted  with  most,  or 
 such  as  he  hath  been  most,  bountiful  luito  whether  ministers  or  people,  must  give  account 
 accordingly,  in  respect  of  what  they  have  received ;  such  as  have  received  "two  talents," 
 Matt.  XXV.  22,  shall  be  called  to  account  about  the  improvement  of  two,  and  he  that  hath  re- 
 ceived five  talents,  the  improvement  of  five ;  and  if  the  vine  be  planted  in  a  more  fruitful 
 hill  than  some  others,  God  requires  it  should  bring  forth  more  fruit  to  his  praise  than  others. 
 
 II.  To  whom  may  the  church  or  vinej-ard  of  Christ  be  s;iid  to  be  let  ? 
 
 To  whom  Answ.  1.  Principally  it  may  be  said  to  be  let  to  the  pastors,  teachers,  and 
 
 the  vineyard  to  such  who  are  or  ought  to  be  helps  of  government ;  for  the  government 
 ?etr  ™' "  of  a  gospel-church  is  not  whidly  committed  to  the  pastor  or  presbyter,  but  it 
 lies  in  the  church  or  brotherhood.  It  is  not  said,  "  If  he  will  not  hear  the  elder,  or  the 
 pastor  ;  but  if  he  hear  not  the  church,"  &c..  Matt,  xviii.  17.  They  that  Christ  hath  com- 
 mitted the  care,  the  rule,  and  government  of  the  church  to,  as  the  Jewish  church  was  let 
 out  to  the  priests  and  elders  of  Israel. 
 
 2.  It  may  in  some  sense  be  said  to  be  let  also  to  every  member,  for  every  member  is  an 
 hired  servant  of  Christ,  and  have  their  proper  work  appointed  them  by  the  Lord  Jesus : 
 they  are  entrusted  with  the  gospel,  the  ordinances,  and  many  spiritual  gifts  and  privileges, 
 and  must  be  accountable  to  Christ,  as  well  as  the  principal  steward. 
 
 3.  Moreover,  m  a  remote  sense  it  may  be  said  to  be  let  to  all  that  accept  the  invitations 
 of  the  gospel,  and  enter  into  the  vineyard,  and  partake  of  the  privileges  and  blessings 
 thereof;  nay,  and  not  to  them  only,  but  to  all  to  whom  God  doth  vouchsafe  the  gospel  and 
 means  of  grace  ;  they  to  whom  the  kingdom  of  God  is  given,  or  the  ministration  of  the 
 gospel,  are  entrusted,  with  which  are  all  those  nations,  cities,  aud  towns  of  the  Gentiles,  to 
 whom  the  preaching  of  the  gospel  is  afi'orded :  and  God  expects  fruit  accordingly  of  them. 
 
 III.  I  shall  show  you  what  fruit  it  is  which  the  Lord  expecteth  from  those  to  whom  he 
 hath  given  or  entrasted  with  the  gospel,  and  the  gospel-church. 
 
 God  looks  for  fruit  in  respect  of  the  quality  and  quantity  of  it. 
 
 1.  He  expecteth  right  fruit.  He  looked  of  old  his  ^■i^eyard  should  bring 
 r'n'^V'T-''  forth  gi'apes,  "  not  wild  grapes."  As  he  sows  the  seed  of  the  word  in  his 
 for  from  vineyard  or  garden,  so  he  looks  it  should  biing  forth  the  fruit  of  the  word, 
 
 ha^h  in-^  ^-  ^•'  ''"^  ^'''^*  of  faith  and  conversion  :  and  such  that  are  united  to  Jesus  Christ, 
 
 trusted  he  looks    that  they  should  bring  forth  the  fruits  of  the  Spirit,  or  the  fruit  of 
 
 gospel'.  *  good  trees.     For  "  the  tree  must  be  first  made  good  before  the  fi-uit  can  be 
 
 good,"  Matt.  xii.  33.  "  The  fruit  of  the  Spirit  is  love,  joy,  peace,  long-sufi'er- 
 ing,  gentleness,  goodness,  faith,  meekness,  temperance,"  &c..  Gal.  v.  22  This  is  part  of 
 that  frait  Christ  looks  his  vineyard  should  bring  forth  ;  these  husbandmen  shoidd  see  that 
 the  fruit  they  bring  forth  be  such  as  becomes  the  gospel  of  Christ.  It  must  be  the  fruit  of 
 holiness.  "  But  now  being  made  free  from  sin,  and  hecome  servants  to  God,  ye  have  your 
 fruit  unto  holiness,  and  the  end  everlasting  life,"  Phil.  i.  27,  Rom.  vi.  vi.  22.     Again  the 
 
SEEM.    XXX.]  THE    PARABLE  OV    THK    VINEYARD.  471 
 
 apostle  saith,  "  For  the  frait  of  the  Spirit  is  in  all  goo(hiess,  and  righteousness,  iwiil  truth."' 
 2.  Christ  looks  they  should  bring  forth  the  fruit  of  good  works.  "  Tliis  is  a  fiiithfiil 
 saying,  and  tliese  things  I  will  tliat  thou  constantly  affirm,  that  they  who  have  believed  in 
 God  might  be  careful  to  maintain  good  works.  These  things  are  good  and  protitable  to 
 men."  (1.)  Good  works  are  works  performed  by  a  good  man,  or  by  a  converted 
 person.  ( 2.)  They  are  all  such  things  that  God  hath  commanded,  or  are  materially  good. 
 (3.)  Also  they  are  performed  by  the  influence  and  assistance  of  God's  Spirit.  (4.)  To  a 
 right,  holy,  and  sincere  end  and  design,  not  to  think  thereby  to  obtain  God's  favour  and  ac- 
 ceptance, not  for  self-])rolit  or  vain-glory,  but  to  honour  and  glorify  God.  "  Charge  them 
 that  are  rich  in  this  world,  that  they  be  not  high-minded,  nor  trust  in  uncertain  riches,  but 
 in  the  living  God,  who  giveth  all  things  to  enjoy  ;  that  they  do  good,  that  they  be  rich  in 
 good  works,  ready  to  distribute,  willing  to  communicate,"  1  Tim.  vi.  17,  18. 
 
 2ndly.  As  the  fruit  should  be  right  in  quality,  so  it  ought  to  be  be  much  in  quantity. 
 
 1.  It  ought  to  be  according  to  that  cost  and  pains  God  hath  been  at  with 
 
 us,  in  order  to  our  fruitfuluess.     God  doth  more  for  some  vineyards  than  for    fruit  "a^ 
 others,     llay  be  some  are  planted  in  a  veiy  fruitful  soil,  as  we  who  live  in    *f"^'''"5  t* 
 and  about  this  city.     Some  vineyards  have  plentiful  sowings  and  waterings     hath  been 
 also  ;  so  that  God  may  say  to  them,  as  to  his  people  of  old,  "  What  could  I     "eopie!  * 
 have  done  more  to  my  vineyard,  that  I  have  not  done,"  Isa.  v.  4.     The  fruit 
 should  be  according  to  the  fruitful  seasons  God  sends.     "  For  the  earth  which  drinketh  in 
 the  rain  that  cometh  oft  upon  it,  and  bringeth  forth  herbs  for  them  by  whom  it  is  ilressed 
 receiveth  blessing  from  God."     Some  have  but  little  divine  rain,  now  and  then  a  shower 
 whilst  others  have  the  rain  fall,  and  the  sun  shine  upon  them  eveiy  day.      0  how  fruitful 
 should  such  be ! 
 
 2.  Christ's  vineyard  should  bring  fruit  according  to  the  time  of  its  being    q  j  ,    ,. 
 planted.     A  vineyard  newly  plauted  cannot  bring  forth  so  much  fruit  as  that     for  fruit 
 which  is  come  to  a  good  growth,  or  to  lunger  standing.     The  apostle  alludes     to'tiie*time 
 to  this,  to  the  rebuke  of  the  Hebrew  church  :  "  For  when  for  the  time  ye     of  <"■■; 
 might  have  been  teachers,  ye  have  need  that  one  teach  you  again  which  be     hisvlneyard. 
 the  first  principles  of  the  oracles  of  God,"  &c.,  Heb.  v.  12.     They  had  made 
 
 but  a  poor  proficiency  in  knowledge,  considering  the  time  they  had  been  planted. 
 
 3.  Fruit  in  due  season.  God  sent  his  sen-ants  tor  to  receive  the  fruit  in  p<"^,'°.<''!' 
 the  season.  We  must  do  gwd  while  it  is  in  the  power  of  our  hand,  and  the  season 
 work  "  while  it  is  day,"  Johuix.  4.     When  the  wind  serves  the  mariner,  that  "'^ ''' 
 
 is  the  proper  season  for  him  to  hoist  up  his  sails  and  be  gone.  When  the  sowing  time  is 
 come,  the  husbandman  is  at  plough,  and  sows  his  seed ;  he  observes  the  season  of  sowing, 
 of  weeding,  and  of  reaping,  and  so  should  spiritual  husbandmen  also  ;  when  the  rain  falls, 
 and  softens  the  earth,  it  is  good  for  ploughing.  What  can  we  do  when  the  Spirit  is  with- 
 drawn, or  withholds  his  s\\'eet,  softening,  and  fruitful  influences  from  us  ?  Alas,  some 
 lose  the  season,  and  think  to  sow,  when  perhaps  their  reaping-time,  or  time  of  cutting 
 down  by  death  is  come. 
 
 4.  Fruit  according  to  that  measure  or  degree  of  grace  and  gifts  received,     q^j  ,^^, 
 Some  receive  more  grace,  and  greater  gifts  than  others :  some  receive  two     for,friiit, 
 talents,  some  five.     Some  have  much,  or  a  great  degree  of  knowledge,  and     foThedJ 
 others  are  entmsted  with  the  riches  of  this  world,  by  which  means  they  are     ^^"^  °f 
 enabled  to  do  much  more  for  the  church,  the  ministry,  and  poor,  than  others ;     ceiYedf" 
 and  God  expects  fruit  from  them  accordingly.     "  As  every  man  hath  received 
 
 the  gift,  even  so  administer  one  to  another,  as  good  stewards  of  the  manifold  grace  of  God," 
 whether  they  are  spiritual  gifts  or  abilities,  or  temporal  gifts,  God  looks  for  fruit,  and  the 
 increase  of  aU  he  bestows  upon  his  people. 
 
 5.  Fruit  accuriling  to  those  places  or  stations  wherein  God  hath  set  us, 
 
 whether  pastors,  deacons,  fathers,  or  masters  of  families,  or  ancient  members.  ^''"''fo"°Jur 
 Such  that  should  be  as  fathers  and  mothers  in  Israel,  God  looks  for  more  fruit  places  in 
 from  them  than  from  others.  Indeed  all  believers,  or  the  trees  of  the  Lord  y^df  '^""' 
 being  full  of  sap,  or  should  bring  forth  much  fruit.  "  Hereby  is  my  Father 
 glorified,  that  ye  bring  forth  much  fruit,  and  so  shall  ye  be  my  disciples,"  John  xv.  8.  So 
 it  will  appear  we  are  the  (Usciples  of  Christ,  or  "  Trees  of  righteousness,  the  planting  of 
 the  Lord,  that  he  may  be  glorified,"  Isa.  Ixi.  3. 
 
 APPLICATION. 
 
 1.     I  infer,  my  bif  tlu'cn  from  hence,  that  we  have  more  to  care  for,  work,  and  labour  for. 
 
472  THE   PARABLE   OF   THE   VINEYAED.  [bOOK   II. 
 
 than  our  own  families.  For  the  \ineyard  of  the  Lord  is  let  out  to  us,  he  hath  entrusted  us 
 with  his  vineyard  or  garden,  to  dress  it,  water  it,  and  weed  it,  and  to  keep  up  the  walls 
 thereof,  and  to  see  it  goes  not  to  decay  in  our  hauds. 
 
 2.  Also  know,  if  through  any  fault  or  neglect  of  oiu's,  it  runs  to  ruin  or  decay,  we  shall 
 be  called  to  an  account  for  it  one  day. 
 
 3.  This  severely  reproves  such  that  regard  not  the  aifairs  of  God's  church.  What,  say 
 some,  shall  I  wrong  my  family  to  support  the  church  ?  (God  forbid  there  should  be  any  such 
 persons  among  you ;)  and  let  such  know  that  God's  family  should  be  equally  (if  not  more,) 
 regarded  than  theii-  own.     Consider  here  a  few  things. 
 
 (1.)  AVill  any  wrong  then-  own  souls,  or  the  church  of  God,  to  enrich  themselves  and 
 their  children  ?     Shall  they  have  great  portions,  and  Christ  be  put  off  with  next  to  nothing? 
 
 (2.)  Is  not  the  soul  to  have  the  preference  above  the  body  ?  Is  it  not  more  noble,  more 
 precious  ?  And  so  ought  not  more  cost  and  pains  to  be  bestowed  on  that  than  on  our  out- 
 ward man,  or  on  children  ? 
 
 ( 3.)  Cannot  God  blast  what  we  have  of  the  things  of  this  world,  or  turn  them  into  a  curse, 
 if  we  neglect  his  vineyard  ?  nay,  hath  he  done  this  formerly  ?  See  what  the  Lord  by  the 
 prophet  saith  :  "  Ye  have  sown  much,  and  bring  in  little  ;  ye  eat,  but  have  not  enough  ; 
 ye  drink,  but  ye  are  not  filled  with  drink  ;  ye  clothe  you,  but  ye  are  not  warm  ;  and  he 
 that  earneth  wages,  doth  it  to  put  it  into  a  bag  with  holes,"  Hag.  i.  i5.  "Why, 
 Severe     re-     gg^jtij  i\jg  Lord  of  Hosts,  because  of  mine  house  tliat  is  waste.     "  And  ve  run 
 
 proof  to  such  .  ,  .  ,  T  •,,,.„  o  T       r. 
 
 as  neglect  every  man  m  to  MS  own  house.  1  smote  you  with  blastmg,  &c.  I  will  curse 
 yatd!'^'""'"  your  blessings  ;  yea,  I  have  cursed  them  already,  because  ye  lay  it  not  to 
 heart,"  Mai.  ii.  2.  Many  complain  of  badness  of  trade,  and  how  they  waste 
 their  substance,  and  are  grown  poor  ;  but  the  cause  of  this,  I  fear,  is  not  laid  to  heart, 
 may  be  the  church  and  interest  of  Christ  is,  and  hath  been  neglected. 
 
 (4.)  Should  not  our  love  run  in  that  channel  that  God's  love,  and  Christ's  love  runs  in? 
 "  He  loves  the  gates  of  Sion  more  than  all  the  dwelling  places  of  Jacob,"  Psal.  Ixxvii.  2. 
 Though  he  loves,  and  highly  approves  of  family  devotion,  and  the  care  of  oiu-  own  families, 
 yet  he  prefers  the  pubUc  worship  of  his  church  above  all  family  worship,  and  the  care  of 
 his  vineyard  above  the  care  of  our  own  families  or  houses. 
 
 (5.)  Should  not  the  example  of  holy  men  of  old  be  observed  by  us,  and  imitated  ?  they 
 are  left  as  a  pattern  for  us.  What  saith  holy  David,  "  The  zeal  of  thine  house  hath  eaten 
 me  up."  I  am  afraid  many  among  us  may  rather  say,  the  zeal  of  our  own  house  hath  eaten 
 up  our  thoughts,  our  talk,  our  time,  our  strength,  and  our  treasure  too,  and  but  little  of  it 
 hath  been  eat  up  with  zeal  for  God's  house. 
 
 (6.)  May  it  not  be  just  with  God  to  let  our  houses  and  families  fail  and  sink  when  we 
 are  careless,  and  regard  not  the  vineyard  or  house  of  God,  whether  that  flourishes  or  decays, 
 stands  or  falls  ? 
 
 (7.)  Suppose  God  should  say,  because  you  have  slighted  and  neglected  my  house,  my 
 vineyard,  my  worship,  my  ministry,  my  ordinances,  my  poor,  or  have  not  sought  first  of  all 
 my  kingdom,  "  Therefore  shaU  the  kingdom  of  God  be  taken  from  you,  and  given  to 
 another  nation,  bringing  forth  the  fruit  thereof."  Thus  be  dealt  by  the  Jews,  or  people  of 
 Israel. 
 
 Exhort.  Be  exhorted  to  laboiu-  after  fhiitfulness,  and  to  be  more  concerned  for  the  vine- 
 yard of  the  Lord  of  hosts. 
 
 Take  a  few  motives  to  press  this  upon  you. 
 
 1.  Consider  God  looks  for  fruit.  "  And  he  looked  that  it  shoidd  bring  forth  grapes,"  Isa. 
 v.  2.  He  expecteth  tliis  from  us,  considering  the  great  things  he  hath  done  for  us.  What 
 could  he  well  in  anordinary  way  do  more?  What  peace  have  we?  What  a  time  of  liberty? 
 What  a  clear  ministration?  What  showers  and  shuiing  from  heaven  have  we  had,  above  aU 
 people  in  the  world? 
 
 2.  Do  you  not  glory  of  that  union  you  have  with  Christ,  and  doubt  not  but  you  are  married 
 to  Christ?  WTiy  consider,  "  We  are  married  to  Christ,  that  we  should  bring  forth  fruit  to 
 God,"  Rom.  vii.  4.  May  it  not  be  feared,  that  many  of  you  are  deceived,  and  have  not 
 attained  as  yet  to  that  blessed  union,  since  you  are  so  barren  ? 
 
 3.  Consider  that  barrenness  imder  fruitful  seasons,  fruitful  showers,  and  fruitfid  shuiings, 
 exposeth  persons  to  God's  curse.  "  But  that  which  beareth  thorns  and  briers  is  rejected, 
 and  is  nigh  unto  cm'sing,  whose  end  is  to  be  burned,"  Heb.  vi.  8.  But  I  will  say  with  the 
 apostle,  "  I  hope  better  things  of  you,  and  things  that  accompany  salvation,  though  I  thus 
 speak,"  ver.  9. 
 
 4.  Know  however,  that  good  fruits,  fruits  of  righteousness  are  a  certain  evidence  of  the 
 
SEKM.   XXXI.]  THE   PAKABLE   OF    HIE   VINEYAT.D.  473 
 
 growth  of  grace,  and  of  our  union  with  Jesus  Christ.  "  Show  me  thy  faith  without  thy  works, 
 I  will  show  you  my  faith  by  my  works,"  James  ii.  18. 
 
 5.   Nothing  glorifies  GoJ  more  than  much  fruit,  nor  commends  religion,  and  puts  a  glory 
 upon  it  more  (to  convince  a  blind  world,)  than  love,  charity,  humility,  a  contempt  of  the 
 world, and  a  holy  and  heavenly  li*'e  and  conversation;  and  this  also  becomes  the 
 gospel  of  Christ,  and  the  house  of  God  for  ever.  ^'"'-  '■  ^''• 
 
 One  word  to  you  that  are  sinners,  or  such  as  yet  are  unrenewed. 
 
 1.  Consider,  you  must  become  good  trees  before  you  can  bring  forth  fruit  to  God  ;  you 
 must  be  united  to  Jesus  Christ,  and  be  bora  again.  All  the  fruit  which  unconverted  per- 
 sons bring  forth  is  but  the  product  of  nature,  and  but  dead  works,  it  not  being  the  fruit  of  the 
 Spirit,  nor  of  tlieu-  being  spiritually  quickened. 
 
 2.  Here  is  a  prize  put  into  your  hands,  a  vineyard  for  you  to  take  and  improve  for  God. 
 What  do  you  say,  are  you  willing  to  become  husbandmen,  the  Lord's  husbandmen,  to  work 
 in  his  vineyard  ?  I  will  tell  you,  though  his  wages  is  called  a  penny,  it  will  be  more  in  value 
 than  the  crowns  and  kingdoms  of  this  world. 
 
 3.  Never  think  to  become  fruitful  to  God,  unless  you  are  joined  to  the  Lord,  nor  honour 
 him  as  you  ought,  until  you  join  yourselves  to  his  church,  or  enter  into  tlie  Lord's  vine_yard. 
 
 Shall  a  choice  plant  or  flower  be  suffered  to  grow  in  the  common  field,  where  it  is  in  danger 
 to  be  trodden  down,  or  plucked  up  by  every  traveller  ?  No,  it  ought  to  be  transplanted  mto 
 some  vineyard  ;  so  should  you  that  are  good  trees  be  set  in  God's  vmeyard,  that  you  may  be 
 cared  for,  aud  preserved  from  all  dangers. 
 
 But  so  much  now. 
 
 SERMON    XXXI. 
 
 Jesus  sailh  unto  them,  Did  you  never  read  in  the  scriptures,  that  the  stone  that  the  builders 
 rejected,  the  same  is  bmoine  the  head-slone  of  the  corner  ?  This  is  the  Lord's  doing." — 
 &c..  Matt.  xxi.  42." 
 
 I  TOLD  you  by  builders  here,  our  Saviour  meant  the  Scribes  and  Pharisees,  and  '^''o  .  ">« 
 masters  of  Israel.  w'ere. ""   "^^ 
 
 2.  He  may  refer  also  to  any  particular  person,  who  is  compared  to  a  builder. 
 
 "  Every  wise  man  that  hears  Christ's  sayings,  and  doth  them,  is  likened  to  a  buOder,"  Matt, 
 vii.  24. 
 
 3.  Moreover,  gospel  ministers  are  spiritual  builders  ;  they  build  not  only  their  own  souls 
 upon  Jesus  Christ,  but  others  also ;  and  not  only  particular  souls,  but  ehurclies  also.  "  Accord- 
 hig  to  the  grace  of  God  given  unto  me,  as  a  wise  master-builder,  1  have  laid  the  foundation," 
 &c.,  1  Cor.  in.  10. 
 
 Note  from  hence, 
 
 Doct.  I.     That  the  ministers  of  Christ  are  spiritual  builders. 
 
 Doct.  II.  That  Jesus  Christ  is  the  only  foundation,  upon  which  all  wise  builders  build 
 themselves  and  others. 
 
 Doct.  UI.  That  some  mmisters  or  builders  reject  Christ,  who  is  the  foundation  and  chief 
 corncsr-stone. 
 
 Doct.  IV.  That  the  laying  of  Christ  as  the  foundation  and  head-stone  of  the  corner,  is 
 the  Lord's  doing. 
 
 Doct.  V.  That  Jesus  Christ  being  laid  for  a  foundation,  and  yet  rejected  by  some  of  the 
 chief  builders,  is  a  marvellous  thing  in  the  sight  of  God's  people. 
 
 I  shall  begin  with  the  first  of  these. 
 
 Doct.  I.     That  the  ministers  of  Christ  are  spiritual  builders. 
 
 First,  Let  me  premise  some  things,  viz. 
 
 1.     That  God  himself  is  the  chief  master-builder.     "  He  that  builds  all  things  is  God," 
 lieb.  iii.  4.     He  that  built  all  things  must  needs  be  tlie  groat  and  chief  builder.     (1.)  God 
 built  this  world,  the  heavens,  and  the  earth,  and  the  whole  fabric  thereof;  it 
 was  he  that  laid  the  f  jundation  of  the  earth,  and  spread  forth  the  heavens  as     ji,^  ^ 
 
 a  curtain.  (2.)  Our  bodies  and  souls  are  of  God's  framing.  "  He  is  God  our  God  is  the 
 Maker — thou  hast  made  us,  and  not  we  ourselves."  Again  it  is  said,  "  We  "^lef  builder, 
 are  all  the  work  of  thy  hands."     (3.)  The  angels  also  were  made  and  framed  by  the  1-ord  ; 
 
474  THE   PAEAELE   OF   THE    VINEYARD.  [bOOK   II. 
 
 it  was  he  that  gave  them  being.     (4.)  It  was  the  Lord  also  that  formed  the  blessed  botly 
 of  our  Lord  -Jesus  Christ.     Therefore  the  great  God  is  the  chief  Master-builder. 
 
 2.  God  is  the  chief  spiritual  Builder,  in  that  Clirist  as  Mediator  was  but  his  servant,  by 
 whom  he  builds  his  church,  and  ministers  are  his  under-workmen.  Also  all  that  wis- 
 dom and  skill  they  have,  is  given  them  from  the  Lord.  "  According  to  the  grace  of  God 
 which  is  given  me  as  a  wise  master-builder,  I  have  laid  the  foundation,"  &c.,  1  Cor.  iii.  10. 
 
 3.  In  that  they  ought  not  to  do  anything,  but  by  his  order  and  special  directions,  nor 
 otherwise  than  according  to  the  pattern  he  hath  given  them  in  liis  word  ;  not  one  nail  nor  pin 
 must  be  put  into  the  building,  without  his  direction. 
 
 4.  In  that  the  great  God  laid  Jesus  Christ  for  a  foundation.  "  Behold  I  lay  in  Zion  for  a 
 foundation,  a  Stone,"  &c.,  Isa.  xxviii.  16. 
 
 Jj.  In  that  both  matter  and  form  of  the  building  is  contrived,  appointed,  and  ordered  by 
 God  himself,  of  what  form,  of  what  materials,  what  kind  of  stones,  how  hewn,  squared,  and 
 polished  by  his  word  and  Spirit.     All  is  the  Father's  own  appointment. 
 
 Secondly,  I  shall  proceed,  and  show  you  how  fitly  ministers  may  be  compared  to  builders. 
 1.  A  builder  ought  to  be  a  man  of  wisdom,  or  one  skilful  in  the  art  and  mys- 
 the*'^  Gm  el  ^^^^  "^  building :  so  ought  every  minister  to  be  endowed  with  wisdom  in  the 
 are  builders,  mystery  of  spiritual  building.  An  ignorant  builder  is  not  to  be  employed  in  any 
 ordinary  building,  much  less  in  the  king's  palace ;  but  great  care  should  be 
 taken,  that  no  ignorant  preacher  should  be  employed  in  building  the  souls  of  men,  and  church 
 of  the  living  God.  What  ignorant  builders  were  they  that  called  themselves  master-builders 
 in  Israel,  who  knew  not  on  what  foundation  to  build,  but  rejected  the  chief  Comer-stone  ? 
 
 2.  A  wise  master-builder  takes  special  care,  first  of  all  to  lay  a  right  foundation,  and  to  lay 
 it  widely  also.  Moreover,  he  must  know  what  matter,  or  with  what  materials  he  must  build 
 thereon,  that  the  superstructure  may  suit  or  agree  (in  some  degree  at  least)  with  the  founda- 
 tion. So  should  all  spiritual  builders  see  what  kind  of  materials  they  lay  into  the  spiritual 
 building :  and  as  Christ  is  a  livmg  foundation,  so  the  stones  that  build  up  his  spiritual  house, 
 should  be  also  spiritual  stones.  "  Ye  also  as  lively  stones,"  &c.,  1 1'et.  vii.  5,  6.  Their  care 
 about  laying  a  good  and  sure  foundation,  ought  to  be  for  divers  reasons. 
 
 (1.)  Because  of  the  worth  and  preciousness  of  the  souls  of  men,  who  ai'e 
 :f,t^nn' „*"''"?;     to  be  built  thereon. 
 
 uation  ought 
 
 to  be  laid.  (2.)  Because  if  they  are  built  upon  a  false  foundation,  or  a  rotten  founda- 
 
 tion, the  soul,  and  all  that  is  built  thereon,  will  fall  and  perish  for  ever ; 
 nay,  and  the  fall  of  such  wUl  be  exceeding  great  also,  as  our  Lord  himself  shows  us, 
 Matt.  vii.  27. 
 
 (3.)  Because  in  this  consisted  the  foUy  and  ruin  of  those  Jewish  builders.  This  par- 
 able shows  how  they  rejected  Jesus  Chiist ;  "  Yet  other  foundation  no  man  can  lay,"  1 
 Cor.  iii.  11.  But  on  this  foundation  they  did  not,  would  not  build,  not  on  Jesus  Christ, 
 not  on  his  merits  and  inghteousness,  no,  but  upon  their  own  legal  inherent  righteousness. 
 
 3.  A  builder  sometimes  before  he  can  build,  hath  an  old  building  to  pull  down,  and 
 
 much  rabbish  also  to  remove,  before  he  lay  the  foundation  ;  like  as  the  poor 
 mile  o'^ened"  J^ws  had,  that  rebuilt  the  material  temple.  So  it  is  here  :  (1.)  For  there 
 Matt.  vu.  24|  was  the  Jewish  church  to  be  pulled  down,  it  being  grown  old ;  and  belong- 
 ^^'  ing  to  the  old  covenant,  it  must  stand  no  longer.     (2.)  There  was  the  rub- 
 
 bish of  false  doctrine,  that  was  among  them,  about  justification,  to  be  re- 
 moved also.  This  was  in  the  apostles"  way,  and  made  them  to  work  hard  to  remove 
 and  take  it  quite  away.  The  Jews  were  hardly  brought  to  renounce  their  old  chm'ch- 
 state,  and  church-membership,  wliich  took  in  the  carnal  seed;  they  pleaded  they  had 
 Abraham  to  their  father.  And  as  difficult  it  was  to  take  them  off  of  their  own  righteous- 
 ness, circumcision,  and  other  legal  rites  and  ceremonies.  Alas,  these  blind 
 dere'*'  have  builders  would  by  all  means  build  on  the  rubbish  of  their  own  good  works, 
 much  rub-  when  indeed  they  had  none,  for  their  works  were  evil.  Moreover,  Christ's 
 more.  '^  ministers  now  have  much  work  to  do,  to  remove  the  rubbish  that  lies  in 
 their  way.  Blessed  Luther  was  raised  up  to  remove  the  rubbish  of  the 
 Popish  church  about  justification,  and  it  was  the  main  business  he  was  to  do,  and  he  la- 
 boured hard,  and  like  a  wise  builder.  The  opposition  he  met  with  fi'om  Popish  work- 
 mongers,  was  very  great ;  and  what  rubbish  he  removed  in  the  day  time,  Satan  by  his 
 ministers  strove  to  throw  in  his  way  by  night. 
 
 We  also  in  oirr  days  have  not  only  like  rubbish  to  remove,  in  respect  of  justification, 
 and  other  doctrinal  truths,  but  also  in  respect  of  self-constitution  and  discipline,  which 
 Luther  concerned  himself  but  little  about.     (1.)  We  have  the  old  popjish  doctrine  in  a 
 
SEK5I.    XXXI.]  THE    PARABLE   OF   THE    VINEYARD.  475 
 
 new  ilisi,'uise,  lying  in  our  way,  about  justification ;  many  now  striving  to  mix  with 
 Christ's  righteousness,  their  own  faith,  obedience,  and  good  works.  (2.)  The  Popish 
 constitution  of  the  visible  church,  and  many  popisli  ceremonies,  and  stones  of  Babylon 
 also  lie  in  our  way.  How  do  some  argue  for  a  national  church,  and  others  for  the  fleslily 
 seed  to  be  church  members,  being  ignorant  of  that  twofold  covenant  God  made  with  Abra- 
 ham. (3.)  We  have  also  the  rubbish  of  many  en-ors,  and  damnable  heresies,  to  remove  ; 
 some  denying  Christ  to  be  the  Sou  of  God,  or  of  the  same  essence  with  the  Fatlier ; 
 also  his  satisfaction :  some  build  on  the  light  within,  and  others  on  the  power  of  the 
 creature.  Moreover,  many  of  late  strive  to  overthrow  at  once  the  very  foundation  of  the 
 Christian  religion,  declaring  that  there  is  nothing  mysterious  in  Christianity,  the  better 
 to  establish  their  wUd  notions,  of  ciyuig  up  only  natural  rehgion,  ritUculing  the  doctrine 
 of  the  gospel  about  imputative  righteousness,  and  magnifying  depraved  reason  above  the 
 revelation  of  Christ  in  his  blessed  word  ;  so  that  spiritual  builders,  Christ's  ministers,  have 
 hard  work,  in  withstantUng  these  Sanballats,  besides  other  rubbish  they  have  to  remove. 
 
 4.  A  builder's  work  is  hard  also,  in  hewing  and  squaring  timber  and  stones 
 for  the  builduig,  some  of  which  are  rugged,  knotty,  and  very  cross-grained  ; 
 
 so  ministers  (who  build  with  proper  material)  find  many  sinners  like  knotty  ^'ort^'^hard 
 
 timber,  or  rough  stones,  viz.,  obstinate,  stubborn,  proud,  and  self-conceited,  like  builders, 
 
 and  of  a  scragijed  and  perverse  spirit  or  temper.     Not  one  stone  indeed  can,  and  squaring 
 
 without  the  hand  of  the  Almiglity  God,  the  great  Master-builder,  be  fitted  for  timber    and 
 
 the  building.     My  brethren,  the  ministry  of  gospel  is  to  "  bring  hills  and  buiid    God's 
 
 mountains  low,  and  to  fill  up,  or  exalt  valleys  ;  to  make  the  crooked  straight,  temple, 
 and  rough  things  plain  :"  which  is  not  easily  done.     0  what  unmortified  spi- 
 rits, cross  and  contradicting  spirits  do  ministers  meet  with  ?  They  are  Christ's 
 
 axe,  or  instruments  in  liis  hand.  "  I  have  hewed  them  by  the  prophets,"  &c.  The  word 
 of  God  is  the  hammer,  by  wliich  rocks  are  broken  to  pieces,  Hos.  vi.  5  ;  Jer.  xxiii.  29. 
 
 5.  A  builder  prepares  his  materials  first,  and  makes  everything  ready  be-  jiatter  of 
 fore  he  raiseth  the  superstructui-e  :  so  should  Christ's  sphitual  builders,  a  building 
 "  Prepare  thy  work  without,  and  make  it  fit  for  thyself  in  the  field,  and  then  preparedand 
 build  thy  house,"  Prov.  xxiv.  27.  (1.)  Ministers  must  not  lay  stones  into  ^({^o„t  ^' 
 the  buihhng,  as  they  come  out  of  the  quarry,  or  as  they  come  into  the  world  : 
 
 let  them  be  dug  out  of  what  pit  or  quarry  soever,  they  are  by  nature  the  ofl'spring  of 
 dead  Adam,  and  children  of  wrath.  "  Look  unto  the  rock  from  which  ye  were  hewed, 
 and  to  the  hole  of  the  pit  whence  ye  were  digged,"  Isa.  li.  2.  "  Thy  father  was  an 
 Amorite,  and  thy  mother  an  Hittite,"  Ezek.  xvi.  3.  (2.)  They  must  lay  no  unconverted 
 persons  into  God's  temple;  they  must  be  born  again ;  not  baptized  and  then  taught,  or 
 made  disciples  ;  no  this  is  contrary  to  the  directions  and  pattern  given  in  the  moimt. 
 "  Go,  di'Sciple  all  nations,  baptizing  them,"  Matt,  xxviii.  18,  19  ;  i.  e.,  such  that  are  first 
 taught,  or  made  disciples :  to  act  otherwise  is  to  pervert  the  order  of  the  great  commission. 
 Our  Lord  would  have  his  ministers  to  build  with  such  materials,  that  there  might  be  no 
 need  of  the  axe  to  hew  them  (1  mean  use  means  or  pains  to  renew  them)  after  they  are 
 laid  into  the  building.  The  building  of  Solomon's  temple  was  a  type  of  this.  "  And  the 
 house,  wiien  it  was  a  building,  was  built  of  stone  made  ready  before  it  was  brought  thi- 
 ther :  so  that  there  was  neither  hammer,  nor  axe,  nor  any  tool  of  iron  heard  in  the  house, 
 while  it  was  in  building,"  1  King  v.  7.  But  can  this  be  expected  by  some  builders  now, 
 who  build  with  materials,  or  subjects  uncapable  to  be  either  hewed  or  squared,  I  mean  in- 
 fants, or  such  who  only  are  once  born,  not  being  capable  subjects  of  faith  and  repentance  ? 
 and  if  they  lay  such  stones  in  the  building,  will  there  not  need  both  the  axe  and  the 
 hammer  of  the  word  afterwards  ? 
 
 The    church 
 
 t5.  I  told  you  a  builder  is  to  consider  the  quality  or  nature  of  the  founda- 
 
 must 
 
 tion  ;  if  it  be  a  rich  and  costly  one,  the  materials  ought  to  bear  some  pro-  built  with 
 portion  thereto.  Now  the  foundation  on  which  we  build,  is  a  precious  stone,  Eig^'stonea?" 
 far  exceeding  the  rich  sapphire,  sardius,  or  beryl ;  nay,  a  living  stone,  elect, 
 precious,  of  infinite  worth  and  value  :  therefore  ministers  must  see  tbey  build  not  thereon 
 unhewn  wood,  brick,  or  rough  stones,  but  gold,  silver,  and  precious  stones,  that  there  may 
 be  a  suitableness  between  the  foundation  and  the  superstructure  ;  they  must  be  lively 
 "  stones  that  build  up  the  spiritual  house,"  1  Pet.  2 ;  i.  e.,  men  and  women  that  have  a 
 prmciple  of  divine  life  in  them,  such  that  are  born  again,  born  of  God,  or  new  creatures. 
 
 7.  A  master-builder  knows  how  many  principal  pillars,  main  jiillars,  the  pa-  a  Minister 
 lace  is  to  have,  which  he  is  to  build  for  the  king  ;  and  be  knows  also  the  pro-  the"'nu'?"ber 
 per  placing  of  every  one  of  them  ;  so  a  minister  ought  to  know  the  number  of  thefunda- 
 of  fundamental  priiicipies.  wlvation.  " 
 
476  THE   PARABLE    OF    THE    VINEYAED.  [boOK    II. 
 
 (1.  Fundamentals  of  salvation,  or  all  tbe  essentials  of  the  Christian  religion,  which 
 every  believer  should  be  established  in,  nay  and  is  established  in,  or  he  can  be  no  true 
 Christian :  for  he  that  errs  in  any  fundamental  point,  or  in  an  essential  of  salvation,  is 
 an  heretic,  and  without  reiientance  cannot  be  saved. 
 
 (2.)  Moreover,  he  ought  to  know  how  many  essentials,  or  fundamental 
 mimber  a''d  P™ciples  there  are  contained  in  the  constitution  of  a  true  regular  gospel 
 fundamen-  churcb,  and  also  know  how,  and  where  to  place  them  in  order  ;  for  if  a  church 
 ^80)16°*^  *  want  but  one  essential  principle,  it  is  defective,  and  no  complete  congregation, 
 church.  according  to  the  primitive  constitution  :  if  it  hath  sis,  as  it  appears  it  hath, 
 
 and  wants  but  one,  it  is  imperfect ;  the  six  are  these,  viz.,  "  Repentance,  faith,  baptism, 
 laying  on  of  hands,  tlie  belief  of  the  resurrection  of  the  dead,  and  the  eternal  judgment," 
 Heb.  \-i.  1,  2;  Heb.  v.  12  ;  Acts  viii.  12,  17  ;  Acts  xix.  6.  These  are  called  fundamen- 
 tals, or  foundation  principles.  But  certainly  "  baptism,  and  laying  on  of  hands,"  are  not 
 fundamentals  of  salvation  :  for  can  none  be  saved,  but  such  that  are  baptized,  &c.  ?  evi- 
 dent it  is,  the  penitent  thief  was  saved,  but  he  was  not  baptized.  These  six  principles 
 therefore,  as  here  laid  down,  are  fundamentals  of  a  gospel  church  :  and  as  some  are  such, 
 so  they  all  belong  to  babes  in  Christ,  or  are  the  A  B  C  of  a  Christian  man,  in  order  to 
 his  regular  admittance  into  the  church.  True,  a  church  may  be  materially  a  true  church, 
 and  formally  true,  too,  (i.  e.,  they  may  give  themselves  up  to  the  Lord,  and  to  one  ano- 
 ther, as  a  congregation,  to  walk  together  in  the  fellowship  of  the  gospel)  who  may  not  be 
 baptized,  nor  own  laying  on  of  hands  ;  but  then  they  must  be  considered,  not  a  complete 
 gospel  church,  but  in  some  things  defective,  in  respect  to  its  constitution  and  regular  gos- 
 pel form,  or  as  wanting  a  pillar,  &c.  A  house  may  be  a  real  house,  though  it  may  want 
 a  principal  post  it  stands  on  ;  it  may  be  pretty  firm,  and  may  stand  though  one  be  missing ; 
 however,  it  is  not  so  safe,  to  want  one  prineijile  of  the  doctrine  of  Christ.  ' 
 Ministers  8.  A  builder  of  a  great  and  famous  house,  hath  not  only  his  rule,  but  the 
 
 by"theraie*of  ^'^^^^  "r  pattern  of  it  also,  he  works  by  rule  :  so  a  minister  hath  the  rule  of 
 God's  word,  God's  word,  the  rule  of  the  holy  gospel,  and  also  the  pattern  of  the  first  apos- 
 tolical churches  :  the  church  at  Jerusalem  was  a  ]iattern  for  all  churches,  being 
 the  first  church  planted,  or  built  after  Christ's  ascension,  and  the  pom-ing  forth  of  the  Holy 
 Spirit. 
 
 A  spiritual  9.  A  builder  must  see  that  all  the  building  be  well  and  fitly  framed  toge- 
 Diust'bf  fiti7  *^^'''  ^'^^  '^U  fastened  upon,  and  fixed  to  the  foundation  :  so  a  muiister  must 
 framed.  endeavour,  and  see  that  all  the  saints  or  members  of  the  church,  are  well  knit 
 
 or  united  one  to  another  by  the  Spirit,  and  bonds  of  .love,  and  well  fastened  and  imited 
 by  the  same  Spirit  to  Jesus  Christ.  "  And  are  built  upon  the  foundation  of  the  apostles 
 and  prophets,  Jesus  Christ  being  the  chief  comer-stone.  In  whom  all  the  building  fitly 
 framed  together,  groweth  unto  an  holy  temple  in  the  Lord.  In  whom  you  also  are  buOt 
 together  for  an  habitation  of  God,  through  the  Spirit,"  Eph.  ii.  20,  21,  22. 
 
 10.     A  builder  gives  special  directions  about  the  door  into  the  house,  and 
 that  the  way  be  plain  to  the  house,  that  strangers  may  readOy  find  it ;  so  ought 
 Suid'^show    ^  minister  to  make  known  what  ordinances  are  uiitiating,  or  which  tend  to  the 
 the  door  into    letting  into  a  visible  church.     Now  all  protestants  generally  agree,  that  bap- 
 tiec  urch.       jjgj^  j^  ^^  initiating  ordinance,  and  that  no  unbaptized  person  should  be  let 
 into  a  gospel-congregation. 
 .  Lastly,  a  builder,  after  the  foundation  is  laid,  and  he  has  raised  the  super- 
 
 must'buiid       structure,  goes  on  to  finish  or  perfect  the  whole  building  ;  so  ouglit  every  mi- 
 iD  tiiei'rmos?     i^ster  to  SCO  to  perfect  the  whole  work,  or  to  press  the  saints  to  follow  peace 
 holy  faith.       and  holiness,  even  to  go  on  unto  perfection,  that  every  member  may  be  pre- 
 sented blameless  in  Christ  Jesus. 
 
 APPLICATION. 
 
 1.  Bless  God  for  Christ,  in  that  he  is  laid  for  a  foundation.  How  safe  is  that  house, 
 and  that  soul  that  is  built  upon  him.  What  a  precious  and  durable  rock  is  Jesus  Christ  ? 
 How  happy  are  tnie  Protestant  churches  which  are  built  upon  Christ  ?  how  firm  do  they 
 stand  ?  and  on  what  a  rotten  foundation  is  the  Popish  church  built  upon,  that  is  built,  as 
 they  say,  upon  Peter  ?  but  it  is  built  indeed  upon  the  traditions  of  men,  or  upon  the  sands, 
 or  without  a  foundation,  it  having  sprung  out  of  the  apostacy  ;  and  the  Pope  may  as  well 
 be  said  to  be  its  foundation,  as  its  head  ;  for  he  that  is  the  head  of  the  true  church,  is  the 
 foundation  thereof. 
 
SERM.    XXXI.]  THE    PARABLE    OF    THE    VINEYARD.  477 
 
 2.  It  may  inform  also,  of  the  great  danger  of  rejecting  Jesus  Christ,  the  j^^  —^^^ 
 only  founilation  of  the  church,  of  our  faith  and  salvation  ;    and  what  do  they  danger  of  re- 
 less  than  reject  Christ,  the  chief  corner-stone,  that  rock  on  which  he  hath  iomef-stone. 
 built  his  church,  who  deny  his  GotUiead  ?     "  Thou  art  Christ,  the  Son  of  the 
 
 living  God,"  Matt.  x\-i.  16.  God  of  the  essence  of  the  Father  ;  the  Son  of  llan,  or  Man 
 of  the  seed  of  David,  Gud-man  in  one  person.  On  this  Christ  tluis  owned,  thus  believed 
 in  and  confessed,  is  the  church  of  God  built ;  and  what  do  they  less  than  reject  this  foun- 
 dation, who  build  their  salvation  on  morahty,  on  a  sober  life,  or  on  the  light  within,  or  on 
 their  own  inherent  righteousness,  or  on  the  mere  mercy  of  an  absolute  God,  and  are  igno- 
 rant of,  or  own  not  Christ  the  Mediator  ? 
 
 3.  Also  do  not  such  reject  this  corner-stone,  that  believe  not  in  Christ,  or  that  refuse  the 
 ofiers  of  gi-ace,  or  that  live  in  a  continual  neglect  of  the  means  thereof,  and  defer  the  busi- 
 ness of  salvation  out  of  love  to  sin,  or  this  world  ? 
 
 4.  Sloreover,  it  informs  us,  what  a  great  blessing  faithful  gospel-ministers  3-],^  blessing 
 are  to  a  people,  and  to  the  church  of  God.     Can  a  house  be  built  without  bull-  of  gospel 
 ders,  or  such  who  are  skilled  in  that  art  and  mystery  ?   so  how  can  souls  be-  great.  ^ 
 lieve  without  a  preacher  sent  of  God,  or  churches  be  built,  unless  God  raise  up 
 
 some  men,  endowed  with  wisdom  and  skill  in  gospel  mysteries,  who  well  know  both  the 
 matter  and  form  of  a  true  church,  and  how  to  buUd  it  by  the  rule  Christ  hath 
 left  ?     And  how  should  such  builders  be  encouraged  and  honoured  for  their     ^  ^'"■-  "•  '• 
 work  sake,  they  being  labourers  together  with  God,  and  stewards  of  the  my-     '  *^°'-  "■  '• 
 steries  of  Christ  ? 
 
 5.  It  may  also  be  for  caution  to  ministers  to  take  heed  what  doctrine  they  preach,  and 
 what  materials  they  lay  into  the  building  ;  not  wood,  hay,  or  stubble,  but  gold,  sUver,  and 
 precious  stones.  The  day  is  coming  that  will  tiy  or  declare  "  e\  ery  man's  work,  of  what 
 sort  it  is,"  1  Cor.  iii.  13. 
 
 6.  What  comfort  may  this  afford  also  to  aU  such  that  are  truly  built  upon  the  Lord 
 Jesus  Christ  ?  such  churches  are  precious  churches,  and  souls  blessed  souls  ;  their  state 
 is  happy,  and  their  standing  is  sure.  There  are  many  other  uses  that  might  be  made, 
 which  1  will  leave  to  you  to  make. 
 
 I  shall  proceed  to  another  proposition,  viz. 
 
 Doct.  That  Jesus  Christ  is  the  chief  stone,  or  the  only  foundation  of  God's  spu'itual  build- 
 ing- 
 
 I.  I  shall  prove  this  proposition. 
 
 n.  Show  what  use  Clirist  is  of,  considered  as  a  foundation,  and  as  a  chief  corner-stone. 
 
 III.  Show  who  reject  Christ,  as  the  only  foundation,  and  chief  corner-stone. 
 
 IV.  Apply  it. 
 
 1.  I  shall  prove  that  Jesns  Christ  is  the  only  foimdation,  and  chief  comer-     Christ  the 
 stone,  upon  which  the  souls  of  all  true  believers  are  built,  and  the  true  church     dation. 
 is  built. 
 
 1.  He  is  called  the  foundation-stone.  "  Behold  I  lay  in  Sion,  for  a  foundation,  a  stone, 
 a  tried  stone,  a  precious  corner-stone,  elect,  precious,"  Isa.  xxviii.  16.  In  another  place 
 he  is  called  the  chief  corner-stone  ;  "  Behold  I  lay  in  Sion  a  chief  corner-stone,  elect,  pre- 
 cious," 1  Pet.  ii.  6.  Now  all  know  the  foundation  stone  is  the  chief  stone  of  all  the  build- 
 ing, because  take  away  the  foundation-stone,  and  the  whole  building  presently  is  over- 
 tlirown,  and  falleth  down  to  the  gi'ound. 
 
 2.  Because  there  is  no  other  foundation  but  Christ  alone.  "  Other  foundation  can  no 
 man  lay,  but  that  which  is  laid,  which  is  Jesus  Christ,"  1  Cor.  iii.  11.  Therefore  such 
 that  build  not  upon  Jesus  Christ,  build  without  a  foundation  ;  "  Like  a  man  that  builds  an 
 house  without  a  foundation,"  Luke  vi.  48. 
 
 n.  I  shall  show  what  use  Chrbt  is  of,  in  the  spiritual  building,  or  show  what  Christ  as 
 a  foundation  does  denote. 
 
 First,  Jesus  Cluist  is  of  the  same  use  to  the  spiritual  building,  as  a  foundation  is  to  a 
 material  building,  which  is  well  laid. 
 
 1.  A  foundation  for  a  building  that  is  well  laid,  is  deeply  laid,  such  dig  ^n*^?"!*" 
 deep  ;  so  Christ  was  deeply  laid.  (1.]  In  the  eternal  decree  and  purpose  of  deep. 
 God.  God  designed  from  everlasting  to  lay  the  Lord  Jesus  Christ,  as  the 
 foundation  on  which  all  his  elect  should  build  (and  on  whom  he  would  build  ever}-  believer, 
 and  his  chmxh  also)  yea,  the  whole  Trinity  were  concerned  in  deep  counsel,  to  lay  Christ 
 as  Mediator,  on  whom  all  that  are,  or  shall  be  saved,  were  to  buiJd,  or  be  built  by  God 
 himself.  (2.)  And  such  that  will  build  on  him,  must  dig  (as  it  were)  deep  into  God's 
 eternal  purpose  and  decree,  and  there  they  will  find  Christ  laid  for  a  foundation. 
 
478  THE   PARABLE    OF    THE   V1\EYARP.  [bOOK   II 
 
 2.  A  foundatiou  also  is  actually  laid,  when  tlie  kiikler  is  fixed  in  his  pur- 
 Christ  ac-  pose,  nnd  hath  dug  deep,  and  finds  firm  gi-ound,  or  safe  building,  he  then  laj-s 
 forafounda-  the  foundation-stone;  so  the  Father  finding  in  his  eternal  wisdom,  and  accord- 
 ''""•  ing  to  that  counsel  held  in  eternity,  good,  safe,  and  firm  building  on  his  own 
 
 The  Fattier  ^°°  ^^  Mediator,  he  laid  him  for  the  foundation.  (1.)  Li  that  holy  covenant 
 found  pood  and  compact  that  was  between  God  the  Father,  and  God  the  Son,  before  the 
 fayingViirist  foundation  of  the  earth  was  laid  ;  he  foreseeing  the  fall  of  man,  laid  Jesus 
 for  thefoun-  Christ  in  the  covenant  of  redemption,  or  covenant  of  grace  and  peace,  as  the 
 ^  '""■  only  foundation.  Hence  the  Father  saith,  "  Behold,  I  lay  in  Sion,  for  afoim- 
 
 dation,  a  stone,"  &c.  He  had  laid  him  in  his  decree,  and  in  that  holy  compact,  and  there- 
 fore he  in  the  execution  of  the  same  decree  and  covenant,  actually  also  laid  our  Lord  Jesus 
 Christ,  as  the  foundation-stone,  &c.  This  I  have  spoken  to  in  opening  the  parts  of  this 
 parable  ;  therefore  I  shall  proceed. 
 
 3.  Jesus  Christ  laid  himself  for  a  foundation.  (1.)  la  his  doctrine.  "  Upon  this 
 rock  I  will  build  my  church,  and  tlie  gates  of  bell  shall  not  prevail  against  it ;"  that  is, 
 upon  myself,  as  thou  hast  confessed  me  to  be  the  Christ,  "  The  Man  Christ  Jesus  ;  Jesus, 
 the  Son  of  the  living  God."  Thus  he  hath  laid  himself  for  a  foundation,  on  which  we 
 must  be  built.  (2.)  Christ  laid  himself  for  the  foundation  also,  in  his  actual  obedience, 
 and  bis  death,  in  bearing  our  sins,  and  that  wrath  that  was  due  to  us  for  them,  and  so  sa- 
 tisfying the  justice  of  God  ;  or  on  his  active  aad  passivs  obedience,  or  on  what  he  did  and 
 suffered,  we  must  buihl  our  justification,  pardon  of  sin,  and  salvation. 
 
 4.  The  ministers  of  Christ  also  lay  Jesus  Christ  for  the  foundation  ;  as 
 Minister  lay  Paul  saith,"  According  to  the  grace  of  God,  which  is  given  to  me,  as  a  wise 
 foundation.      Eoaster-builder,  I  have  laid  the  foundation."      This  is  a  ministerial  laying  of 
 
 Christ  for  the  foundation.  Paul  preached  Jesus  to  be  the  foundation,  and 
 chief  corner-stone,  upon  which  he  taught  all  be  preached  to  build  their  faith  and  hope  of 
 salvation. 
 
 5.  Every  true  believer,  by  the  Holy  Spirit,  may  be  said  likewise  to  lay 
 Believers  the  Lord  Jesus  Christ  for  the  foundation  ;  he  refuses  all  other  foundations, 
 Christ'for  a  and  will  build  upon  nothing  else  but  Christ  alone.  And  thus  Christ  is  laid 
 foundation.      ^^  ^j^g  fouiKlation  of  the  sjiiritual  building,  nay,  and  a  believer  lays  Christ 
 
 deep  also.  (1.)  I)eep  in  his  judgment  and  understanding.  (2.)  Deep  in 
 his  faith,  trust,  and  dependance.     (3.)     And  deep  in  his  love  and  affections. 
 
 Secondly,  Christ,  as  the  foundation,  is  of  great  use,  not  only  in  respect  of  what  a  foun- 
 dation is  to  a  house,  but  also  for  direction. 
 
 Christ  aa  a  L     III  respect  of  what  kind  of  foundation  he  is,  viz.,  a  precious  stone, 
 
 foundation  rpjjig  gijows  the  excelleucy  and  glory  of  this  foundation,  and  also  what  a  glo- 
 tion  to  the  rious  fabric  God  intends  to  raise  and  build  upon  him.  If  you  see  a  master-builder 
 builder.  ^^,^g  builds  a  house  for  a  mighty  prince)  to  lay  the  foundation  with  precious 
 
 stones  of  an  inestimable  value,  as  jasper,  sapphire,  emerald,  chrysolites,  beryl,  onyx,  or 
 the  like  ;  you  presently,  say,  0  what  a  rare,  a  costly,  and  glorious  house  will  that  be, 
 which  he  designs  to  build  on  such  a  foundation  !  for  he  concludes  there  will  be  some  pro- 
 portion or  suitableness  between  the  foundation  and  the  superstructure.  So  it  is  here. 
 Hence  the  new  Jerusalem  (a  figure  of  the  church)  as  the  foundation,  is  laid  with  precious 
 stones  ;  "  So  the  twelve  gates  were  made  of  twelve  pearls,  and  the  city  paved  with  piire 
 gold,"  Rev.  xxi.  21. 
 
 2.  The  Lord  Jesus  is  not  only  called  a  precious  stone,  but  also  a  chosen  stone ;  for  like 
 as  a  wise  builder  chooseth  out  stones  that  are  most  fit  for  the  foundation,  both  for  beauty 
 and  duration,  so  the  wisdom  of  God  chose  Christ  as  a  most  fit  foundation  stone  in  eveiy 
 respect. 
 
 3.  Christ  is  also  a  tried  stone,  "  Behold  I  lay  in  Sion  for  a  foundation,  a  stone,  a  tried 
 stone." 
 
 Christ  a  (1')  Stones  are  tried  by  a  wise  master-builder,  and  then  laid  in  the  founda- 
 
 tried  stone  tion,  SO  the  wise  God  and  Father  tried  the  Lord  Jesus  Christ  by  his  infinite 
 andbyvviiom  .^^jgjujjj^  j^^^j  found  none  in  heaven  nor  earth  fit  for  this  use  and  purpose,  but 
 Christ  only. 
 (2.)  The  Lord  Jesus  also  came  under  actual  trial.  (1.)  The  devil  tempted,  and  tried 
 and  strove  to  mar  and  spoil  him,  and  to  render  him  unfit  for  a  foundation  for  sinners 
 Matt.  iv.  1,2.  to  build  upon,  by  those  temptations  our  Lord  met  with  when  he  was 
 baptized  and  led  into  the  wilderness ;  but  he  abode  as  firm  as  a  rock  not  to  be 
 pierced.     (2.)  The  instruments  of  Satan  also  tried  him.     How  was  he  tempted  and  tried 
 
SEBM.    XXSl.]  THE   P.UiABLE   OF   THE   VINEYARD.  479 
 
 by  wicked  men,  by  their  hellish  si)ite  and  malice,  but  abode  immoveable,  breaking  all 
 Satan'3  tools  to  pieces.  (3.)  The  Father  also  actually  tried  him,  by  hiding  his  face  from 
 him.  (4.)  Divine  justice  likewise  tried  him,  by  drawing  forth  her  glittering  sword  against 
 him  ;  and  this  at  God's  command.  "  Awake,  0  sword,  against  my  shepherd,  and  against 
 the  man  that  is  my  fellow,  saith  the  Lord  of  hosts,  smite  the  shepherd,"  &c.,  Zecli.  xiii.  7. 
 But  he  bore  this  trial  also  and  remained  untouched  or  unshaken,  or  a  firm  and  sure  foun- 
 dation. (5.)  Moreover  many  thousands  of  poor  believers  have  tried  this  foundation-stone, 
 both  before  he  came  in  the  ilesli,  and  since  also,  by  venturing  then-  precious  souls  upon 
 liim,  and  they  all  found  liim  a  tirm  and  sure  foundation.  (G.)  The  whole  universal  church 
 had  tried  him  by  building  on  him,  and  found  he  never  failed  her.  And,  my  brethren,  no 
 sinner,  though  he  had  never  so  great  guilt  on  his  conscience,  and  tempted  by  Satan  to  say, 
 tliere  was  no  hope ;  and  though  sometimes  ready  to  give  way  unto  his  unbelieving  heart, 
 utterly  to  despair,  yet  in  believing  and  casting  himself  upon  the  Lord  Jesus,  he  had  help,  or 
 found  this  stone  was  a  sure  and  tirm  foundation  to  him.  No  storms,  no  floods,  no  earth- 
 quakes, nor  attempts  of  men,  sin,  the  world,  death,  nor  devils,  could  ever  shake  or  move 
 this  foundation-stone. 
 
 Thirdly,  Jesus  Christ,  as  the  foundation-stone,  is  of  great  use  in  the  spiritual  building, 
 in  that  all  the  precious  stones  that  tend  to  build  up   this  spiritual  house,  are  united  to 
 him  (Hke  as  stones  are  cemented  and  united  to  a  material  building)  or  being 
 fitly  framed,  are  knit  together  for  a  habitation  of  God  through  the  Spirit. 
 
 Fourthly,  Christ,  as  a  foundation,  bears  up,  supports,  or  sustains  the  weight  Ai'teUCTcrs, 
 of  all  the  whole  spiritual  fabric,  as  a  foundation  doth  the  whole  superstruc-  are  nnited  td 
 ture.  Christ  bears  up  the  whole,  and  every  part,  every  member,  or  every  Sundation!"^ 
 stone  or  piece  of  timber  laid  in  the  building,  for  as  the  whole  church  relies  £ph.ii.  21. 
 upon  him,  and  is  sustained  and  borae  up  by  him,  so  is  every  particular  believer 
 also.  Every  saint  depends  upon  Jesus  Christ  for  redemption,  reconciliation,  justi-  ports'  'the 
 fication,  jiardon  of  sin,  adoption,  tinal  perseverance,  and  eternal  life  ;  and  like-  wholechurch 
 ■wise  for  every  grace,  and  for  increase  of  grace,  for  strength  in  weakness,  and  iiever,  as  a 
 for  succour  in  tunes  of  temptation,  and  for  courage  in  times  of  amazing  trials,  the"bu'uding. 
 and  indeed  for  all  supplies  for  the  soul,  and  body  also. 
 
 Fifthly,  as  the  foundation  of  a  building  supports  all  the  materials  and  whole  fabric  thereof, 
 so  it  doth  also  the  rich  furniture  of  it:  all  is  sustained  by  the  foundation,  though  never  so 
 great  a  weight  be  put  therein,  so  the  Lord  Jesus  Christ  bears  up  and  sustains  all  the  spiritual 
 furniture  of  his  church,  and  of  every  true  Christian;  every  grace  is  supported  by  him  ;  and 
 he  is  the  foundation  of  every  ordinance,  and  of  all  spiritual  gifts,  and  of  all  the  promises, 
 all  the  promises  run  primarily  to  Christ,  and  the  elect  in  Christ,  "  For  all  the  promises  of 
 God  are  in  him  yea,  and  in  liim  Amen,  to  the  glory  of  God  the  Father,"  2  Cor.  i.  20. 
 The  success  and  blessing  of  the  word  wholly  depends  upon  Jesus  Christ ;  preaching, 
 prayer,  not  any  duty  hath  any  efficacy  in  it  or  them,  without  Jesus  Christ. 
 
 III.  I  shall  show,  that  Jesus  Christ,  the  foundation-stone  of  the  church,  far  excels  all 
 material  foundations. 
 
 1.  Other  foundations  are  laid  with  many  stones  united  and  cemented 
 
 together :  but  Christ  our  spiritual  foundation  is  but  one  entire  stone,  wliich  <^'"''*'  .  "'^ 
 adds  to  its  wonderful  strength.  God  hath  not  laid  in  Sion  for  a  foundation,  stone.'far'ex. 
 stones  in  the  plural,  no,  but  only  one  single  stone  ;  we  build  on  none,  on  no-  dauon's'"""' 
 thing,  but  Christ  alone.  ' 
 
 2.  Material  stones  laid  for  foundation,  are  but  of  little  worth,  comparatively  to  this, 
 though  they  should  be  precious  stones.  Jesus  Christ  is  more  worth  than  ten  thousand 
 worlds,  he  is  God  over  all,  blessed  for  evermore.  They  are  lifeless  stones,  by  na- 
 tiu-e  congealed,  &c.  but  Christ  is  a  living  stone,  an  active  and  lively  stone ;  ha\-ing  life  in 
 himself,  being  filled  with  the  Holy  Spirit,  he  sends  forth  life,  or  a  vital  principle  to  cement 
 and  unite  all  the  stones  of  this  spiritual  building  to  himself  as  thi-  foundation. 
 
 3.  Other  foundations,  it  is  true,  may  he  laid  upon  a  rock,  but  this  foundation  is  a 
 rock,  "  Upon  tins  rock  will  I  build  my  church,"  Jlatt.  x\i.  18.  Chi'ist  the  rock  of 
 ages,  rocks  are  firm  and  unmovable,  but  how  unmoveable  then  is  this  rock  ?  rocks  also 
 are  strong,  permament,  and  durable ;  but  how  strong,  how  permament  and  durable  then  is 
 this  rock,  this  foundation  ? 
 
 4.  Other  toundatidus  may  be  shaken  and  decay;  length  of  time  makes  them  moulder, 
 by  which  means  the  Luildmg  is  in  danger,  and  will  fall,  but  "  Jesus  Christ  is  the  same 
 yesterday,  to-day,  and  for  ever,"  Heh.  xiii.  8.  "  I  am  God,  and  change  not,"  Mai.  iii. 
 0.     Can  he  that  laid  the  foundation  of  the  earth  decay,  "  And  thou.  Lord,  in  the  be- 
 
480  THE   PAEABLE   OF   THE   VINEYARD.  [bOOK   II. 
 
 ginning  (speaking  of  the  Sou)  liast  laid  the  foiuiclatiou  of  the  earth,  and  tlie  heavens  are  the 
 worlis  of  thine  hands ;  they  shall  perish,  but  thou  remainest ;  and  they  all  wax  old,  as 
 doth  a  garment,  and  as  a  vesture  shalt  thou  fold  them  up,  and  they  shall  be  changed ;  but 
 thou  art  the  same,  and  thy  years  fad  not,"  Heb.  i.  10,  11, 12. 
 
 5.  A  fomidation  is  oftimes  found  faulty  or  defective,  and  therefore  it  is  digged  up,  and 
 another  laid,  but  no  fault,  nothing  defective  can  be  found  in  Christ,  as  a  foundation  ;  and 
 therefore  he  shall  abide,  and  no  other  be  ever  laid,  for  as  man  cannot,  so  God  will  not. 
 
 6.  Another  foundation,  though  very  firm,  may  by  an  earthquake  be  shaken,  and  be  re- 
 moved out  of  its  place  ;  but  my  brethren,  Christ  is  such  a  foundation  that  can  never  be 
 shaken  nor  removed,  the  greatest  revolutions,  mutations,  and  changes,  turnings  and  over- 
 turnings  that  can  come,  cannot  overturn  this  foundation-stone.  Commonwealths,  national 
 constitutions,  and  all  false  ehmches  shall  be  shaken  and  brought  down,  and  that  quickly 
 too  ;  but  Jesus  Christ,  the  foundation  of  the  true  and  invisible  church  built  upon  him,  shall 
 abide  for  ever. 
 
 7.  Another  foimdation  cannot  preserve  the  house  that  is  buUt  upon  it ;  but 
 Christ  the  Jesus  Christ  is  able,  doth,  and  will,  preserve  that  sold  that  is  built  upon  him. 
 preserve^aii  "  ^  ^now  whom  I  have  believed,  and  I  am  persuaded  he  is  able  to  keep  that 
 that  are  built  which  I  have  Committed  to  him  unto  that  day,"  2  Tim.  i.  12.  0  blessed 
 upon  im.  ^^^j^  jj^^j.  jjyjjj  jipgjj  Jesus  Christ !  "  They  shall  never  perish,  neither  can 
 any  pluck  them  out  of  my  hands,"  John  x.  28. 
 
 8.  The  gi-ound  on  which  another  foundation  is  laid  may  sink  or  give  way ;  but  the 
 ground  on  which  Christ  our  foundation  is  laid  can  never  give  way,  because  the  ground  on 
 which  he  is  laid  is  the  eternal  decree  and  unchangeable  pm-pose  of  God,  "  The  foundation 
 of  God  stands  sure."  The  absolute  decrees  of  God  are  compared  to  moimtains  of  brass. 
 "  I  will  not  alter  the  thing  that  is  gone  out  of  my  mouth,"  Psal.  Ixxxix,  34,  38.  So 
 much  as  to  tliis. 
 
 Question.  But  of  what  use  is  Christ  to  the  spu-itual  building,  as  he  is  called  the  comer- 
 stone  ? 
 
 Answ.  1.  The  corner-stone  of  a  building  is  the  medium  by  which  the  walls  are  miited, 
 pull  down  the  corner-stone,  and  the  sides  of  the  house  are  divided  or  separated  the  one 
 from  the  other :  so  by  Christ  both  God  and  man  are  united  ;  he  is  our  days-man,  that 
 lays  his  hand  upon  both  ;  he,  as  Mediator,  unites  God  to  us,  and  us  to  God.  Moreover, 
 he  united  Jews  and  Gentiles  in  one  body  to  make  one  spiritual  house  ;  and  he,  Lke  a  cor- 
 ner-stone, cements  and  joins  all  believers  together  in  the  bands  of  love. 
 
 2.  The  corner-stone  of  a  building  is  for  direction  ;  the  under-workmen  are  to  take  their 
 rule  fi-om  thence,  and  all  other  stones  must  be  laid  level  and  even  with  that,  so  Jesus 
 Christ  is  our  rule,  or  a  believer's  direction,  in  respect  to  his  doctrine  and  holy  example  ; 
 aU  must  lie  level  and  even  to  the  doctrine  and  pattern  of  Christ  the  chief  corner-stone. 
 
 3.  The  corner-stone  sustains  the  house  against  all  threatening  shocks  or  storms  whatso- 
 ever, if  the  corner  of  the  house  gives  way,  down  it  goes.  "  The  wind  smote  the  four 
 comers  of  the  house,  and  it  fell,"  Job  i.  17.  But  how  fast  is  the  spiiitual  buildmg  1 
 what  wind,  what  stonn  can  smite  this  comer  ?  Christ  is  every  comer-stone  of  the  house, 
 and  so  defends  it  from  all  winds,  out  of  every  quarter  of  the  heavens.  If  it  blows  from 
 mount  Sinai,  it  cannot  hiu-t  our  corner  ;  if  divine  justice  beat  upon  the  house,  yet  will  it 
 stand ;  but  the  storm  that  justice  once  raised,  is  laid  by  Jesus  Christ,  nor  can  any  storm 
 raised  by  Satan,  or  in  the  conscience  of  a  believer,  endanger  the  soul,  because  the  corner- 
 stone secureth  all. 
 
 4.  The  comer-stones  are  the  strongest  for  bearing,  and  the  fairest  for  beauty ;  they  are 
 ofttimes  curiously  wrought,  and  that  adds  a  comeliness  and  glory  to  the  house  ;  so  Christ, 
 as  he  bears  all  the  whole  spiritual  building,  being  the  comer-stone,  he  is  the  beauty  and  glory 
 thereof:  for  what  a  curious  wrought  stone  is  Jesus  Christ  the  Mediator  and  corner-stone 
 of  God's  buUding ! 
 
 Know  that  Christ  far  excels  all  corner-stones ;  for  they  may  be  marred  or  drop  out, 
 and  the  building  be  in  danger ;  but  Christ  cannot,  no  enemy  can  touch  him,  nor  can  lus 
 beauty  be  maiTed  or  decayed. 
 
 APPLICATION. 
 
 1.  This  informs  us  that  the  love  of  God  (as  also  his  wisdom)  is  infinite  and  incon- 
 ceivable in  his  giving,  contriving,  and  layingJesus  Christ  for  the  foundation  for  his  church, 
 and  every  believer  to  build  upon. 
 
 2.  We  may  infer,  that  God  designed  in  and  by  Jesus  Christ  to  build  his  elect  upon 
 
SERM.    XXXI.]  THE    PAnvnLK    OP    TIIF.  VIVKYARI>.  481 
 
 sure  basis,  and  not  to  build  usiu  tbe  second  Adam,  as  he  did  in  the  first.  0  what  a  vast 
 difference  is  tliere  between  tbe  nature  of  the  first  covenant  and  tlie  second  !  The  cove- 
 nant of  grace  made^betw  een  the  Father  and  the  Son  "  is  ordered  in  all  things,  and  sure," 
 2  Sam.  xxxiii.  5.     Oiu:  standing  is  firm  ;  we  are  built  upon  a  durable  foundation. 
 
 3.  We  infer,  that  the  state  and  condition  of  all  that  are  in  Christ  is  sucli  that  they 
 need  fear  no  adversary,  no  storm, no  temptation;  no  devil  can  destroy  them,  or  overtlirow 
 their  precious  souls. 
 
 4.  Also  it  may  inform  us,  who  are  true  ministers,  viz.,  such  that  build  the  souls  of  sin- 
 ners upon  Jesus  Christ,  or  lay  Christ  for  the  only  foundation. 
 
 Exhort.  Since  Christ  is  the  foundation  and  the  Corner-stone,  that  bears  up  the  whole  build- 
 ing, and  is  the  beauty  of  it,  let  him  have  all  tiie  glory.  The  church  and  every  believer 
 ought  to  exalt  and  magnify  the  Lord  Jesus  Christ.  0  see  you  do  this ;  "  For  worthy  is 
 the  lamb  that  was  shiin,  to  receive  power,  and  riches,  and  wisdom,  and  strength,  and  hon- 
 our and  glory,  and  blessing,"  Rev.  v.  12. 
 
 Trial.  Let  us  examine  ourselves  ;  are  we  built  upon  Jesus  Christ  ?  It  behoveth  every 
 soul  well  to  weigh  and  consider  what  foundation  they  build  their  hope  of  salvation 
 uix)n. 
 
 1.  Hast  thou  rejected  all  other  foundations  ;  dost  thou  not  build  on  purposes  and  re- 
 solutions, what  thou  wilt  do  or  become  hereafter  ?  nor  on  any  thing  thou  hast  already 
 done  ;  nor  no  man,  because  of  theu:  great  learning  or  parts,  and  take  what  they  say  upon 
 tnist. 
 
 2.  Dost  thou  prize  and  esteem  Jesus  Christ  above  all  things  ?  a  hypocrite  hath  some- 
 thing or  other  that  lies  nearer  his  heart  than  the  Lord  Jesus  Christ. 
 
 3.  Dost  thou  count  all  things  loss  for  him,  even  all  thy  external  privileges,  a  name 
 among  men,  thy  estate,  thy  own  righteousness,  &c.  ? 
 
 4.  Dost  thou  accept  him  as  a  Prince  to  rule  in  thee,  and  govern  thee,  as  well  as  a  Priest 
 to  offer  up  the  atoning  sacrifice  to  save  tliee  ?  art  thou  taught  and  led  by  him  also,  as 
 the  great  Prophet  God  hath  raised  up,  by  whom  he  hath  revealed  his  whole  mind  and 
 will  to  his  people  ? 
 
 Quest.     What  must  I  or  a  poor  sinner  do  to  build  upon  Christ  ? 
 
 Answ.  1.  Let  all  thy  sins  go,  resolve  no  longer  to  live  in  sin  ;  for  every     '^Vhat  a  sin- 
 
 ,  ,,      .  •'  A      ■  ,      ,  1        ,  ,      ,     ,•  ■     r„     ■  oer  must  do. 
 
 Sinner  who  walks  in  a  course  of  ^vickedness,  and  yet  says  he  believes  m  Chnst,  that  would 
 trusteth  in  Christ,  his  faith  is  nothing  but  presumption,  and  he  is  one  that  curUt"'""' 
 builds  not  upon  Jesus  Christ. 
 
 2.  Let  also  thy  former  hopes  of  heaven  go,  and  whatsoever  was  gain  to  thee,  count 
 it  but  dung  that  thou  mayest  win  Christ,  and  build  upon  him,  and  be  found  in  him. 
 
 3.  Consult  not  with  flesh  and  blood  (as  Paul  saith  he  did  not) ;  do  not  say,  "  I  wiU,  first 
 bury  my  Father,  or  bid  them  farewell  that  are  at  my  house  ;"  or  first  get  leave  of  my  fa- 
 ther, mother,  husband,  wife,  or  friends  :  no,  but  resolve  to  follow  Christ,  though  thou  lose 
 the  love  of  all  thy  relations. 
 
 4.  Yet  consult  what  building  upon  Christ,  and  following  Christ  may  cost     s«[=  *^  p"- 
 thee  :  this  thou  art  directed  to  do  by  our  Lord  himself,  and  it  is  great  wisdom     ••  who  begun' 
 to  weigh  this  well ;  for  some  for  want  of  this  have  when  troubles  arose,  been     tower''^&o. 
 offended  at  Christ,  and  come  to  nothing. 
 
 5.  Be  much  in  prayer,  and  attend  with  diligence  upon  the  word  of  God.  Faith  is  ab- 
 solutely necessary,  no  man  can  build  upon  Christ  without  faith  ;  "  and  faith  comes  by  hear- 
 ing the  gospel  preached,"  Rom.  x.  17.  It  is  the  ordinary  way  by  which  God  works  faith 
 in  the  soul ;  for  who  is  it  that  buildeth  upon  Jesus  Christ,  but  he  that  truly  believeth  in 
 him  ?  believing  is  building. 
 
 G.  Dig  deep  to  find  what  righteousness  doth  agree  and  suit  with  the  law,  justice,  holi- 
 ness of  God  :  labour  to  see  the  evil  of  sin,  and  to  know  what  it  is  that  satistieth,  or  hath 
 satisfied  for  sin,  and  for  the  breach  of  the  law ;  and  labour  to  see  the  fulness  of  that  grace 
 that  is  in  Christ,  and  what  the  Father  hath  made  him  to  be  to  every  one  that  believeth  in 
 him. 
 
 2  I 
 
482  THE    PARABT.E    OF    THE    VINKYARD.  [liOOK    II. 
 
 SERMON      XXXII. 
 
 The  stone  that  the  builders  rejected,  the  same  is  become    the  head-stone  of   the  corner  ; 
 this  is  the  Lord's  doing,  ^c. — Alatt.  xxi.  42. 
 
 From  hence  note, 
 
 Doct.     Some  that  pretend   to  he  huiklers,  do  reject  Christ,  the  chief  Corner-stone,  nay 
 the  only  foundation. 
 
 IV.     I  shall  briefly  hint  a  few  things,   to  discover  who  they  are  that  reject  or  refuse 
 Jesus  Christ,  the  only  foundation. 
 
 wiio  they  1st.     Such  reject  Christ,  that  build  their  hope  of  finding  mercy,  and  being 
 
 fJct  c'hrist ^  saved,  upon  an  absolute  God,  or  upon  the  simple  mercy  of  God  (or  as  consi- 
 therhiefco'r-  dered  in  himself)  being  ignorant  of  that  Mediator  who  is  between  God  and 
 nei-stone.  ^^^^  .  ^^^  hgxh  not  God  given  encouragement  to  any  sinner  to  depend  upon 
 him,  or  to  trust  on  his  simple  mercy,  as  in  himself,  and  apart  from  Christ  ?  Can  they  ex- 
 pect pardon  of  sin,  justitication,  or  eternal  life,  without  coming  to  him  by  Jesus  Christ  ?  0, 
 saith  Luther,  I  will  have  nothing  to  do  with  an  absolute  God,  (or  to  that  purpose)  that  is, 
 with  God,  as  considered  in  himself,  or  without  approaching  to  him  by  the  Mediator.  "  No 
 man  cometh  to  the  Fa'her,  but  by  me,"  (John.  xiv.  9.)  saith  our  Lord  Jesus  Christ ;  no, 
 nor  can  they,  for  out  of  Cln-ist  "  God  is  a  consuming  fire,"  Heb.  xii.  :^9.  This  was  the 
 blindness  of  the  Jews,  they  cried,  "  we  have  God  to  be  our  Father  ;"  that  is,  though  they 
 were  ignorant  of  Christ,  the  way  to  the  Father,  as  Mediator,  yet  they  called  him  their  Fa- 
 The  iKBo-  *'^^'''  ^^'^  yst  at  the  same  time  rejected  the  Lord  Jesus  Christ.  If  you  ask  a 
 ranee  ot  the  Jew  now,  how  he  hopes  to  be  saved,  he  will  tell  you  his  hope  is  in  God,  think- 
 ing an  absolute  God  (or  God  as  in  himself)  will  save  him,  being  ignorant  of 
 the  justice  and  holiness  of  his  nature,  neither  knowing  how,  or  by  what  means  justice  is 
 satisfied. 
 
 Though  Objection.     Is  not  God  a  gracious  and  merciful  God  ? 
 
 ^u.s^^t'he  Answ.  Yea  goodness,  grace,  and  mercy,  is  one  of  the  attributes  of  God  or  a 
 
 isjust.  glorious  perfection  of  his.     Nay,  goodness  in  God  is  that  which  renders  his 
 
 glorious  Majesty  the  only  object  of  the  love  and  affections  of  all  his  saints.  For  had  he 
 not  been  a  good  and  gracious  God,  a  God  full  of  love  and  mercy,  he  had  never  sent  his 
 only-begotten  Son,  to  be  oiu-  Sm-ety  and  Saviour.  What  could  show  or  demonstrate  greater 
 love  and  mercy  ?  "  God  so  loved  the  world,  that  he  gave  his  only-begotten  Son,"&c.,  John 
 iii.  10.  Yet  (as  j-ou  have  often  heard)  God  is  just,  as  well  as  gracious  and  merciful,  and 
 not  one  dram  of  mercy  will  he  let  out  in  a  way  to  darken  or  echpse  his  justice  and  holi- 
 ness ;  therefore  all  that  will  find  mercy  with  God,  must  come  to  him  in  Christ,  who  hath 
 satisfied  the  law  and  justice  of  God  ;  for  without  a  complete  satisfaction,  wrath  would  con- 
 sume us.  "  God  will  in  no  wise  clear  the  guilty,"  Exod.  xxxvii.  7  ;  that  is,  as  a  simple 
 act  of  mercy.  Mercy,  my  bretliren.  hath  its  proper  channel  in  which  it  flows  forth,  and 
 the  Mediator  Jesus  Christ  is  that  cbaimel ;  therefore  such  who  come  not  to  God  by  Jesus 
 Christ,  reject  the  only  foundation  and  head-stone  of  the  comer.  To  confii-m  this  take 
 two  or  three  arguments. 
 
 Arguments  Argument.  1.    If  notliing  but  the  blood  of  Jesus  Christ  can  satisfy  the  jus- 
 
 tendingto        tice  of  God,  or  without  a  satisfaction  no  man  can  he  justified,  pardoned,  or 
 to  come  to       saved  ;  then  unless  sinners  plead  that  satisfaction  made  by  Christ's  blood,  and 
 Chris^^oniy       ^'^  merits,  they  cannot  be  justified,  pardoned,  or  saved  ;   but  the  former  is 
 true,  ergo,  &c. 
 
 2.  Arg.  If  any  should  come  to  God,  and  not  by  Christ,  justice  would  plead  against 
 them,  and  have  a  stronger  plea  to  condemn  them,  than  mercy  can  have  to  justify,  pardon, 
 and  save  them ;  then  all  that  would  be  justified,  pardoned,  and  saved,  must  come  to  God 
 by  Jesus  Christ,  but  the  former  is  tnie,  ergo,  &c.  This  I  have,  in  speaking  to  another 
 parable,  made  evident. 
 
 3.  Arg.  If  God  should,  as  a  simple  act  of  his  mercy  (or  as  an  absolute  God)  pardon  a 
 guilty  sinner,  it  would  reflect  upon  the  honour  of  his  wisdom,  and  love  to  Christ  (as  well 
 as  on  his  justice  in  laying  our  sins  upon  his  own  Son,  and  pimishing  him  as  our  Surety  :) 
 then  God  will  not,  cannot  in  honour,  &c.,  pardon  any  guilty  sinner,  as  an  act  of  simple  mercy, 
 or  as  an  absolute  God  :  but  the  former  is  true,  ergo,  &c.  For  might  not  Christ  say,  "  0 
 my  Father,  why  didst  thou  make  my  soul  an  offering  for  sin,  to  satisfy  thy  justice,  since 
 
SEBM.    XXXII.]  THE    PAnAULK    OF    TlIK    VIXI.YARri.  483 
 
 thou  hast  pardoned  this  and  tliat  sinner,  as  a  mere,  or  simple  act  of  tby  mercy,  without 
 respect  or  regard  had  to  the  redemption  through  mj-  blood  ?' 
 
 2nJlv.  Thev  reject  Christ  the  chief  Curner-stoue,  that  build  their  hopes     Conformity 
 
 •^  J        •>  ,  /.        -  1  1  1  *o  ''*^  moral 
 
 of  heaven  upon  an  outward  conformity  to  the  ten  commandments  only,  or  to  law  mil  not 
 the  moral  law  of  God.  Thus  the  Jewish  builders  (of  whom  oui-  Lord  here  speaks)  J'""'/* 
 rejected  the  head-stone  of  the  corner ;  it  was,  my  brethren,  this  way  Israel  sought  after 
 righteousness,  to  justify  them  in  the  sight  of  God  ;  they  tnisted  in  the  law,  and  in  their 
 obedience  to  it,  fnr  justification.  "  Behold  thou  art  called  a  Jew,  and  restest  in  the  law, 
 and  makest  thy  boast  of  God,"  Rom.  ii.  17.  Thou  thiukest  God  is  well  pleased  with  thy 
 righteousness  ;  but  what  saith  the  Holy  Ghost  ?  "  But  Israel  which  followed  after  righte- 
 ousness, hath  not  attained  to  the  law  of  righteousness ;  wherefore  ?  because  they  sought  it 
 not  by  faith,  but  as  it  were  by  tlie  works  of  the  law  ;  for  they  stumbled  at  that  stumbling- 
 stone,"  Rom.  ix.  31,  .32,  t>3.  The  very  stone  which  they  should  have  built  upon,  they 
 stumbled  at.     Let  me  give  you  an  argument  here  to  confirm  this  particular. 
 
 Arg.  If  the  Jews  by  seeking  justification  by  their  conformity  to  all  the  precepts  of  the 
 moral  law,  did  thereby  reject  Jesus  Christ,  and  instead  of  building  on  him,  stumbled  ou 
 him  ;  then  all  who  now  seek  justification  by  a  conformity  to  the  law,  or  by  their  own 
 righteousness,  or  a  holy  life,  do  also  reject  Chiist,  the  cliief  Corner-stone  :  but  the  former 
 is  true  ;  ergo,  &c. 
 
 Object.  But  some  may  object  and  say,  that  the  Jews  and  Pharisees  were  not  sincere, 
 but  hypocritical  in  their  obedience. 
 
 Absw.  1.  It  is  not  true  of  some  of  them,  though  perhaps  the  greatest  part  were  hypo- 
 critical :  yet  some  others,  as  Paul,  when  a  Pharisee,  acted  no  doubt  in  moral  sincerity. 
 
 2.  The  argument  against  justification  by  our  obedience  to  the  law,  Ues  not  in  the  want 
 of  moral  sincerity,  but  in  the  imperfect.on  of  that  obedience,  and  also  for  want  of  a  satis- 
 faction for  the  sinner's  breach  thereof. 
 
 Object.  But  did  not  Christ  direct  the  young  man  to  keep  the  ten  commandments,  when 
 he  asked  what  he  should  do  to  inherit  eternal  life  ? 
 
 Answ.    1.  Our  Saviour  might  bid  him  keep  the  commandments,  to  show 
 that  they  must  be  all  perfectly  kept,  either  by  man  himself,  or  by  his  Surety,     ^'"' cm*", 
 or  none  could  inherit  eternal  life.  directing  the 
 
 2.  Also  it  might  be  to  convince  him,  that  he  did  not  keep  them  perfectly,     to"kfep"the 
 and  so  could  not  be  saved  that  way,  viz.,  "  he  did  not  love  the  Lord  his  God     commaud- 
 with  all  his  heart,  nor  his  neighbour  as  himself;"  in  that  he  loved  his  pos- 
 sessions above  God,  and  would  not  sell  all  he  had,  and  give  it  to  the  poor,  by  wliich  it  ap- 
 peared he  broke  the  sum  both  of  the  fii'st  and  second  table. 
 
 8.  Our  Lord  might  put  him  upon  keeping  the  commandments,  to  try  him,  or  to  dis- 
 cover his  gi'eat  ignorance  of  the  way  of  salvation,  which  was  by  believing  in  him,  cleaving 
 to  him,  &c. 
 
 Object.  The  young  man  said,  all  these  things  he  had  done  from  his  youth  up,  and  our 
 Lord  does  not  gainsay  him. 
 
 Answ.  The  young  man  understood  the  keeping  the  commandments  according  to  the 
 Scribes  and  Pharisees  exposition  of  the  law,  viz.,  as  only  forbidding  the  gross  and  overt 
 acts  of  sin,  in  respect  of  murder,  adultery,  &c.,  not  tliinking  that  he,  by  the  inward  lusts, 
 and  evil  motions  of  his  heart  had  broken  them.  However,  one  thing  he  lacked,  and  that 
 was  faith  in  Christ ;  he  could  not  part  with  his  own  righteousness,  and  count  it  but  dung, 
 nor  sell  his  great  possessions  to  follow  Christ. 
 
 Tliirdly.  They  reject  this  Corner-stone,  that  build  upon  their  faith,  repentance,  Gospel 
 obedience,  or  inherent  righteousness,  or  whatsoever  it  be,  whether  in  obedience  to  the  law 
 without,  or  the  law  or  light  within. 
 
 Fourthly.  Such  reject  the  head-stone  of  the  corner,  and  only  foundation,  J^'^^g  ^y[ 
 thai  deny  the  Godhead  of  Christ  and  his  satisfaction,  they  that  deny  his  divi-  thing  short 
 nity  ;  for  no  mere  finite  creature  could  satisfy  infinite  justice  ;  and  they  also  "eject  him" ' 
 who  deny  the  man  Clirist  Jesus,  and  render  his  blood,  and  the  shedding  of  it 
 to  be  mysterious  blood,  and  count  that  blood  shed  on  the  cross  but  as  the  blood  of  another 
 man  :  these  also  certainly  reject  tliis  cliief  Corner-stone. 
 
 Fifthly.  All  that  presume,  or  that  presumptuously  pretend  to  rely  upon     .j^jj,     ^^^^ 
 Jesus  Christ,  they  reject  this  Corner-stone,  or  the  way  of  building  upon  him,     presume,  re- 
 because  they  have  no  true  faith  :  there  is  (I  told  you)  no  building  on  this     the       chief 
 foundation  without  true  faith  ;  these  men  do  but  dream  they  build  upon  Jesus     g,oJ,"/'" 
 Christ,  it  is  but  in  fancy. 
 
 2  I  2 
 
484  THE    PARABLE    OF   THE    VINEYARD.  [bOOK  II. 
 
 If  tlie  only  way  by  wliich  sinners  build  on  Christ,  is  by  faitli,  or  by  believing  (which 
 faith  always  sanctiiieth  and  purges  both  the  heart  and  hfe  of  him  that  obtains  it) ;  then 
 such  sinners  who  say  they  trust  in  C'hrist,  and  yet  live  in  sin  and  a  wicked  course  of  life, 
 do  but  presume  on  him,  and  so  through  ignorance  and  love  to  their  lusts,  reject  the  Lord  Jesus 
 Clirist :  but  the  fc inner  is  true,  ergo,  &e. 
 
 They  that  Sixthly.  All  that  despair  of  mercy,  help,  and  pardon,  through  the  obedience 
 despair  re-  and  merits  of  Christ,  reject  the  head-stone  of  the  comer,  or  refuse  to  build 
 jec       ns  .       upon  Christ.     Of  these  there  are  two  sorts. 
 
 First.  Such  who  despair,  through  unbelief,  and  grow  thereby  resolute  and  very  desperate. 
 "  And  they  said,  there  is  no  hope,"  Jer.  xviii.  2.  Well,  and  what  then  ?  what  will  they 
 do  ?  we  will  walk  after  our  own  devices,  and  we  will  every  one  do  the  imaginations  of  his 
 own  heart.  They  despair  of  ever  being  pardoned  and  saved,  and  therefore  resolve  to  pur- 
 sue their  own  horrid  lusts.  There  is  no  hope  ;  that  is  a  desperate  conclusion.  But  we 
 will  walk  every  one  after  his  own  devices  ;  that  is  a  desperate  resolution  :  they  find  their 
 sins  gi'eat,  and  so  think  it  is  impossible  God  should  pardon  them  ;  and  their  hearts  so 
 vile,  and  lusts  so  strong,  that  it  is  impossible  they  should  overcome  them,  or  get  a  con- 
 quest of  them,  and  therefore  wilfully  go  on  and  harden  their  hearts  against  God. 
 
 Quest.  From  whence  is  it,  that  this  sort  despair  of  all  hope,  and  so  reject  Jesus  Christ  ? 
 
 Answ.  1.  It  is  (you  hear)  from  the  power  of  sin,  and  that  power  ISatan  hath  got  in 
 them,  and  over  them.  "  Having  eyes  full  of  adultery,  that  cannot  cease  from  sin  :  hearts 
 they  have  exercised  with  covetous  practices,  cursed  children,"  &c.,  2  Pet.  ii.  14. 
 
 2.  These  find  not  only  an  indisposition  in  them  unto  that  which  is  good,  but  also  an 
 averseness,  a  hatred,  an  enmity  in  their  carnal  minds  to  all  things  truly  and  spiritually 
 good.  And  from  hence  they  say,  "  There  is  no  hope."  And  also  say  to  God,  "  I)epart 
 from  us,  we  desire  not  the  knowledge  of  thy  ways,"  &c.  May  be  in  times  past  they  might 
 have  some  kind  of  desires  after  Christ,  but  those  desires  are  now  quite  gone.  Job.  xxi.  14. 
 
 3.  It  may  not  only  rise  from  that  natural  proneuess  they  find  in  their  hearts  to  evil,  but 
 also  fi'om  that  wonderfid  and  inordinate  love  they  have  to  eartlily  things,  and  to  the  lusts 
 of  the  flesh.     "  Whoredom,  and  wine,  and  new  wine,  take  away  the  heart,"  Hosea  iv.  11. 
 
 4.  It  may  arise  from  the  sense  they  have  of  that  great  insufliciency  they 
 A  sense  of  hitherto  have  found  in  the  means  of  grace,  as  to  them.  They  have  perhaps 
 ficiency  heard  many  sermons,  and  have  sat  under  an  able  and  powerful  ministry,  and 
 
 fiito''despaS\  Y^*  ^'^'^  never  the  better,  but  as  vile  as  ever  :  also  have  (may  be)  had  strong 
 convictions,  but  those  convictions  are  gone  off ;  nay,  perhaps  have  heard, 
 that  some  sinners  were  converted  by  some  of  the  sermons  they  heard  ;  and  from  hence 
 give  up  all  hope,  and  faU  into  despair,  and  gi-ow  desperate.  Many  that  were  bid  to  the 
 marriage-supper,  refused  to  come,  but  pleaded  to  be  excused. 
 
 5.  Laziness,  or  a  slothful  spirit  may  have  seized  upon  them ;  they  love  not  to  resist 
 sin,  temptations,  and  to  be  found  in  prayer  :  hearing  of  the  word,  or  self-examination,  is 
 grievous  to  them :  slothfulness  casteth  into  a  deep  sleep,  theii-  hands  refuse  to  labour. 
 
 6.  Or  it  may  rise  fi'om  theu'  great  ignorance  of  the  infinite  mercy  of  Gud  in  Jesus  Christ ; 
 they  are  so  vile  and  abommable,  that  they  think  God  will  not  pardon  them,  though  God 
 saith,  "  His  thoughts  are  not  as  their  thoughts."  May  be  they  have  sinned  against  much 
 light  and  knowledge,  and  also  against  solemn  vows,  promises,  and  resolutions,  when  under 
 gi-eat  afflictions,  and  yet  after  all  are  as  bad  as  ever,  if  not  worse. 
 
 7.  Ko  doubt  it  riseth  from  Satan's  temptations  :  he  tells  them  there  is  no  hope  for  them, 
 and  they  believe  him,  and  yield  to  his  suggestions. 
 
 Lastly,  It  rises  before  from  prevaUing  unbelief,  which  is  the  soid-damning  sin.  Though 
 God  hath  assured  the  greatest  sinner  he  shall  find  mercy  if  he  return  to  him,  m  and  by 
 Jesus  Christ ;  and  he  that  believes  not,  the  Holy  tihost  says,  makes  God  a  liar  ;  yet  they 
 do  not  believe,  nor  give  credit  to  what  the  Holy  God  says.  The  state  before  of  all  such 
 persons  as  these  is  very  dismal. 
 
 Secondly,  There  is  another  sort  of  despairing  persons,  who  also  refuse 
 Deapairing  Christ,  or  do  not  build  upon  him.  They  despair,  but  yet  go  mourning  all 
 not°  sin  a-  the  day  long ;  and  will  not  dare  to  run  into  sin,  nor  give  over  holy  duties, 
 nor°yet'ie8t  ^^^  J'^''  caunot,  dare  not  rest  on  Jesus  Christ.  These  are  most  to  be  pitied, 
 on  Christ.  for  their  conilition  is  not  so  bad  as  the  other.  Alas,  these  look  for  some 
 previous  qualifications  in  themselves,  and  would  fain  get  somewhat  to  com- 
 mend them  to  God,  not  well  observing  that  all  absolute  promises  mn  to  sinners,  as  sin- 
 ners, as  awakened  and  undone  sinners.  Moreover,  they  do  not  see  how  the  wrath  of 
 God  is  appeased,  and  his  justice  satisfied  in  Jesus  Christ :  they  poor  souls  have  nothing 
 
SEEM.   XXXII.]  THE    P.VKABLE    OF    THE    VINEVAUD.  485 
 
 to  do  but  to  throw  themselves  upon  Jesus  Clirist ;  but  not  believing  this,  and  not  know- 
 ing that  Christ  hath  borne  all  the  guilt  of  their  sins,  they  build  not  on  him,  but  through 
 despair  refuse  him. 
 
 APPLICATION. 
 
 1.  We  may  infer,  that  though  God  huth  laid  Christ  for  a  fouudatiuu,  yet  but  very  few 
 do  truly  build  upon  him. 
 
 2.  See  what  unbelief  or  infidelity  is  in  the  heart  of  sinners.  God  says,  Christ  is  the 
 only  foundation  upon  whom  they  must  build  ;  and  Christ  says,  "  On  this  rock  I  will  build 
 my  church,"  Matt.  xvi.  18  ;  and  again  saith,  "  No  man  cometh  to  the  Father  but  by  me," 
 John.  xiv.  G.  And  the  apostles  declare  that  there  is  no  "  other  name  given,  by  which 
 men  must  be  saved,"  Acts  iv.  12.  And  the  Holy  Ghost  says,  he  that  builds  not  upon 
 the  Son,  or  that  believeth  not  on  him,  shall  be  damned,  and  that  the  wrath  of  God  abides 
 upon  him,"  Mark  xvi.  16  ;  Job  iii.  3(3.  Yet  for  all  this  they  will  build  their  hopes  of 
 pardon,  justification,  and  eternal  light  upon  something  else,  and  not  upon  the  Lord  Jesus 
 Christ. 
 
 3.  See  also  from  hence,  the  different  temptations  of  Satan,  and  what  devices  he  has  to 
 destroy  the  souls  of  men :  some  he  pereuailes  to  presume,  though  vile  and  ungodly,  and 
 others  to  dispeir,  though  sober  and  praying  persons.     But  here  a  question  may  arise. 
 
 Quest.     Which  is  the  gi'eatest  sin,  presumption  or  despair  ? 
 
 Ans;v.  1.     Both  are  damnable,  but  certainly  presumption  destroys  more  than  despair. 
 
 I  shall  add  somewhat  briefly  to  each  of  these  evils. 
 
 1.  Presumption  casteth  horrid  reproach  upon  the  word  of  God,  and  the  ^/^^p'ion 
 ministers  thereof:  the  word  declares,  that  unless  a  man  be  born  again,  he  or  despair  is 
 cannot  be  saved  ;  and  that  without  holiness  no  man  shall  see  the  Lord.  But  ^^^_  greatest 
 these  persons  are  unrenewed,  carnal,  and  live  unholy  lives,  and  yet  presume 
 
 upon  God's  mercy,  and  on  Christ's  merits,  not  doubting  but  they  shall  be  saved,  and  so 
 give  (as,  it  were)  the  word  of  God  the  lie. 
 
 2.  Nay,  such  that  presume  cast  contempt  upon  God  himself,  "  and  make  God  a  liar ;" 
 for  such  that  tlisbeheve  the  word  of  God,  disbelieve  God  himself;  therefore  presumption 
 is  an  abominable  sin. 
 
 But  despair  doth  more  ;  for  that  doth  not  only  cast  contempt  upon  the  tnith 
 of  God  (by  disbelieving  his  promises)  but  also  upon  his  mercy,  his  power,  and     J^^JJ'^  of 
 faithfulness.  The  voice  of  despair  is,  that  God  is  not  only  not  to  be  believed     GoiI's  mercy 
 in  his  blessed  promises  of  pardon  of  sin  in  and  through  Jesus  Christ,  but  also     "* 
 that  their  sins  are  so  gi'eat  that  God  cannot  forgive  them,  though  Christ  saith, 
 all  manner  of  sins,  and  blasphemies  against  the  Father  and  the  Son,  shall  be  forgiven  unto 
 men.  And  thus  they  give  our  blessed  Saviour  the  lie  also. 
 
 3.  They  that  despau'  do  cast  disparagement  also  upon  the  great  sacrifice  our  Lord 
 offered  up  to  atone  for  sin,  and  so  lessen  the  vii'tue  of  his  most  precious  blood,  as  if  God's 
 justice  was  not  sufficiently  satisfied  for  all  sins,  nor  Christ's  blood  sufiicient  to  wash  away 
 the  guilt  and  pollution  of  their  iniquities ;  and  so  they  reflect  upon  the  efficaciousness  of 
 Christ's  blood,  merits,  and  righteousness. 
 
 4.  Such  that  presume  or  utterly  despair,  give  more  credit  to  the  de\il,  than  they  do  unto 
 the  holy  God,  and  are  guilty  each  of  them  of  the  great  sin  of  unbelief ;  and  whosoever  dies 
 in  either  of  these  sins  they  cannot  be  saved,  but  shall  perish  for  ever. 
 
 Exhort.  I.  0  then  you  poor  sinners,  whether  you  are  such  that  presume  upon  or  despau' 
 of  God's  mercy  in  Christ,  labour  to  believe  and  build  upon  this  foundation,  and  trust  not 
 in  lying  words,  nor  on  any  vain  confidence  ;  nor  yet  despair,  but  throw  your  souls  by  a  true 
 and  lively  faith  ui)on  the  Lord  Jesus  Christ ;  and  if  you  experience  the  effect  of  the  faith 
 of  tlie  operation  of  God  upon  your  souls,  you  need  not  fear  your  faith  is  presumption,  nor 
 have  any  cause  to  doubt  or  despair  of  your  interest  in  Christ.  But  know  assuredly,  that 
 that  faith  or  confidence  any  man  pretends  to,  who  lives  in  any  known  sin,  or  that  is  not 
 regenerated,  is  a  false  and  counterfeit  iaith.  What  is  the  faith  of  a  swearer,  a  liar, 
 a  drunkard,  good  for  ?  or  a  whoremonger,  a  covetous  person,  a  proud  person,  or  a  back- 
 biter, &c.  Alas,  if  such  say  they  beUeve  and  rest  on  Cluist,  upon  the  merits  and 
 righteousness  of  the  Lord  Jesus  Christ,  they  do  but  deceive  themselves ;  for  they  believe 
 not,  but  only  presume,  and  their  faith  and  hope  at  last  will  be  but  as  the  spider's  web. 
 They  build  alas  without  a  foundation. 
 
 2.  0  rob  not  God  of  the  glory  of  his  grace,  love,  mercy,  goodness,  power,  truth,  and 
 faithfulness. 
 
 3.  Itender  not  (0  thou  despairing  soul)  God  guilty  of  jicrjury,  who  hath  sworn,  that  He. 
 
488  THE    PARABLE    OF    THE    VIXEYAiiD.  [bOOK    II. 
 
 "  desires  not  the  death  of  htm  that  dies,  but  rather  that  be  would  return  and  live,"  Ezek. 
 xviii.  2'6.  Wilt  thou  not  believe  God  upon  the  hijjhest  testimony  that  ever  was,  or  can  be 
 given  to  undone  sinners?  thou  art  a  burdened  sinner,  a  sensible  sinner,  a  sick  and  wounded 
 sinner,  a  tliirsty  sinner,  and  a  lost  and  weary  sinner :  why  pray  consider,  this  being  so,  and 
 how  the  promises  run  to  you,  and  such  as  you  are.  "  Come  to  me  all  ye  that  labour, 
 and  are  heavy  laden,  and  I  will  give  you  rest,"  Matt.  xi.  28.  "  The  whole  need  not  a 
 physician,  put  such  that  are  sick,"  Matt.  ix.  12.  ''  I  came  not  to  call  the  rigliteous,  but 
 sinners  to  repentance,"  Mark  ii.  17.  That  is,  such  that  see  they  are  sinners,  and  find  they 
 are  sick  and  wounded."  The  Son  of  Man  is  come  to  seek  and  save  that  which  was  lost, 
 Matt,  xviii.  1,     i.  e.,  such  who  are  lost  in  their  own  sight.     "  Ho  every  one  that  thiisteth, 
 
 '^ome  to  the  waters,"  Isa.  Iv.  1.     But  for  encouragement  consider  further, 
 to  build  upon         I.  AMiat,  art  thou  weary,  and  wilt  not  have  rest  ?  What,  art  thou  wounded, 
 chnst.  ^^j  ^^jij.  i^^ij.  i^j^^.g  ^  plaster,  or  balm  to  cure  thy  wounded  soul  ?  What,  art  thou 
 
 hungry  and  wilt  nut  eat  ?  or  thirsty,  and  yet  refuse  drink  ?  What,  art  thou  condemned,  and 
 yet  refuse  a  pardon  ?  AMiat,  art  thou  polluted,  and  wilt  thou  not  wash  in  that  "  fountain 
 wliicli  is  set  open  for  sin,  and  for  uncleanness  ?"  Zech.  xiii.  1. 
 
 2.  Is  the  Father  willing,  the  Sou  willing,  and  the  Holy  Ghost  willing  to  save  thee,  and 
 art  thou  not  willing  to  be  saved  ? 
 
 3.  Wilt  thou  honour  Satan  more  than  God,  believe  the  devil,  and  make  God  a  liar, 
 or  render  liim  not  to  be  believed  ?  nor  his  word  nor  his  ministers  believed  ?  Wilt  thou 
 throw  away,  and  destroy  through  unbeUef,  nay  murder  thy  own  precious  and  immortal 
 soul  ?  hast  thou  a  mind  to  have  all  thy  sins  bound  with  chains  upon  thy  precious  soul  for 
 ever  ?  for  unbelief  does  and  wOl  do  tliis.  For  the  Lord's  sake,  for  his  glory  and  honour 
 sake,  and  for  the  sake  of  thy  own  sold,  laboiu-  to  believe.  0  cry,  "  I  believe,  Lord  help 
 my  unbelief. 
 
 4.  What,  wilt  thou  reject  such  a  tried  stone,  such  a  sure  foundation  ?  0  what  a  mul- 
 titude, that  were  as  great  sinners  as  thou  art,  have  built  upon  the  tried  stone,  and  have 
 found  it  never  failed  any  one  of  them. 
 
 5.  What  other  ground  had  ever  any  soul  to  build  on  Christ,  rest  on  Christ,  than  what 
 thou  hast ;  is  not  the  word  of  God  enough,  the  promise  and  oath  of  God  warrant  sufficient 
 or  gi'ound  enough  so  encourage  thee  to  believe  and  build  upon  the  Lord  Jesus  Christ. 
 
 6.  Wilt  thou  say  there  is  no  hope,  when  God  hath  given  thee  such  ground  of  hope  ? 
 Thou  thinkest  thy  sins  are  too  great  and  too  many  to  be  forgiven  ;  but  God  saith,  '•  My 
 thoughts  are  not  as  your  thoughts,"  &c.  Isa.  Iv.  8.  Though  thou  art  the  man  of  iniquity 
 yet  return  to  God  by  Christ  Jesus  ;  hear  what  he  says,  I  will  abundantly  pardon,  multiply 
 pardon.     "  Where  sin  abounded,  grace  hath  much  more  abounded,"  Eom.  v.  20. 
 
 7.  Is  grace  upon  the  throne  ?  does  grace  reign,  and  wUt  thou  not  draw  near  to  such  a 
 throne  ? 
 
 B.  Doth  God  say  in  Clnist,  he  is  reconciled,  well  pleased,  and  that  fury  is  not  in  him,  and 
 wilt  thou  say  there  is  no  hope  ?  Have  adulterers,  murderers,  yea,  such  that  shed  innocent 
 blood,  found  mercy,  and  wilt  thou  say  there  is  no  hope  ?    remember  David,  Manassah,  &c. 
 
 9.  Have  the  worst,  the  greatest,  and  blackest  of  sinners  been  pardoned,  even  blas- 
 phemers, persecutors,  nay,  such  that  murdered  the  Lord  of  life  and  glory,  and  wOt  thou 
 say  still  there  is  no  hope  ? 
 
 10.  Is  it  not  better  for  thee  to  venture  thy  soul  upon  Christ?  Trust  in  him,  and  if  thou 
 roust  perish,  perish  even  at  the  foot  of  Jesus  Christ ;  thou  canst  but  be  damned  if  ihou 
 Markxvi.  16.  comest  to  him,  throwest  thyself  upou  him;  and  if  thou  dost  not  thus,  thou 
 shalt  as  sure  be  damned,  as  if  thou  wast  in  hell  already.  But  pray  what  sinner  was  ever 
 damned,  that  did  believe  in  Jesus  Christ?  Hath  not  God  said,  Christ  said,  the  Holy  Spirit 
 said,  "  Whosoever  cometh  to  Christ  shall  in  no  wise  be  cast  out  ?"  John  vi.  37,  And 
 that  "  he  that  believeth  on  Christ  shall  not  perish,  but  have  everlasting  life,"  John  iiii.  10. 
 
 Comfort.  This  may  administer  comfort  and  sweet  consolation  to  believers,  who  are 
 built  upon  Jesus  Christ. 
 
 The  safety  1-     It  is  an  evidence  of  God's  eternal  love  to  you  that  have  received  Jesus 
 
 of  beiievurs.  Chvist,  and  are  enlightened  by  the  Spirit,  though  others  refuse  Christ,  reject 
 Christ,  because  they  neither  know  liim  nor  love  him  ;  but  ye  kn(.iw  him,  and  know  how  to 
 build  your  souls  upon  lum,  or  rather  how  you  are  built  upou  him  by  the  Holy  Spirit. 
 Matt.  vii.  25.  2.  Satan  cannot  shake  the  foundation  of  your  faith,  and  hope  of  heaven. 
 Let  the  floods  come,  and  the  winds  blow  upon  the  house,  it  will  stand,  for  it  is  built  upon 
 a  rock. 
 
 Terror.  Bewail  all  fuch  that  reject  Christ  as  the  Foundation  and  chief  Corner-stone. 
 
SERM.    XXXIII.]  TUE    PAR.VBLE    OF    THE    VINKVaUD.  467 
 
 What  a  sad  and  woful  condition  are  all  such  iu  !  Let  them  biiild  ujjon  another  founda- 
 tion never  so  confidently  that  they  shall  be  saved,  yet  thoy  shall  certainly  be  damned ;  for  they 
 build  but  on  the  sand,  or  witliout  a  foundation,  because  there  is  no  other  foundation  but 
 Christ  alone. 
 
 Let  all  therefore  take  heed  they  do  not  reject  Jesus  Christ,  God-man,  that  one  blessed 
 ]\Tediator,  neither  in  respect  of  his  person,  office,  or  doctrine.  But  0  what  multitudes  are 
 there  in  these  days  who  seek  to  destroy  (as  much  as  in  them  lies)  the  foundation,  which 
 could  they  indeed  effect,  what  would  tlie  righteous  do  ?  But  Cluist  is  laid  so  deep,  so  well, 
 so  sure,  that  none  can  destroy  this  blessed  Corner-stone,  though  men  may  reject  liim ;  and 
 in  so  doing  they  will  perish  for  ever,  as  the  Jews  did. 
 
 SERMON    XXXIJI. 
 
 This  is  the  Lord's  doing,  and  it  is  marvellous  in  our  eyes. — Matt.  xxi.  42. 
 
 Quest.     What  is  the  Lord's  doiug  ? 
 
 Ausw.  1.  The  laying  Christ  for  the  foundation,  and  the  cMef  Corner-stone  of  the  spirit- 
 tual  buildmg. 
 
 2.  The  casting  off  the  Jews  also,  and  all  other  who  reject  the  Lord  Jesus  Christ  as 
 the  cliief  Corner-stone. 
 
 "  And  it  is  marvellous  in  our  eyes."     Whose  eyes? 
 
 Answ.  Even  in  the  eves  of  all  believers,  all  the  godly  stand  and  admire  at     '"  whose 
 
 ,  .      ,  .  1111  I  IT  /-I     1         1        1  ■  ^y^'s  thia    18 
 
 tms  thmg  ;  nay,  and  the  holy  angels  wonder  also  to  see  uod  to  lay  his  only     marvenjus. 
 beloved  Son  for  a  foundation,  to  raise  fallen  man  and  build  him  up  again  to 
 sueli  a  height  of  glory  aud  happiness,  as  is  amazing,  and  believers  themselves  stand  asto- 
 nished at  this,  crying  out,    "  0  what  manner  of  love  is  this,"  1  John  iii.  1,  'A.     O  how 
 low  was  ('hrist  laid,  aud  how  high  are  we  thereby  raised  !  Note  from  hence, 
 
 Doct.  That  the  salvation  of  lost  sinners  by  Jesus  Christ,  as  it  is  of  God's  doing,  so  it  is 
 also  a  wonderful  and  marvellous  thing. 
 
 In  speaking  to  this  proposition, 
 
 I.  I  shall  show  you  how  this  is  of  the  Lord's  doing. 
 
 il.  Apply  it. 
 
 I.  By  the  Lord  in  this  place  is  meant  God  the  Father,  it  is  his  doing.  "  Behold,  1  lay 
 in  Sion  for  a  foundation,  a  stone,"  &c.,  Isa.  xxviii.  16.  "  All  things  are  of  God,'"  2  Cor. 
 V.  18  ;  that  is,  of  God  the  Father. 
 
 1.  As  an  act  of  his  infinite  love,  sovereign  mercy,  and  goodness  to  man-  ciirist  bein^ 
 kind,  and  not  to  the  fallen  angels.     Love  and  sovereign  grace  was  the  efficient     1?'''  ^  *j"'    * 
 
 I     >  ■  />       ^    /-.     1         1         11111  1  ■  foundation, 
 
 and  first  movmg  cause  hereoi.  God  so  loved  the  world,  he  gave  his  only  au  net  of 
 begotten  Sou,  that  whosoever  beUeveth  on  him  should  not  perish  but  have  '^°'^  *  '"''"■ 
 everlasting  life,"  John  iii.  16.  This  is  wonderful  love,  marvellous  love, 
 "  For  verily  he  did  not  take  on  him  the  nature  of  angels,  but  the  seed  of  Abraham,"  Heb, 
 ii.  16.  There  was  no  love,  no  pity  showed  to  the  fallen  angels,  no  Redeemer  fjund  for 
 them,  though  they  were  more  glorious  creatm'es  than  man.  But  this  marvellous  love  was 
 manifested  to  man,  even  to  God's  elect,  who  were  in  the  first  Adam.  "  In  this  was  mani- 
 fested tiie  love  of  God  towards  us,  because  that  God  sent  his  only  begotten  Son  into  llie 
 worldj  that  we  might  live  through  him. — Herein  is  love,  not  that  we  loveil  God,  but  that 
 he  loved  us,  sent  his  Son  to  be  a  propitiation  for  our  sins,"  1  John  iv.  9,  10. 
 
 1.  It  was  the  Lord's  doiug,  as  it  was  an  act  of  his  infinite  wisdom,  our  re-  salvation  by 
 demption  by  Jesus  Christ  was  the  contrivance  of  the  marvellous  wisdom  of  Christ  an  net 
 God  the  I'ather.  It  was  "  he  that  devised  the  means  or  way  that  his  dom." 
 banished  might  not  for  ever  be  expelled  fi'om  him."  And  hence  it  is  said, 
 "  Deliver  him  from  going  down  into  the  pit ;  I  have  found  a  ransom,"  Job  xxxiii.  24. 
 The  love  God  had  to  pcjor  sinners,  moved  or  stirred  him  up  to  find  out  a  way  to  magnify 
 his  own  glory,  aud  redeem  them  fiom  sin,  wrath,  and  misery :  and  such  wisdom  is 
 marvellous  in  our  eyes  ;  nay,  it  is  the  top  glory,  or  highest  act  of  infinite  wisilom,  as  I 
 shall  show  you  by  and  by. 
 
 3.  It  was  the  Lord's  doing,  as  an  act  of  his  Almighty  power.  Jesus  ^"3^°,  "^  'j.* 
 Christ  is  tiie  wisdom  of  God,  aud  the  power  of  God.     "  Christ  is  called  the     power. 
 
488  THE   PAHABLE   OF   THE   VINEYAI:P.  [bOOK   II. 
 
 arm  of  the  Lord,  and  the  man  of  his  right  hand,  whom  be  bath  made  strong  for  himself." 
 My  brethren,  tliat  this  is  the  doing  of  God  the  Fatlier,  is  evident ;  for  he  indeed  is  the 
 first  and  principal  Author  of  our  salvation,  and  therefore  the  apostle  saith,  "And  aU  things 
 are  of  God,  who  hatli  reconciled  us  to  himself  by  Jesus  Christ,"  &c. 
 
 1.  God  the  Father  first  proposed  this  thing  to  bis  Son  (who  lay  in  liis 
 
 bosom  from  all  eternity)  to  undertake  the  work  of  our  redemption,  which  God  Jj""!  ">'  ^'^■ 
 
 the  Son  readily  consented  to,  and  struck  hands  with  the  Father,  and  entered  this  thing' to 
 
 into  covenant  with  liim  to  become  oiu-  Surety  and  Saviour  before  the  world  etemfty"   ™ 
 began. 
 
 2.  Grod  tlie  Father  (as  one  well  observes)  is  held  forth  as  the  chiefest  in-  The    Father 
 jured  person,  against  whom  om-  sin  was  primarily  committed,  to  wliom  the  jm-ed  person" 
 first  creation  was  ascribed  :  he  was  our  Creator  and  glorious  Sovereign  ;  and  ^^  °'"'  "'"■ 
 therefore  sliould  not  God  tlie  Father  be  the  contriver  of  our  recovery,  but  „,  ^   j,  ^^ 
 another,  how  would  it  eclipse  his  glui-y,  divine  love,  goodness,  and  wisdom  ?  wen     knew 
 
 3.  It  was  God  the  Father,  who  well  knew  what  was  necessary  to  be  "essary  to  Ws 
 done  in  order  to  build  up  or  raise  foUeu  man,  what  was  consistent  with  the  o\ra  glory, 
 honour  of  his  holy  majesty,  and  would  promote  and  raise  the  glory  of  all  the 
 
 blessed  attributes  and  perfections  of  the  glorious  Deity.  Sliribed    to 
 
 4.  We  read  often  how  our  salvation  is  ascribed  to  the  grace  of  God  the  ^jj"'  "'*^  ^^' 
 Father  ;  how  often  Christ  himself  is  called  the  gift  of  God.  "  Hast  thou  known 
 
 the  gift  of  God  ?"'  &c.,  Jolm  iv.  10. 
 
 "  He  that  spared  not  his  own  Son,  but  delivered  him  up  for  us  all,"  Rom. 
 viii.  32.  As  election  is  ascribed  to  the  Father,  and  the  gift  of  Christ  is  attributed  to  the  Fa- 
 ther ;  so  all  spiritual  blessings  which  we  have  by  Christ,  spring  from  the  Father.  "  Bles- 
 sed be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who  hath  blessed  us  with  all  spiri- 
 tual blessings  in  heavenly  places  ia  Christ ;  according  as  he  hath  chosen  us  in  him  before 
 the  foimdation  of  the  world,"  Eph.  i.  3,  4. 
 
 How  often  is  God  the  Father  called  om-  Saviour  ?  "  Blessed  be  the  Lord  God  of  Israel, 
 for  be  hath  visited  and  redeemed  his  people,"  Luke  i.  68.  And  hence  he  is  called,  "  the 
 Father  of  mercy,  and  the  God  of  all  comfort,"  2  Cor.  i.  3. 
 
 5.  Whatsoever  Jesus  Christ  did,  God  the  Father  determined  to  have  done  ;  and  there- 
 fore "  this  is  the  Lord's  doings."  "  Him,  being  delivered  by  the  determinate  counsel  and 
 foreknowledge  of  God,  ye  have  taken,  and  by  wicked  hands  have  crucified  and  slain," 
 &c.,  Acts  ii.  23.  Moreover,  it  was  no  other  thing  than  what  God  "declared  by  the  mouths 
 of  all  the  holy  prophets  from  the  beginning  of  the  world,  should  be  done,"  Acts  iii.  18. 
 
 The  laying  of  Christ  for  a  foundation  was  in  the  thijughts  of  God,  as  held  fortli  and 
 manifest  to  his  people  in  all  ages  of  the  world,  and  many  ways  also  made  known,  not  only 
 by  visions,  but  by  types  and  sacrifices  also  ;  so  that  we  may  say,  "  Many,  0  Lord  our 
 God,  are  thy  wonderful  works,  which  thou  hast  done,  and  thy  thoughts  towards  us,"  etc., 
 Psal.  xl.  5. 
 
 6.  The  Father  chose  Christ  for  a  foundation.  "  To  whom  coming,  as  unto  a  living 
 stone,  disallowed  indeed  of  men,  but  chosen  of  God,  and  precious,"  1  Pet.  ii.  4.  The  Fa- 
 ther chose  and  appointed  his  own  Son  to  be  Mediator  from  eternity,  that  so  he  might  be 
 the  foundation,  and  bear  up  the  whole  new  creation,  and  so  have  the  glory.  Moreover, 
 the  Father  prepared  him  a  body  (as  I  have  often  showed  you)  "  A  body  hast  thou  pre- 
 pared me,"  Heb.  x.  5.  The  Father  also  sent  him  into  the  world.  "  Say  you  of  him 
 whom  the  Father  sanctified  and  sent  into  the  world,  thou  blasphemest,  because  I  said,  I 
 am  the  Son  of  God,"  John  x.  36.  All  these  things  prove  that  the  work  of  redemption  by 
 Jesus  Christ  is  primarily  the  Father's  doings. 
 
 Yet  take  one  or  two  further  demonstrations  to  evince  this,  and  I  will  proceed. 
 
 7.  Whatsoever  our  Lord  Jesus  Christ  is  made  unto  us,  it  is  expressly  said,  ^^^^  Christ 
 that  he  is  so  made  uuto  us  by  God  the  Father.  is  made  to  us, 
 
 (1.)  Was  he  made  a  Priest  ?  God  the  Father  made  him  a  Mediator,  and,  as  tUe'ratUer? 
 so  considered,  a  I'riest.  "  No  man  taketh  this  honour  unto  him,  but  he  that 
 was  called  of  God,  as  was  Aaron  :  so  also  Christ  glorified  not  himself  to  be  made  an  High 
 Priest,  but  he  that  said  unto  him  thou  art  my  Son,  this  day  have  I  begotten  thee,"  Heb.  v.  5, 
 (2.)  Was  he  made  sacrifice  for  sin?  The  Father  made  him  this  sacrifice.  "  When  thou 
 shalt  make  his  soul  an  offering  for  sin,  he  shall  sec  his  seed,"  &c.,  Isa.  Uii.  11.  (3.)  Were 
 om-  sins  laid  upon  him  ?  Tlie  Father  hath  laid  them  on  him.  "  The  Lord  hath  laid  on 
 him  the  iniquities  of  us  all,"  Isa.  liii.  6.  (4.)  Was  he  bruised?  Why  it  was  the  Father 
 hath  bruised  liim,  and  put  him  to  grief.     "  Yet  it  pleased  the  Lord  to  bruise  him,  he  hath 
 
SERM.   XXJ:i1I.]  the  PARABtR   OF   THE   \TNEYARD.  489 
 
 put  him  to  grief,"  ver.  10.  (5.)  Was  he  raised  from  the  dead  ?  Tliis  was  done  also  by  God 
 the  Father,  though  he  Leing  God,  could  liimself  take  up  his  life  again  ;  hut  it  behoved  the 
 Father,  as  an  act  of  justice  (he  being  his  prisoner)  to  discharge  him  out  of  prison,  when  he 
 had  paid  all  our  debts.  Hence  it  is  said,  "  He  was  raised  from  the  dead  by  the  glory  of 
 the  lather,"  Kom.  vi.  4.  "  Whom  ye  crucified,  whom  God  raised  from  the  dead,"  &c.. 
 Acts  iv.  10  (G.)  AVas  he  exalted  at  God's  right-hand  ?  It  was  the  Father  that  exalted 
 him.  "  Whom  God  exalted  at  his  right-hand,  as  a  Prince  and  a  Saviour,  to  give  repen- 
 tance unto  Israel,  and  remission  of  sin,"  Acts  v.  31.  (7.)  Is  he  a  King?  God  the  Father 
 gave  him  that  power  and  authority.  "  Yet  have  I  set  my  King  upon  the  holy  hill  of 
 Sion."  (8.)  Is  he  a  Prophet  ?  It  was  the  Father  that  raised  him  up  also,  and  invested 
 him  with  that  office.  "  A  prophet  shall  the  Lord  your  God  raise  up  unto  you  of  your  bre- 
 thren, like  unto  me;  him  shall  ye  hear,"  &c..  Acts  iii.  22.  (9.)  Is  he  a  Shepherd  !  God 
 the  Father  constituted  lum  a  Shepherd.  "  Awake  0  sword  against  my  shepherd,  and 
 against  the  man  that  is  my  Fellow,"  &c.,  Zech.  xiii.  7,  8.  (10.)  Is  Clmst  a  Saviour  ? 
 the  Father  appointed  and  sent  him  to  save  us.  "  God  sent  him  to  bless  us,  by  turning 
 every  one  of  us  from  om-  ijiiquities,"  Acts  iii.  26  ."  He  hath  raised  up  an  horn  of  salvation, 
 in  the  house  of  Ms  servant  David,"  Luke  i.  OS).  (11.)  Our  election  in  Christ  is  of  God 
 the  Father,  the  Father  gave  all  that  shall  be  saved  to  Jesus  Christ.  (12.)  The  Father 
 sends  the  Spirit  also  in  Cluist's  name.  (13.)  It  is  the  act  of  God  the  Father  to  impute 
 the  righteousness  of  Christ  to  us,  and  to  justify  us,  or  to  pronounce  us  righteous  through 
 Christ's  righteousness.  In  a  word,  all  things  are  of  God,  &c.  "  Jesus  Christ,  of  God  the  Fa- 
 ther, is  made  imto  us  wisdom,  and  righteousness,  and  sanctification,  and  redemption."  And 
 thus  "  this  is  the  Lord's  doing,"  the  Father's  work,  that  all  may  rejoice  in,  and  give  glory 
 to  God  the  Father.  "  Thou  art  my  servant,  0  Israel,  in  whom  I  will  be  glorified,"  Isa. 
 xlix3. 
 
 APPLICATION. 
 
 1.  Learn  from  hence  to  know  assuredly,  that  God  the  Father  is  fuU  of  IdVe  and 
 bowels  of  compassion  to  his  elect,  as  Jesus  Christ  our  blessed  Kedeemer.  0  do  not  tlunk 
 the  Son  hath  more  love,  more  grace,  more  pity  to  us  than  God  tlie  Father. 
 
 2.  And  therefore  let  us  learn  from  hence  to  ascribe  equal  glory  to  the  Father  as  unto 
 the  Son,  and  to  the  Holy  Ghost;  they  bemg  essentially  considered  one  and  the  same  God 
 blessed  for  evermore.     Amen. 
 
 3.  From  hence  we  may  learn  to  plead  with  God  the  Father  to  bless  us  with  all  spiri- 
 tual blessings  in  heavenly  places  in  Christ  Jesus,  and  to  enable  us  to  build  in  a  right  man- 
 ner upon  him,  since  the  Father  laid  him  for  a  Foundation;  and  he  that  builds  aU  things  is 
 God. 
 
 4.  Do  not  look  upon  God  the  Father  in  Christ  Jesus,  as  an  angry  God,  but  as  a  tender 
 and  dear  Father,  and  come  to  him  in  the  name  of  Christ  with  holy  boldness,  and  learn  to 
 deUght  in  him,  and  make  the  Father  an  equal  object  of  your  soul's  affections. 
 
 5.  And  let  us  all  strive  after  holiness,  because  it  was  the  design  of  God  in  this  work,  to 
 magnify  his  own  hoUness ;  all  the  acts  of  God's  doings,  in  and  about  Christ,  and  our  salva- 
 tion, lay  us  under  the  highest  oUigation  to  oppose  sin  and  all  ungodliness.  He  gave  his  Son 
 not  to  save  us  iu,  but  from  our  sins.  "  Even  to  deliver  us  from  all  iniquity,and  to  purify  unto 
 himself  a  peculiar  people,  zealous  of  good  works,"  Tit.  ii.  14. 
 
 6.  Is  the  laying  of  Christ  as  a  Foundation,  and  the  whole  of  our  salvation,  the  Lord's 
 doing?  Then  this  reproves  such  that  reject  this  Corner-stone,  or  build  upon  any  other 
 foundation.  Moreover,  learnfrom  hence  to  know  that  this  is  a  firm  and  sure  Foundation,  it 
 being  the  Lord's  doing,  or  the  work  of  the  mighty  God  himself. 
 
 7.  Yet  let  all  take  heed  they  do  not  lessen  the  glory  and  honour  of  our  Lord  Jesus  Christ, 
 the  Son  of  God,  in  maguifyuig  the  glory  of  God  the  Father ;  for  though  you  have  heard  that 
 it  is  the  Father's  doings,  and  that  he  is  the  first  and  prime  Author  of  our  redemption,  and  of 
 all  divine  grace,  and  gracious  operations  ;  yet  equal  glory  belongs  to  Jesus  Christ,  "  and  all 
 are  to  liouoiu"  the  Son,  as  they  honour  the  Father."  Jesus  Christ  is  our  Surety,  our  common 
 Head  and  Representative,  he  is  our  Redeemer ;  it  was  Christ  that  bought  us,  that  redeemed 
 us  ;  he  was  both  the  Priest  and  Sacrifice  ;  it  is  he  tliat  is  the  great  Paymaster,  the  only  Me- 
 diator between  God  and  man  ;  he  it  was  that  made  our  peace,  that  made  an  end  of  sin,  and 
 that  brought  in  an  everlasting  righteousness.  He  is  our  wisdom,  righteousness,  sanctifica- 
 tion, and  redemption  ;  he  is  our  strength,  our  life,  our  fund,  our  Physician,  our  Bridegroom, 
 Christ  is  the  Shejjherd  that  sought  us,  the  I'nuntain  in  wlioni  we  are  washed,  and  the  Foun- 
 dation upon  whom  we  and  the  chiuch  is  built ;  so  that  all  will  for  ever  be  undone,  that  re- 
 ject him. 
 
490  THE    PARABLE    OF    THE   VINLYAED.  [BOOK    U. 
 
 "  This  is  the  LonVs  doing,  and  it  is  marvellous  in  our  eyes." 
 
 Quest.     What  is  maiTellous  in  our  eyes  ? 
 
 Adsw.  (1.)  That  God  should  lay  his  own  Son  for  a  Foundation.  (2.)  That 
 veUous  tSine  ^^^  chief  builders  should  reject  him  ;  both  these  things  are  marvellous  in  the 
 that  Christ  eyes  of  aU  God's  people,  that  the  sheep  should  reject  their  Sheplierd,  the  sub- 
 rejected.  "  jects  cast  off  their  Sovereign,  a  people  despise  their  God,  and  murder  his  only 
 begotten  Son,  and  chiefest  Prophet,  and  their  only  Teacher.  As  the  love,  wis- 
 dom, and  goodness  of  God  is  to  be  admired  in  sending  his  Son :  so  also  is  tlie  horrid  sin, 
 ignorance,  and  folly  of  men,  whether  Jews  or  Gentiles,  in  rejecting  him.  Wliat,  reject  the 
 Son  of  God,  the  Lord  of  life  and  glory,  the  Foundation-stone,  the  blessed  Messiah,  and  only 
 Saviour  :  "  be  astonished  0  ye  heavens  !" 
 
 I  shall  chiefly  speak  unto  this  in  respect  to  the  fii-st  of  these,  but  shall  comprehend  both. 
 
 Doct.  That  God's  laying  Christ  for  a  Foundation,  is  a  marvellous  thmg  ;  and  strange  it 
 is  that  any  should  reject  this  Corner-stone. 
 
 I  shall  endeavour  (in  speaking  to  this  point  of  doctrine)  to  do   three  thuigs. 
 
 I.  Show  what  things  they  are  that  are  counted  marvellous. 
 
 II.  Show  how  or  in  what  respects  our  salvation  by  Jesus  Christ  may  be  counted  mar- 
 vellous. 
 
 III.  Apply  it. 
 
 1.  Some  things  are  really  marvellous  in  themselves,  many  things  in  natui'e  being 
 above  the  comprehension  of  man. 
 
 1.     Some  things  are  only  marvellous  to  ignorant  people,  who  by  reason  of 
 Some  things     jjjg  weakness  of  their  iudgment  and  understanthng  admire  them,  which  other 
 
 wondered  ut  .  ^         i  i      i  i  »i        t^  i 
 
 through  peo-     men  can  give  a  reason  oi,  and  look  upon  as  no  wonders  at  all.     But  salva- 
 ance.  '^'""^"     tion  by  Jesus  Christ  is  really  wonderful  and  marvellous  in  itself,  and  in  the 
 eyes  of  all  the  wisest  men  and  saints  of  God  that  ever  lived  on  the  earth. 
 
 2.  A  thing  is  counted  marvellous,  and  wondered  at,  that  is  rarely  seen,  or  perhaps  not 
 once  in  a  hundred  years  ;  yet  it  hath  been  seen  or  done  before,  and  so  is  not  so  great  a 
 wonder. 
 
 3.     A  thing  is  counted   marvellous  that  is  far  above  the  reach,  reason,  or 
 
 -*        ">'".s     comprehension  of  men  of  the  gi-eafest  wisdofti,  and  deepest  judgment  ;  they 
 
 above  man's     can  give  no  human  reason  for  it,  being  wholly   supernatural,  or  without  any 
 
 marvellous'^     natural  cause,  as  the  eclipse  or  dismal  darkness  of  the  sun  at  the  crucifixion  of 
 
 our  blessed  Saviour,  or  the  sun's  standing  still,  or  going  back  several  degrees. 
 
 4.  A  thing  is  counted  marvellous  that  is  a  new  thing,  never  heard  of,  nor  done  before  ; 
 nor  could  it  ever  enter  into  the  heart  of  man  that  such  a  thing  should  ever  be,  or  come 
 to  pass. 
 
 Thin  3  mar-  ^-  ^  thing  is  Counted  marvellous  in  respect  of  the  effects  it  hath  on  the 
 veiious  in  re-  subjects  for  whom  it  is  done.  As  when  strange,  wonderful,  yea  amazing  love 
 efrects"*^  "of  ^°''  g'^'i  will  is  showed  to  a  virgin  in  prison,  and  in  a  dismal  and  miserable 
 them.  condition,  tending  to  her  perfect  freedom,  and  to  raise  her  to  the  highest  ho- 
 
 nour ;  and  yet  after  all  that  amazing  love  and  good-wiU,  his  love  is  shghted  and  rejected, 
 though  the  poor  damsel  was  a  slave,  and  the  prince  that  comes  to  redeem  her,  comes  also 
 to  court  and  many  her  ;  and  yet  after  all,  she  despises  him,  and  rejects  the  offer  of  love 
 and  good-will.  Would  not  all  wonder  at  her,  and  say  what  a  marvellous  thing  is  this  ?  thus 
 it  is  in  this  case. 
 
 (5.  Or  when  a  kingdom  is  exposed  to  utter  ruin,  by  a  merciless  enemy,  and  bloody 
 tyi-aut,  who  is  about  to  destroy  all  with  fire  and  sword,  and  just  at  the  very  nick  of  tinie  a 
 more  powerfel  prince  offers  Ma  help  to  save  and  deliver  that  kingdom  for  ever  from  such 
 desolation ;  and  yet  his  love  and  great  pity  is  utterly  rejected,  and  they  suffer  themselves 
 to  be  undone  and  destroyed  for  ever  :  would  not  aU  nations  that  heard  of  such  a  thing, 
 wonder  at  tlie  folly  and  madness  of  the  people  of  such  a  kingdom  ?  tlms  it  is  here. 
 
 II.  I  shall  shew  how,  or  in  what  respects  om-  salvation  by  Jesus  Christ,  may  be  said  to 
 be  marvellous  in  our  eyes. 
 
 1.  Our  salvation  by  Christ  is  marvellous,  because  God  hath  done  a  thing 
 ^vetious''^  in  order  to  save  our  souls,  that  could  never  have  entered  in  the  hearts  of  men 
 ness  of  this  or  aiigels,  both  in  respect  of  that  amazing  and  marvellous  love  and  wisdom 
 does  consist.  ^^^^  j^  displayed  therein.  "  God  so  loved  the  world,"  &c.,  John.  iii.  IG.  So 
 loved,  or  with  such  an  amazing,  man-ellous,  infinite,  and  imexpressable  love 
 "  that  he  gave  his  only  begotton  Son,"  gave  him  to  be  a  sacrifice,  and  to  die  a  miserable 
 Kom.  vu,  7       and  ignominious  death,  aud  to  be  made  a  curse  for  us.     -\nd  what  were  we  ? 
 
SERM   XXXIII.]  TII:-.   PARABLE    OF    T]I;C    VINEYARD.  401 
 
 why  his  enemies,  yea,  such  that  had  enmity  in  our  hearts  and  minds  against  God  ;  we 
 that  were  rebels,  who  hated  him,  and  had  given  up  ourselves  to  the  rule  and  government  of  the 
 devil,  liaviug  cast  God  oft",  rejecting  the  authority  of  our'jMaktr,  and  merciful  and  only  tjo- 
 vereign.  "  Yet  God  commendeth  his  love  towards  us,  in  that  while  we  were  yet  sinners, 
 Christ  died  for  us,"  Rom.  v.  8.  Is  not  this  marvellous  love,  and  wonderful  in  our  eyes  ? 
 "  Ye  that  were  sometimes  alienated,  and  enemies  in  your  minds  by  wicked  works,  yet  now 
 hath  he  reconciled,"  Col.  i.  21.  My  brethren,  it  is  cuunted  a  strange  and  marve'lous  thing 
 for  a  man  to  lay  down  liis  hfe  for  his  friend,  or  for  his  dear  wife  or  child  ;  all  would  say  he 
 shows  wonderful  love  for  them,  who  (though  so  near  to  him)  yet  deserved  to  die,  having  com- 
 mitted some  grievous  crime,  but  he  will  the  for  them,  and  in  their  stead.  Such  love  is  mar- 
 vellous love.  "  Greater  love  hath  no  man  than  this,  that  a  man  lays  down  his  life  for  his 
 friend,"  John  xv.  13.  But  what  saith  the  ajiostle,  "  But  Christ  died  for  us,  while  we  were 
 enemies,"  Rom.  v.  8.  He  died  for  the  ungodly,  "  For  when  we  were  enemies,  we  were  re- 
 conciled to  God  by  the  death  of  his  Son,"  ver.  10.  The  loving-kindness  of  God  is  called 
 "  marvellous,  and  many  are  his  marvellous  works,"  Psal.  xxxi.  20,  Psal.  xcvii.  1.  But  this 
 exceeds  them  all,  and  it  is  therefore  man-ellous  in  our  eyes. 
 
 2.  That  which  adds  to  the  wonder,  and  makes  it  yet  more  marvellous,  is  this,  that  God, 
 who  thus  commends  his  love  Ln  giving  his  Son,  and  Christ  Jesus  who  laid  down  his  life,  well 
 knew  (being  omniscient,)  that  those  persons  for  whom  he  died  (and  who  were  so  unworthy  of 
 the  least  favour,)  would,  after  he  had  done  tins  thing,  (for  a  time)  slight  and  contemn  liis  per- 
 son, and  tins  his  infinite  love  to  them,  and  shut  their  doors  against  him,  resist  liis  Holy  Spirit, 
 and  grieve  and  wound  his  fender  heart,  and  prefer  their  lusts  above  him  ;  and  yet  notwith- 
 standing all  this,  he  would,  and  did  die  for  them.  0  how  strange  and  wonderful  is  this  Lu  the 
 eyes  of  all  that  know  and  contemplate  thereon  ! 
 
 3.  The  marvellousness  of  this  divine  gi-ace  and  salvation  appears  yet  fiu-ther,  in  that 
 although  there  is  no  other  way  of  salvation,  or  for  sinners  to  escape  eternal  damnation,  and 
 this  is  also  clearly  revealed  in  the  gospel,  and  confirmed  by  the  highest  evidence;  yefit  is  not 
 received  by  multitudes,  but  they  will  seek  salvation  some  other  ways,  and  beUeve  not  in  Jesus 
 Christ,  but  reject  him  the  chief  Comer-stone. 
 
 4.  Also,  in  that  although  the  fullest  and  clearest  evidence  is  given  by  the  blessed  Jesus, 
 that  whosoever  believe  in  hhn,  or  build  upon  him,  shall  be  pardoned  of  all  their  sins,  though 
 never  so  great  and  many,  and  for  ever  acquitted,  justified,  and  accepted  in  Christ,  and  be 
 adopted  sons  and  daughters  of  God,  and  made  kings  and  princes,  and  at  last  be  crowned  with 
 endless  glory.  Yet  all  this  is  disbelieved,  slighted,  and  contemned  generally  by  all,  or  far 
 the  gi-eater  part  of  sinners,  to  whom  there  is  a  revelation  made  of  this  salvation. 
 
 5.  Is  it  not  a  marvellous  thing,  that  wlien  God  bath  laid  a  Foundation  for  sinners  to  bmld 
 upon,  that  cast  him  more  (or  is  more  worth  and  precious  to  him)  than  ten  thousand  worlds, 
 and  a  Foundation  so  firm  and  sure,  that  all  the  devils,  and  powers  of  darkness  can  never 
 shake  nor  remove,  or  pull  down  them  that  build  thereon  ;  and  yet  sinners  do  reject  this  Foun- 
 dation and  Corner-stone,  and  will  not  build  upon  the  Lord  Jesus  Clu-iet  ?  But  many,  like 
 the  Pharisees,  will  build  upon  the  sands  of  their  own  legal  righteousness,  prefeiTing  their 
 own  wisdom  above  the  wisdom  of  God,  because  it  lies  above  their  natural  reason,  i.  e.,  that 
 a  sinner  can  be  made  righteous,  and  justified  by  another's  righteousness,  as  imputed  to 
 him. 
 
 6.  Is  it  not  a  marvellous  thing,  to  see  the  King  and  only  Potentate  of  heaven  and  earth, 
 who  hath  thousands  'of  thousands  of  angels  ministering  to  him,  to  lay  aside  his  glorious 
 princely  robes,  and  ofter  himself  to  die  a  cruel  and  ignominious  death,  for  a  few  cursed 
 traitors,  beggars,  and  rebels  ?  Or  is  it  not  marvellous  to  see  him  that  was  God  (co-equal 
 with  the  Father)  to  die  for  such  sinful  creatures,  and  to  take  them,  who  in  themselves  are 
 as  base  and  contemptible  as  carrion,  worms,  into  union  with  himself,  and  lay  them  in  his 
 bosom,  and  set  them  down  with  himself  in  his  throne  for  ever?  Rev.  iii.  21. 
 
 7.  Our  salvation  by  the  Lord  Jesus  Christ  is  mai-vellous,  because  it  is  a     ^^^  ^^j^^_ 
 great  mystery.     This  I  shall  endeavour  to  prove,  and  clearly  evince.  tion  is  a 
 
 1.  That  which  is  so  mysterious,  that  the  wisdom  of  man  cannot  conceive     f^r"  w^*" 
 of,  or  comprehend,  is  a  marvellous  thing,  and  great  mystery  ;  but  our  salva-     very'mar- 
 tion  by  Jesus  Christ  is  so  mysterious,  that  the  wisdom  of  men  cannot  conceive 
 of  it,  or  comprehend  it,  ergo. 
 
 To  confirm  this  argument,  take  several  texts  of  scripture.  "  But  we  speak  the  wisdom 
 of  God  in  a  mystery,  even  the  hidden  wisdom — wliich  none  of  the  princes  of  this  world 
 knew ;  for  had  they  known  it,  they  would  not  have  crucified  the  Lord  of  glory.  But  the 
 natuial  man  receiveth  not  the  chings  of  the  Spirit  of  God ;  for  they  are  foolishness  unto 
 
492  THE   PARABLE    OF   THE   VINEYAED.  [bOOK    II. 
 
 him,  neitlier  can  he  know  them,  because  they  are  spiritually  discerned,"  1  Cor.  ii.  7,  8, 14. 
 "  Without  controvei-sy  gi'eat  is  the  mystery  of  godliness,  God  manifested  in  the  flesh,"  &c., 
 1  Tim.  ill.  16. 
 
 But  to  proceed  to  a  few  arguments  to  demonstrate  the  mysteriousness  of  our  salvation 
 by  Clirist,  and  from  thence  how  it  is  marvellous  iu  our  eyes. 
 
 Arg.  1.  "  That  which  the  wise  men  of  the  world  count  foolisness,  because  it  lies  above 
 their  corrupt  human  reason  to  comprehend  it,  is  doubtless  a  gieat  mystery,  and  therefore 
 marvellous  ;  but  our  salvation  by  Jesus  Christ  is  counted  foolishness,  because  it  hes  above 
 their  corrupt  human  reason  to  comprehend  it,  ert/o,  it  is  a  gi'eat  mystery.  The  minor  is 
 proved  by  what  Paul  saith,  "  The  preaching  of  the  cross  is  to  them  that  perish,  foolishness; 
 but  unto  us  that  are  saved,  it  is  the  power  of  God,"  1  Cor.  i.  18.  The  preaching  of  the 
 cross ;  that  is,  justification  and  salvation  by  the  obedience  and  sufferings  of  Christ  upon  the 
 cross,  or  by  that  blessed  one  that  was  hanged  on  the  tree.  The  men  of  reason  of  our  age 
 call  it  a  contradiction,  that  a  debt  fully  paid,  is  yet  freely  forgiven,  and  a  mock  payment, 
 and  so  foolishness,  and  seem  to  charge  the  holy  and  wise  God  with  folly,  who  saith,  "  He 
 pardoneth  iniquity,  transgi-ession,  and  sin ;  and  yet  will  by  no  means  clear  the  guilty," 
 Exod.  xxxiv.  7. 
 
 Arg.  2.  That  work  which  was  the  glorious  contrivance  of  the  infinite  wisdom  of  God, 
 yea,  the  deepest,  the  most  profound  part  of  his  wisdom,  or  chiefest  act  of  all  his  doings, 
 must  needs  be  a  mystery,  and  a  marvellous  work ;  but  such  is  the  work  of  our  salvation 
 by  Jesus  Christ,  therefore  it  is  mysterious  and  marvellous. 
 
 Arg.  3.  That  work  which  non-plusses  all  the  wise  men  of  the  world,  and  is  so  hid  from 
 them,  that  their  wisdom  perishes  and  is  confounded,  is  a  marvellous  thing :  but  the  work 
 of  our  redemption  doth  thus  non-pluss  and  confound  the  wisdom  of  the  men  of  the  world ; 
 therefore  the  work  of  redemption  is  a  mystery,  and  very  man-ellous.  "  Therefore  behold, 
 I  will  proceed  to  do  a  marvellous  work,  and  a  wonder  among  the  people,  even  a  marvel- 
 lous work  and  a  wonder ;  for  the  wisdom  of  their  wise  men  shall  perish,  and  the  under- 
 standing of  the  prudent  men  shall  be  hid,"  Isa.  xxix.  14. 
 
 The  apostles  ■'^'S-  ^-  '^^^'^^  work,  art,  or  mystery,  which  the  most  knowing,  and  the 
 confessed  greatest  artists  who  study  it,  confess  is  so  deep,  mysterious,  or  so  great  and 
 but'iittie^'or  mars'ellous,  that  they  can  arrive  but  to  a  small  measiu'e  of  the  Itnowledge  of 
 in  part,  the  it,  after  their  uttermost  search  and  pains,  and  diligence,  is  a  great  mystery, 
 redemption,  and  very  marvellous :  but  the  work  of  redemption  by  Christ,  the  apostles 
 themselves,  who  were  the  most  knowing,  and  the  greatest  spu-itual  artists  in 
 this  mystery,  after  then-  uttermost  care,  diligence,  and  search  into  it,  confess  they  knew 
 but  little  of  it,  or  knew  but  in  part ;  therefore  redemption  by  Christ  is  a  great  mystery,  and 
 so  very  marvellous.  "  For  now  we  see  through  a  glass  darkly,"  &c.  "  Now  I  know  in 
 part,"  &c.,  1  Cor.  xiii.  12. 
 
 Arg.  .5.  That  which  both  angels  and  saints  too  gi'eatly  wonder  at,  and 
 Angels  and  count  a.  niaiTellous  thing,  is  very  mysterious  and  mar^-ellous  ;  but  both  the 
 mire  the  angels  and  saints  too  greatly  wonder  at,  and  count  the  redemption  of  sinners 
 
 J^'J.^Jir^  °^  by  Jesus  Christ  a  marvellous  thing  ;  therefore  the  redemption  of  sin- 
 demption.  ners  by  Jesus  Christ  is  very  mysterious  and  marvellous.  "  He  was  seen  of 
 angels,"  1  Tit.  iii  16,  that  is,  with  wonderment.  "  Which  thmgs  the  angels 
 desire  to  look  into,"  1  Pet.  i.  12.  The  word  signifies,  a  bowing  down  the  head,  a  stooping 
 to  pry  or  look  into,  as  they  cannot  fully  understand,  but  admii-e  at.  And  then  as  to  the 
 saints,  my  text  saith,  "It  is  marvellous  in  our  eyes." 
 
 No  man  ^^o-  ^-  That  work  wliich  no  man  can  understand,  know,  or  rightly  con- 
 
 cim  know  ceive  of,  unless  it  be  made  known  to  him  by  Christ  through  the  influences  of 
 ofth^^gospd!  ^^^  Spiiit,  in  a  supernatural  way,  is  a  great  mystery,  and  very  mana'Uous  : 
 but  by  the        jjuf  jjq  m^jj  g^jj  undeistaud,  know,  or  riffhtlv  conceive  of  the  mystery  of  Christ, 
 
 supernatural        ,      ^  .  ,      ,.  ^,    .  i  ■       ,       ^,i    -       ,  •    n  /-^i      o    •  •*. 
 
 revelation  of  the  faith  of  Clmst,  or  redemption  by  Christ,  but  by  the  influences  ot  the  bpirit 
 the  Spirit.  jjj  .^  supernatural  way  ;  theref  ire  these  tilings  are  mysterious,  and  very  marvel- 
 lous "  No  man  knoweth  the  Sou  but  the  Father,  neither  knoweth  any  man  the  Father  save  the 
 Son,  and  he  to  wliomsoever  the  Son  will  reveal  him,"  Matt.  xi.  27.  As  all  saving  know- 
 ledge of  the  Father  is  through  Christ,  so  the  knowledge  of  Christ  the  "wise  and  prudent 
 know  not,  nor  any  but  such  that  Christ  by  his  Spuit  reveals  the  knowledge  of  these  mys- 
 teries unto.     "  It  is  given  to  you  to  know  the  mysteries  of  the  kingdom  of  heaven,"  &c. 
 
 Ai-g.  7.  That  thing,  or  glorious  design  which  the  holy  God  saw  necessary 
 God  made  j^j).  "ijg[[]g  go  deep  a  mystery)  in  manifold  ways  and  methods  gradually  to  reveal 
 fold  ways  to     and  make  known  to  the  sons  of  men,  must  needs  be  very  mysterious :  but  our 
 
SERM.    XXXni.]  THE   PARABLE   OF   THE   VINEYARD.  493 
 
 redemption  by  Jesus  Clirist  God  saw  necessary  (it  being  so  deep  a  mystery)     reveal  the 
 in  manifold  ways  and  methods  to  reveal  or  make  Ivnown  to  tlie  sons  of  men  ;     "J,'^''"^  "^ 
 ergo,  it  is  very   mysterious,  &c.     How  was  it  first  made  known  by  promises,     demption. 
 then  by  types,  and  then  by  sacrifices,  offerings  for  sin,  and  also  by  prophesies, 
 even  many  ways,  and  by  many  gradations,  though  the  clearest  manifestation  of  it  is  by  the 
 gosjiel  ?  and  in  that  also  God  is  pleased  to  make  use  not  only  of  the  word  but  of  the  sacra- 
 ments, that  we  might  be  better  able  to  understand  and  conceive  of  it :  but  after  all,  the 
 Spirit  must  reveal  these  mysteries  to  us,  or  else  in  a  saving  manner  we  cannot  know  them; 
 and  when  we  do  so  know  them,  we  still  stand  and  wonder,  and  cry  out,   "  It  is  marvellous 
 in  om*  eyes."     Hence  the  apostles,  to  whom  it  was  revealed,  laboured  "  to  make  all  men 
 see  what  is  the  fellowship  of  the  mystery  which  was  hid  in  God  ;  who  created  all  things  by 
 Christ  Jesus,  to  the  intent,  that  now  unto  the  principalities,  and  powers  in  heavenly  places, 
 might  be  loiown  by  the  church  the  manifold  wisdom  of  God,"  Eph.  iii.  'J,  10. 
 
 Arg.  8.  That  work,  that  love,  that  wisdom  which  the  glorified  saints  shall  admire,  when 
 Christ  personally  appears,  and  to  all  eternity,  must  needs  be  a  mysterious  thing,  and  very 
 marvellous  ;  but  the  glorified  saints,  when  Christ  comes,  and  to  all  eternity,  shall  admii'e 
 at  this  work,  this  love,  and  at  this  wisdom  ;  therefore  it  is  a  mysterious  thing,  and  very 
 marvellous.  ,( When  he  shall  come  to  be  glorified  in  bis  saints,  and  to  be  admiied  in  all 
 them  that  believe,"  2  Thess.  i.  10. 
 
 Arg.  9.  That  redemption-love,  redemption-grace,  is  full  of  mystery,  and  is     EadempUon- 
 marvellous,  may  appear  fiirther,  by  consideiing  the  many  mysteries  and  won-     wouders. 
 ders  contained  therein. 
 
 (1.)  Is  it  not  a  man-ellous  thing,  that  a  woman  should  compass  a  man,  as  the  Holy  Ghost 
 words  it?  "  For  the  Lord  hath  created  a  new  thing  in  the  earth,  a  woman  shall  compass 
 a  man,"  Jer.  xxxi.  22.  A  woman  that  knew  not  a  man,  should  conceive  and  bring  forth 
 a  child ;  of  her  the  Messiah  shall  be  born,  or  in  her  formed  and  created,  the  body  of  Christ 
 not  being  begotten  by  man,  but  created  of  God,  yet  of  the  flesh  of  the  virgin  :  is  Jiot  this 
 "  a  new  and  man'ellous  thing,"  that  a  \irgin  should  be  a  mother,  and  yet  remain  still  a 
 vu-gin  ?  What,  be  the  mother  of  him  by  whom  she  was  created  ?  Is  it  not  above  reason, 
 though  not  above  our  faith,  and  so  wonderful  a  thing,  that  he  that  made  the  world,  should 
 be  born  of  a  woman  ?  In  this,  as  one  well  observes,  our  Lord  was  the  Antitype  of  Mel- 
 chisedec,  without  father,  as  man,  and  without  mother,  as  God. 
 
 (2,)  Is  it  not  a  marvellims  thing,  that  the  "  Ancient  of  days"  shoidd  be- 
 come a  chUd  of  a  day  old  ;  and  that  "  he  whose  goings  forth  were  of  old,  even     The  wonders 
 from  everlasting,"  should  be  born  in  time  fncarnatlon. 
 
 (3.)  That  blessednesss  itself  should  be  brought  under  a  curse  for  sinneia,  and 
 vile  rebels  :  "  Christ  was  made  a  curse  for  us,  that  the  blessing  of  Abraham  might  come 
 upon  the  Gentiles,  through  Christ  Jesus,"  Gal.  iii.  13,  14. 
 
 (4.)  That  he  that  was  the  Heir  of  both  worlds,  Heir  of  all  things,  should  be  "  laid  in  a 
 manger ;  and  that  he  who  is  God  over  all,  should  have  "  no  where  to  lay  his  head." 
 
 (5.)  Is  it  not  a  mar\'ellous  thing,  that  he  that  was  so  rich,  that  he  in  whom  the  fulness 
 of  the  Godhead  dwelt  bodily,  should  become  poor,  and  that  through  his  poverty  we  are 
 made  rich  ? 
 
 (6.)  That  death  should  be  vanquished  and  destroyed  by  death,  and  that  we  could  not 
 live,  unless  he  that  was  God,  as  concerning  the  flesh  should  die  ?  Is  it  not  a  marvellous 
 thing,  that  the  physician  should  die  for  his  patient,  and  that  unless  he  that  was  God  died,  man 
 could  not  be  healed ;  or  that  the  blood  of  the  Saviour  should  be  shed,  and  apphed  to  cure 
 the  wounds  of  the  sinner  ?  that  a  man  should  die,  and  yet  by  liis  own  power  raise  him- 
 self again  to  life  ;  or  that  he  that  was  the  Prince  of  life  and  glory,  should  be  put  to  a  con- 
 temptible and  ignominious  death  ? 
 
 (7.)  Is  it  not  a  marvellous  thing,  that  the  oftended  God  should  give  his  only 
 begotten  Son  to  die  for  offending  sinners,  and  that  he  that  built  heaven  and     He  that  built 
 earth  should  be  laid  for  a  Foundation  for  poor  sinners  to  build  upon  ?  "  This     earth,  is  laid 
 is  the  Lord's  doing,  and  it  is  marvellous  iu  our  eyes."  tloift^o'buiid 
 
 (8.)  Nay,  and  is  it  not  a  marvellous  thing,  that  the  divine  Person  of  the     bis  church. 
 Son  of  God  should  be  united  to  the  nature  of  man,  or  he  assume  to  himself 
 a  real  body,  and  human  soul,  and  yet  be  but  one  Person  ?  and  that  our  na- 
 ture should  be  exalted  above  the  nature  of  angels,  and  that  a  man  should  be     Ji^a^ted"'"^ 
 God's  fellow,  or  equal  to  him,  and  sit  at  his  right  hand,  angels,  powers,  and     ^^°^'^     ""' 
 principalities  made  subject  to  him  ?  nay,  that  he  that  is  God  should  be  a  Man,     aiigeis. 
 and  a  man  be  the  Most  High  God  ?  For  by  means  of  the  hypostatical  union. 
 
494  THE   PARABLE    OF   THE   YINEYART).  [bOOK   n. 
 
 the  divine  and  htiraan  nature  in  Clirist  makes  but  one  person ;  tlie  ?on  of  God  did  not 
 take  into  union  with  his  divine  Person,  the  person  of  any  man  (who  had  a  distinct  sub- 
 sistence of  himself,  in  soul  and  body)  but  only  the  nature  of  man  ;  for  the  human  body 
 and  soul  of  Christ  subsisted  only  in  and  by  means  of  this  divine  Person  being  hypostati- 
 cally  united  to  it.  So  as  the  soul  of  man  is  tlie  vital  principle  of  his  body,  and  an  essen- 
 tial of  the  man  ;  so  the  divine  Person  of  the  Son  of  God  is  the  vital  principle  of  the 
 whole  human  nature,  and  an  essential  part  of  the  true  Christ ;  the  human  nature  never 
 subsisted,  nor  could,  without  the  divine  nature  and  Person  of  the  Son  of  God  so  united  to 
 it :  "  and  this  is  the  Lord's  doing,  and  it  is  marvellous  in  our  eyes." 
 Such  that  (9.)  Is  it  not  a  marvellous  thing,  that  those  that  followed  after  righteous- 
 followed  af.  jiggg^  should  not  attain  to  righteousness,  and  such  that  followed  not  after 
 ousness   ob-     righteousness,  but  were  wicked  and  ungodly,  should  attain  to  the  righteous- 
 
 tained  it  not.      ^^gg  ^.j^j^jj  j^  ^,y  f^j^j^  , 
 
 But  how  comes  this  about,  that  the  righteous  Jews  and  Pharisees  attained  not  to  righte- 
 ousness ?  the  apostle  answers,  "  Wherefore  ?  because  they  sought  it  not  by  faith,  but  as 
 it  were  by  the  works  of  the  law,  for  they  stumbled  at  that  stumbling-stone  ;  as  it  is  writ- 
 ten, behold,  I  lay  in  Sion  a  stumbling-stone,  a  rock  of  cffence  ;  and  whosoever  believeth 
 on  him  shall  not  be  ashamed,"  Rom.  ix,  '62,  33.  They  sought  it  as  it  were  by  the  works 
 of  the  law,  or  by  their  own  works  of  obedience  (as  many  do  now)  and  not  by  Christ's 
 righteousness,  as  it  is  received  by  faith  alone. 
 
 The  wonders  i^^-)  ^^  '•'  ^ot  a  marvellous  thing,  that  a  vile  sinner  that  hath  no  righte- 
 of  justifica-       ousness  of  his  own,  should  be  made  righteous,  by  the  righteousness  of  another 
 
 imputed  to  him  ?  And  is  it  not  a  greater  wonder  (since  the  holy  God  hath 
 so  clearly,  in  his  word,  revealed  that  thi-^  is  so)  that  so  many  men.  who  pretend  to  be  men 
 of  wisdom,  reason,  and  learning,  should  not  give  credit  to,  nor  believe  this  divine  testi- 
 mony, but  account  this  foolishness,  and  seek  (as  the  Jews  did)  to  le  justified  by  their  own 
 works,  faith,  and  obecUence  ? 
 
 The  wonders  (H-)  I^  it  not  a  marvellous  thing,  that  a  sinner  must  believe  unto  righte- 
 of  faith.  ousness,  i.  e.,  to  believe  he  hath  that  righteousness  put  upon  him,  which  he 
 
 hath  not  inlierent  in  him,  or  that  the  righteousness  of  one  man,  or  his  robe, 
 should  be  the  righteousness  and  robe  to  cover  many  thousands  ?  yea,  to  beheve,  when 
 every  thing  seems  to  be  against  it,  and  to  see  no  more  reason  it  should  be  so,  than  Abra- 
 ham had  to  believe  Sarah  should  conceive  with  child,  when  she  was  old  and  past  bearing 
 children  ?  or  to  believe  in  hope  against  hope,  or  such  things  that  are  above  common  hu- 
 man reason,  and  utterly  impossible,  and  contrary  to  sense  ?  yea,  and  to  believe  when  we 
 neither  see  nor  feel,  but  only  act,  in  beheving  by  a  divine  Spirit,  not  doubting  of  the  testi- 
 mony and  revelation  God  hath  given  of  these  things  ?  "  This  is  the  Lord's  doing,  and  it 
 is  marvellous  in  men's  eyes." 
 
 The  effects  Lastly,  the  effects  and  operations  of  grace  are  also  marvellous,  viz.,  that 
 
 and  opera-  God  should  make  men  wise,  by  teaching  them  to  become  fools,  or  showing 
 grace  "are  them  that  is  folly  they  count  great  wisdom,  and  that  the  way  to  live  is  to  die, 
 marreUous.  j^j^j  ^}^q  ^gy  (q  ggg  jg  ^q  {,g  jjiade  blind,  and  the  way  to  be  rich  is  to  be  made 
 poor,  and  the  way  to  honour  is  to  be  abased,  and  the  way  to  he  exalted  is  to  he  hum- 
 bled, and  the  way  to  have  all  things  is  to  have  nothing,  and  the  way  to  the  crown  is  by 
 the  cross.     "  This  is  the  Lord's  doing,  and  it  is  marvellous  in  our  eyes." 
 
 APPLICATION. 
 
 1.  This  reproves  the  men  of  reason,  such  who  affinn,  that  there  is  nothing  mysterious 
 contained  in  Christ's  gospel,  or  that  which  is  above  reason  (we  say  it  is  not  against  reason) 
 but  if  it  be  not  above  human  reason  to  believe  many  things  contained  in  the  gospel,  why 
 doth  the  apostle  say,  "  Without  controversy  great  is  the  mystery  of  godliness  ?"  &c.  1 
 Tim.  iii.  16.  True,  it  is  not  above  divine  reason,  or  the  actings  of  faith  ;  for  it  is  not 
 reasonable  we  should  believe  what  the  blessed  God  reveals  and  bears  testimony  to  the 
 truth  of,  though  we  cannot  give  a  natui-al  demonstration  how  such  and  such  things  should 
 be  so. 
 
 2.  Let  none  think  it  is  easy  to  understand  or  comprehend  the  great  mysteries  of  the 
 gospel,  and  of  the  Christian  religion ;  nor  contemn  it,  because  they  cannot  comprehend 
 those  mysteries  by  their  natural  reason. 
 
 3.  What  I  have  said  may  also  stir  us  all  up  to  labour  after  the  saving  knowledge  of 
 these  gospel  mysteries,  and  to  say  with  the  apostle,  "  I  determined  nut  to  know  anytliing 
 among  you,  but  Jesus  Christ  and  him  crucified,"  1  Cor.  ii.  ] .     And  not  to  regard  any  no- 
 
SERM.  XSXIII.]  THE   PARABLE  OF   THE   VINEYARD.  495 
 
 tions,  any  arts  or  sciences,  learning  or  languages,  in  comparison  of  Christ,  and  him  cinici- 
 fied  ;  and  to  contemn  all  the  men  of  reason,  with  all  their  vain  flourishes  and  philosophical 
 principles,  by  which  they  strive  to  ridicule  and  cast  reproach  upon  the  holy  doctrine  of 
 ChiTst  and  his  apostles. 
 
 4.  Let  them  likewise  take  heed  they  do  not  slight  and  despise  the  infinite  wisdom, 
 love,  and  goodness  of  God  the  Father,  of  our  Lord  Jesus  Christ,  lest  they  raise  the  wonder, 
 for  what  is  or  can  be  more  marvellous  than  to  see  men  contemn  and  utterly  reject  this  un- 
 utterable gift  and  grace  of  God,  and  refuse  to  buUd  upon  Jesus  Christ,  and  reject  this  chief 
 Corner-stone  ?  Dare  any  slight  this  love,  this  marvellous  love,  or  reject  this  Christ,  this 
 precious  Jesus  ?  What  will  become  of  such,  that  so  do,  in  the  end?  and  who  can  won- 
 der at  their  just  deserved  damnation  ? 
 
 5.  But  let  none  of  us  be  wise  in  our  own  conceit,  or  one  think  we  know  anything  as 
 we  ought  to  know,  since  the  mighty  apostle  laiew  but  in  part.  But  let  us  all  say,  "  0  the 
 depth  of  the  riches,  both  of  the  wisdom  and  knowledge  of  God  !  How  unsearchable  are 
 his  judiTments,  and  his  ways  are  past  finding  out !"  Can  men  trace  the  Almighty,  or  find 
 out  tlie  reason  of  his  doings  !  Is  he  only  to  be  considered  as  a  Rector,  and  not  as  a  Sove- 
 reign Benefactor,  that  distributes  his  favours  and  gifts  of  grace  as  seemeth  good  in  his  own 
 eyes  ?  What  if  he  wiU  be  found  of  them  that  sought  him  not,  and  cast  ofif  such  who  did 
 not  duly  seek  him,  and  make  the  fruitful  womb  ban-en,  and  she  that  bad  no  husband  (but 
 was  barren)  to  be  the  mother  of  many  children?  "Canst  thou  by  searching  find  out  God, 
 canst  thou  find  out  the  Almighty  unto  perfection  ?  It  is  as  high  as  heaven,  what  canst 
 thou  do  ?  Deeper  than  hell,  what  canst  thou  know  ?  The  measure  thereof  is  longer  than 
 the  earth,  and  broader  than  the  sea,"  Job  xi.  7,  8,  9. 
 
 ti.  This  may  serve  also  to  discover  what  a  vast  difference  there  is  betwixt  a  true  be- 
 liever, and  a  gi'aceless  sinner.  (1.)  The  one  believes  and  adores  the  manifold  wisdom  of 
 God  ;  a  believer  makes  that  an  article  of  his  faith  and  steadfast  belief,  which  his  senses 
 and  natural  reason  cannot  see  nor  comprehend.  And  though  he  cannot  as  The  differ- 
 yet  reach  to  a  full  knowledge  of  those  great  debts,  yet  he  prys  into  them,  l^'^een  a  be- 
 and  acknowledges  his  ignorance,  and  questions  not  the  truth  of  the  divine  i'«^er  and 
 revelation  thereof.  But  the  antichristian  and  graceless  sinner,  because  these  .inner, 
 things  are  such  as  his  carnal  reason  cannot  comprehend,  he  judges  them  foohsh,  as  well 
 as  the  preaching  of  a  crucified  Christ  was  to  the  learned  Greeks  of  old,  and 
 so  stumbles  upon  this  stumbling-stone,  instead  of  building  on  it,  and  expecting  '  Cor.  i.  S3. 
 to  be  saved  alone  by  him.  "  I  have  written  to  him  tlie  great  things  of  my  law,  and  they 
 were  counted  strange  things,"  Hos.  viii.  12  ;  that  is,  things  not  to  be  believetl  nor  re- 
 garded, but  to  be  esteemed  as  idle  stories.  Some  of  this  sort  cannot  believe  that  sin  is 
 so  evil  a  thing,  or  the  greatest  plague  of  all  plagues  ;  hut  it  is  looked  upon  a  small  matter 
 by  them.  Jloreover,  they  cannot  see  how  Christ  should  be  the  most  desirable  and  most 
 amiable  object  in  heaven  or  earth :  no,  they  see  no  beauty,  no  comeliness  in  him  to  de- 
 sire him  ;  they  cannot  believe  that  there  should  be  so  much  sweetness,  peace,  joy,  delight, 
 and  satisfaction  in  the  ways  of  God,  nor  in  the  enjoyment  of  God's  favour,  and  the  light 
 of  his  countenance. 
 
 Question.  But  what  may  be  the  cause  or  reason  why  some  men  ridicule,  sUght,  and 
 contemn  these  mysteries,  and  count  them  as  idle  stories,  mere  fictions  and  dreams  of  men's 
 imaginations  ? 
 
 Answ.  1.  It  is  because  the  devil,  the  god  of  this  world,  hath  blinded  their  minds ;  they 
 are  deceived  and  led  away  by  Satan's  delusions :  many  of  them  being  left  of  God,  are 
 given  up  to  believe  a  lie.  2C0r.iT.  3,4. 
 
 2.  These  things  are  counted  strange  things,  nay,  foolishness  to  them  that  why  tha 
 perish,  because  they  are  without  the  Holy  Spirit,  by  which  these  things  are  fouSt^d  a 
 only  seen  and  discerned ;  they  having  no  other  spuit  in  them,  save  the  spirit     strange 
 
 of  mere  natural  men.  jomi  men.  ^ 
 
 3.  Because  these  things  suit  not  with  that  legal  covenant  and  covenant-principles,  which 
 they  (and  all  mere  natural  men)  are  born  under  :  and  as  they  agree  not  with  the  covenant 
 of  works,  so  they  neither  suit  nor  agree  with  the  pride  of  their  carnal  hearts,  the  gospel 
 wholly  striking  at  the  root  and  foundation  of  all  they  build  upon,  debasing  man  to  the 
 very  dust 
 
 4.  Because  the  mysteries  of  the  gospel,  its  light,  principles,  precepts  and  worship,  are 
 directly  contrary  to,  or  quite  differ  from  tlie  religion,  ways,  and  worship  of  the  wurld.  If 
 a  man  of  another  nation  comes  into  a  kingdom  or  city,  which  hath  other  habits  or  garbs 
 of  a  quite  different  fashion,  how  is  he  gazed  on,  and  wondered  at !  Thus  how  was  Joshua 
 the  high-priest,  and   those  with  him  admired !     "  Hear  now,  0  Joshua  the  high-priest. 
 
496  THE   I'AEABLE   OF   THE   VINEYAKD.  [bOOK   U. 
 
 thou  and  thy  fellows  that  sit  before  thee  ;  for  they  are  men  wondered  at :  for  behokl  I 
 will  bring  forth  my  seiTant  the  Branch,"  Zech.  iii.  8.  What,  build  such  a  temple,  be  at 
 such_  pains,  such  expense,  nm  such  hazard,  and  expect  no  secular  advantage  !  this  the 
 ignorant  and  unbelieving  Jews  wondered  at :  and  so  it  is  now.  What,  build  all  your 
 hojies  of  heaven  upon  a  man  that  was  eincified,  upon  his  obedience,  upon  his  death,  one 
 that  was  so  mean  and  contemptible  in  the  eyes  of  the  world  ;  and  throw  away  that  that 
 was  gain  to  you,  and  be  exposed  to  a  thousand  sorrows  and  difficulties  in  the  world  be- 
 sides ?  God  here  intimates,  that  like  as  Joshua  was  wondered  at,  who  erected  the  type  (I 
 mean  the  material  temple)  so  when  Christ  the  branch  came,  he  would  be  much  more 
 wondered  at.  "  I  and  the  children  thou  hast  given  me,  are  for  signs  and  wonders  in 
 Israel,"  Isa.  viii.  18. 
 
 Sirs,  they  who  only  seek  to  establish  natural  religion,  because  they  cannot  compre- 
 hend the  gospel  mysteries,  do  count  them  strange  and  idol  stories  :  though  I  must  confess 
 I  much  wonder  also  that  some  Christians,  who  have  much  gi-eater  light  and  better  prin- 
 ciples, should  wonder  at  any  part  of  moral  and  natural  religion,  and  cast  contempt  upon 
 it ;  I  mean  that  of  singing  the  praises  of  God.     But  no  more  as  to  that  here. 
 
 "  And  to  close,  0  ciy  with  David,  open  my  eyes,  that  I  may  behold  the  wonderful 
 tilings  of  thy  law,"  Psal.  csix.  18. 
 
 SEUMON    XXXIV. 
 
 Therefore  I  say  unto  you,  the  kivgdom  of  God  shall  he  taken  from  you,  and  yiven  to  a  nation 
 brinying  forth  the  fruits  thereof.  Matt.  xxi.  42. 
 
 I  Have  opened  every  part  of  this  parable,  and  have  prosecuted  one  or  two  propositions 
 from  hence. 
 
 The  church  of  the  Jews  I  showed  you  were  principally  meant  by  this  ^-ineyard, 
 who  brought  not  forth  tlie  fruit  thereof ;  and  "  therefore  (saith  our  Lord)  the  kingdom 
 of  God  shall  be  taken  from  you,  and  be  given  to  another  nation  bringing  forth  the  fruit 
 thereof,"  Ver,  43.     From  whence  observe, 
 
 Doct,  3.  That  a  people  may  sin  away  the  kingdom  of  heaven,  both  the  gospel,  and  gos- 
 pel church-st<ate,  and  all  the  blessings  thereof. 
 
 I.  I  shall,  in  speaking  unto  this  point  of  doctrine,  lay  down  two  or  three  explanatory 
 propositions. 
 
 II.  Prove  the  doctrine. 
 
 m.  Prove  the  kingdom  of  God  is  the  greatest  loss. 
 
 IV.  Show  what  sins  must  endanger  the  losing  the  kingdom  of  God. 
 
 V.  Apply  it. 
 
 Prop.  1.  The  gospel  shall  never  be  utterly  removed  out  of  the  world,  though 
 
 The    sospei     it  may  be  taken  away  from  this  or  that  nation,  or  from  this  or  that  people 
 
 to  the  end  of    (there  is  no  need  to  give  you  proofs  of  this),  the  gospel  hath  been  continued, 
 
 the  world.       ^^j  gjj^jj  ^g  (.Qutijjued  to  one  nation  or  another,  and  shall  be  "  preached  to 
 
 all  the  world  before  tlie  end  comes,"  Matt.  xxiv.  14. 
 
 Prop.  2.  That  the  universal  or  invisible  church  cannot  be  removed  or  taken 
 The  invisible  away :  that  it  is  built  upon  a  rock,  so  that  the  gates  of  hell  shall  not  pre- 
 church  is  ne-     vaU  agaiust  it.     "  Lo,  I  am  with  you  always  to  the  end  of  the  world,"  Matt. 
 
 ver  takea  a-  ■    -rr-,      -\.r  ^^  •■■     an 
 
 way.  XVI.  18  ;  Matt,  xxvni.  20. 
 
 Prop.  3.  That  it  is  not  for  every  small  declension,  nor  for  some  degrees 
 of  ban-enness,  for  which  God  takes  away  the  gospel  and  the  kingdom  of  God  from  a  peo- 
 ple ;  neither  is  he  soon  provoked  to  do  it.     We  read  of  great  sins  and  decays  Lq  some  gospel 
 churches,  and  yet  their  candlesticks  were  not  soon  removed,  Eev.  2,  and  3  chap.     But, 
 II.  That  the  kingdom  of  God,  or  a  visible  chui'ch-state,  may  be  lost  or  taken  away 
 from  a  people. 
 '^o'"""'?^*'         ^-    "^^^^  ^^^^  ^^^^  ^^^  kingdom  of  God  with  them ;   but  at  last  it  was 
 tion  may  lose     utterly  taken  away  from  them  ;  they  lost  it,  and  are  without  it  to  this  day ; 
 of  Q^j°sdom     jj^gy  ^gj.g  Q^^'^  visible  church ;  they  had  aU  the  legal  orchnauces  and  sta- 
 tutes committed  to  them  ;  after  which  they  had  the  highest  gospel  privi- 
 leges that  ever  any  had,  they  had  the  personal  presence  and  ministry   of  Jesus  Christ 
 aflforded   them ;    they  had  the  extraordinary  apostles,  and  extraordinary  gifts   and  mi- 
 
SERM.    XXXIV.]  THK    I'AKABLL    OF    TIIK.    VINEXARD.  497 
 
 racles  among  tliem,  and  gospel  churches  ;  and  yet  they  shin»tl  away  tlie  gospel.  In- 
 deed tlie  legal  church-state  could  not  properly  be  said  to  he  sinned  away,  because  the 
 date  of  its  standing  was  expired,  and  that  could  not  abide  longer  (it  being  a  typical 
 church)  when  the  anti-type  of  it  was  come,  that  ceased.  No,  it  was  the  gospel  and  gos- 
 pel chiuch  that  was  taken  from  them. 
 
 2.  The  seven  churches  in  .4sia  are  another  proof  of  this  proposition.  Alas,  what  are 
 become  of  those  famous  churches  ?  In  those  very  places  and  nations  where  the  kingdom 
 of  God  once  was,  and  where  those  churches  once  flourished,  is  now  nothing  but  thick 
 darkness,  nothing  but  barbarism  and  Mahometan  deformity,  and  the  blasphemous  Alco- 
 ran instead  of  the  sacred  gospel  of  Jesus  Christ. 
 
 III.  I  shall  prove  that  the  loss  of  the  gospel  and  kingdom  of  God  is  the  greatest  loss  a 
 people  or  nation  can  suti'er. 
 
 1.  Because  the  gospel  of  Christ  is  the  chiefest  treasure  that  any  people  can 
 
 be  intrusted  with  or  possess:  for  is  God  the  chiefest  of  beings?  and  is  Christ  The  gospel  is 
 the  chiefest  of  blessings  ?  Why  then,  pray  consider,  the  gospel  hath  the  ever-  treasme. 
 blessed  God  in  it ;  where  the  gospel  comes,  God  comes.  Moreover,  the  gos- 
 pel hath  Christ  in  it,  Christ  is  the  subject,  and  the  sum,  and  substance  of  tlie  gospel. 
 True,  men  may  have  God  as  a  Creator,  and  as  a  Preserver,  who  have  not  the  gospel ;  and 
 they  may  have  God  also  as  a  just  Judge,  a  God  to  condemn  them,  but  no  God  as  a  Ee- 
 deemer,  or  as  a  Father ;  no,  those  blessings  come  by  Christ  alone,  and  are  enjoyed  in  and 
 by  the  gospel,  the  gospel  is  the  field  where  our  chiefest  treasure  lies  hid. 
 
 2.  Is  the  sun,  my  brethren,  the  chiefest  blessing  of  this  world,  or  of  this 
 
 nether  creation  ?  yea,  doubtless  you  will  say  it  is  so.  Why  then  know,  the  The  goispei  is 
 gospel  is  the  great  light  of  the  world ;  where  there  is  no  gospel,  there  is  no-  ^e  us"iight! 
 thing  but  dismal  spiritual  darkness.  Jesus  Christ  is  indeed  the  Sun,  our  spiri- 
 tual Sun :  all  light  is  from  him,  and  the  church  is  that  firmament  in  which  the  sun  of 
 righteousness  is  fixed  ;  and  when  the  firmament  is  vanquished,  the  sun  is  vanquished  also. 
 "  Their  sun,"  saith  the  prophet,  "  shall  go  ilowu  no  more,"  &c.  That  is  a  promise  to 
 the  church  in  the  last  days  ;  but  of  what  church  can  that  be  said  that  is  in  being  now  ? 
 God  thi-eatens  a  people  that  then'  sun  shall  go  down  at  noon.  If  hght  is  sweet,  and  the 
 choicest  of  blessings,  then  to  be  utterly  deprived  of  light  is  the  gi-eatest  loss  or  the  sorest 
 judgment :  but  wliat  is  natural  light  to  spiritual  light,  or  the  natural  sun  to  the  Sim  of 
 righteousness  ? 
 
 3.  Is  rain  a  great  blessing,  and  to  be  utterly  deprived  of  it  a  dismal  judgment  ? 
 Why  thea  pray  consider,  the  gospel  is  the  heavenly  rain  ;  "  My  doctrine  The  word  of 
 shall  drop  as  the  rain,"  Pent,  xxxii.  2.  Ministers  are  compared  to  clouds ;  ^"Jfitu^  *''° 
 but  woe  to  that  nation  to  whom  God  shall  say,  "  I  will  command  the  clouds  rain- 
 that  they  rain  no  rain  upon  it  any  more,"  Isa.  v.  6.  Without  rain  how  dry,  barren,  and 
 unfruitful  is  the  earth  ?  So  without  the  divme  rain,  how  barren  and  unfruitful  are  our 
 souls  ?  It  is  the  gospel-rain  that  softens  om-  hard  hearts,  and  that  causes  us  to  bring 
 forth  fi-uit  unto  God.  No     saving 
 
 4.  Is  the  saving  knowledge  of  God  a  great  blessing,  and  the  way  of  sal-  God^wuhout 
 vation  by  our  Lord  Jesus  Christ  ?  0  then  what  a  blessing  is  the  minis-  the  gospel, 
 tration  by  gospel  ?  for  it  is  thereby  that  we  come  to  know  in  a  saving  manner  the  holy 
 God,  or  God  in  Chiist.  How  destitute  are  the  Heathen  and  Pagan  nations  of  the  way  of 
 salvation  ?  They  know  nothing  of  Jesus  Christ :  they  may  know  there  is  a  God  by 
 the  tilings  which  are  made,  even  his  eternal  power  and  Godhead ;  but  they  know  not 
 ■what  a  just,  a  holy,  a  good,  gracious,  and  a  merciful  God,  God  is ;  nor  how  sin  came 
 into  the  world  ;  neither  how  hateful  it  is  to  God,  and  how  contrary  it  is  to  his  pure 
 nature,  nor  what  an  estate  man  is  in  thereby  ;  nor  the  way  by  wideh  the  justice  of  God 
 is  satisfied,  his  WTath  appeased,  and  he  reconciled  unto  poor  sinners.  These  things  are 
 only  known  by  the  revelation  of  the  gospel,  and  such  who  have  not  the  dispensation 
 thereof  are  wholly  in  darkness,  and  ignorant  of  these  things.  "  These  thiugs  are  written, 
 that  ye  may  know  that  Jesus  is  the  Chiist,  and  in  believing  ye  might  have  life  tlirough 
 his  name,"  John  xx.  31.  Therefore  to  lose  the  gospel,  or  to  have  the  kingdom  of  God 
 taken  away  from  a  people,  must  needs  be  the  gi-eatest  loss.  ji,j  gospel  is 
 
 5.  The  gospel  is  the  mighty  arm  of  God,  or  an  instrument  of  bis  power  the  power  of 
 to  the  salvation  of  all  that  believe  on  Jesus  Christ.     "  I  am  not  ashamed  of 
 
 the  gospel  of  Cluist,  for  it  is  the  power  of  God  unto  salvation,  to  every  one  that  believetli, 
 to  the  Jew  lii'st,  and  also  to  the  Greek ;  for  therein  is  the  righteousness  of  God  revealed," 
 Rom.  i.   16,  17,  &c.     Where  no  gospel  is  preached,  the  power  of  God  is  not  revealed, 
 
 2  K 
 
498  TIIK   PARAliLE    OF    THE    VIN'EYAED.  [eOOK    II. 
 
 nor  tlie  rigliteousness  of  Go  J  made  kuowii,  nor  tlic  means  of  faith  in  Clirist.  "  Can 
 men  believe  on  him  of  whom  they  have  not  heard  T  Rom.  x.  14.  Faith  cometb  by 
 liearing  tlie  word  of  God  preached ;  but  wlieu  tlie  gospel  goes  from  a  people,  they  lose 
 the  instrument  of  God's  power,  and  the  ordinary  means  he  hath  ordained  to  work  faith 
 in  the  souls  of  sinners,  and  therefore  this  is  the  greatest  loss. 
 
 6.  The  loss  of  the  gospel,  or  taking  away  of  the  kingdom  of  heaven,  is  the  greatest 
 loss,  because  it  is  a  soul-loss,  or  the  greatest  judgment.  God  may  bring  the  sword,  the 
 plague,  or  famine  upon  a  nation,  and  yet  that  people  may  be  happy  still,  aud  abide  still  the 
 people  of  God  :  how  dreadful  was  that  famine  and  judgment,  when  the  women  Lam.  iv.  lo. 
 thd  boil  and  eat  their  own  children  ?  but  such  a  famine,  such  a  judgment,  is  but  small  to  a 
 spiritual  famine;  a  famine  of  the  word  which  they  feel,  who  have  the  kingdom  of  God  taken 
 away  from  them.  "  Behold  the  days  come,  saith  the  Lord,  that  I  will  send  a  famine  in 
 the  land,  not  a  famine  of  bread,  nor  a  thirst  of  water,  but  of  hearing  the  word  of  the 
 Lord."  And  what  dreadful  words  are,  these,  "  they  shall  wander  from  sea  to  sea,  and 
 and  from  the  north  to  the  east ;  they  shall  run  to  and  fro  to  seek  the  word  of  the  Lonl, 
 and  shall  not  find  it."  "  From  the  north  to  the  east  :"  we  are  in  the  north,  and  it  looks  as  if 
 the  north  shall  lose  the  gospel  and  some  will  go  into  the  east,  hoping  to  find  it  there,  where 
 it  first  began  to  shine  forth,  but  all  in  vain  :  what  a  loss  is  it  when  jieople  have  a  craving  a])- 
 jietite,  and  hunger  after  bread,  and  are  ready  to  faint  and  die,  but  can  find  no  bread,  no 
 food  to  sustain  their  perishing  souls. 
 
 God  goes  '^-     The  loss  of  the  gospel  or  kingdom  of  God  is  the  greatest  loss,  because 
 
 wiien  the  when  the  gospel  goes,  God  goes,  and  Christ  goes,  and  all  spiritnal  good,  ami 
 divine  blessings  are  taken  away  from  that  people  ;  "  and  woe  to  them  when  I 
 depart !"  1  Sam.  iv.  21.  Such  may  cry,  lehabod,  the  glory  is  departed,  and  also  may  say 
 with  the  church  of  old,  "  the  crown  is  fallen  from  our  heads,  woe  to  us  that  we  have  sin- 
 ned;" Lam.  v.  16.  The  gospel  is  the  symbol  of  God's  presence,  and  when  he  departs, 
 Tlie  rcmov-  fearful  judgments  succeed  and  break  in  upon  that  pcnple. 
 ing  the  ros-         g.     'f  he  taking  awav  the  kingdom  of  God  is  a  sign  of  God's  direful  wrath 
 
 pel  a   si'^n  of  o  j  o  w 
 
 God's  direful    and  vengeance  on  a  people,  and  that  he  hath  left  them  utterly  to  blindness  of 
 people.'"  "       mind,  and  to  hardness  of  heart.     When  the  gospel  was  taken  away  from  the 
 unbelieving  Jews,  it  is  said,  "  wrath  came  upon  them  to  the  uttermost." 
 
 IV.     For  what  sins  does  God  take  away  the  g<ispel  from  a  nation  or  people  ? 
 Unbelief  Atisw.     1.     For  the' sin  of  unbelief:  this  is  the  plague  of  plagues,  no  sin 
 
 tonfmove  '''"^th  SO  much  evil  in  it,  as  the  sin  of  unbelief  ;  it  is  a  contempt  of  God's 
 the  gospel.  greatest  love  and  divine  goodness,  it  is  a  contradiction  to  the  resolute  and  fixed 
 will  of  God  :  unbelief  is  a  disliking  and  despising  of  salvation  by  Christ,  and  a  non-submis- 
 Kom.  X.  3  sion  to  the  righteousness  of  God  ;  nay,  it  is  an  aft'ront  put  upon  the  holiness 
 and  justice  of  God,  in  setting  forth  Christ  to  be  a  propitiation  for  sin ;  it  is  a  refusal  of  Christ, 
 and  a  nullifying  the  work  of  his  mediation.  It  is  a  contemning  of  his  blood,  as  if  it  was  shed 
 Charnoi!k.  in  vain,  and  chargeth  God  with  cruelty  in  sacrificing  his  own  Son,  and  Christ 
 with  folly  in  dying  to  save  sinners.  This  is  the  evil  of  unbelief  in  those  men's  hearts,  who  be- 
 lieve not  the  revelation  of  the  gospel,  but  magnify  natiu'al  religion  above  that  religion  and 
 way  of  salvation  revealed  in  the  gospel ;  it  is  indeed  to  affirm  the  sacred  gospel  to  be  a  mere 
 feigned  story,  consisting  of  lies  and  falsehood  ;  therefore  it  is  no  marvel  that  God  for  this  sin 
 takes  away  the  gospel  from  such  a  wicked  and  unbelieving  people. 
 
 rorapostacy  ^-  Another  sin  for  which  God  takes  away  the  gospel  and  kingdom  of  God 
 God  removes     is  apostacy,  when  a  peuple  depart  from  the  true  apostolical  faith,  and  embrace 
 
 e  gospc  .  errors,  heresies,  and  superstitions.  This  was  the  cause  why  God  took  away  the 
 gospel  and  the  church-state  from  the  Piomish  church.  "What  a  glorious  church  was  that 
 which  was  at  Rome,  in  the  primitive  time  !  but  in  process  of  time  they  departed  from  the  true 
 and  ancient  faith;  and  through  that  great  and  general  apostacy  Christ  left  them,  and  the  gos- 
 pel and  kingd(jm  of  heaven  was  taken  from  them,  and  they  became  the  kingdom  of  Satan  and 
 a  most  abominable  harlot,  being  called  the  whore  that  corrupteth  the  earth,  and  so  remain  to 
 this  day,  being  a  people  loathed  and  hated  of  God. 
 
 Decay  '  in  ^-  ^'''"■'  'lec;^3''"g  '"  ^*'^'^  '^°  Goi\,  and  one  to  anr.ther,  leaving  off  their  first 
 lovetoClirist  works.  Pray  observe,  that  for  those  sins  which  Christ  threatens  a  peuple,  to 
 iuuyc!iur>c  It.  ^.^j.g  away  their  candlestir'k  if  they  repent  not ;  tiiose  very  sins  cause  him  to  do 
 it,  i.  <?.,  to  t.ake  the  khigdom  of  God  from  them  ;  but  for  leaving  first  love,  and  declining  in 
 zeal  and  holiness,  Christ  threatened  to  remove  the  church  of  Ephesus.  "  llemembor  there- 
 fore i'rom  whence  thou  art  fallen,  and  repent,  and  do  thy  first  works,  or  I  will  remove  tliy 
 candlestick  out  of  his  place,  except  thou  repent,"  Kev.  ii.  G.     Erijo.    God  may  remove  4iis 
 
SEHM.    XXXIV.]  THE   rAR.UJLE   OF    IH:;    VIXEVA:;D.  499 
 
 gospel  ami  kingdom  from  a  people,  for  waxing  cold  and  carnal,  tliougli  they  <lo  not  utterly 
 apostatize  from  the  true  faith  of  the  gospel,  but  retain  the  truth  firm  in  the  nntion  of  it. 
 
 4.  Wheaa  people  grow  weary  of  the  gospel,  citiier  upon  the  consideratiou  of  the  strict- 
 ness of  the  doctrine,  or  discipline  thereof,  or  because  of  the  charge  and  burden  of  it,  they  are 
 not  willing  to  be  at  the  cost  and  pains  of  bearing  up  the  church-state,  nor  in  supporting  the 
 ministry.  "  Ye  have  said  also,  behold,  wiiat  weariness  is  it !  and  ye  have  snufl'ed  at  it,  saith 
 tlie  Lord  of  hosts ;  and  ye  have  hrouglit  that  which  was  t(irn  and  lame,  and  the  sick,"  &c., 
 Mai.  i.  13.  Tliey  thought  the  worst  they  had,  giiod  cnougli  to  give  to  the  Lord,  or  a  small 
 matter,  the  halt  and  the  lame,  &c.,  and  not  the  male  of  their  flock.  So  when  a  people, 
 through  covetousiiess,  will  part  with  but  little  to  support  the  house  of  God,  God  may  take  the 
 gospel  from  them.  See  how  he  threatened  this  people  for  this  sin  and  great  wickedness. 
 "  Behold,  I  will  ci  irrupt  your  seed,  and  spread  dung  upon  your  faces,"  &c.  Mai.  ii.  3.  "  Ye 
 are  departed  out  of  the  way,  ye  have  caused  many  to  stumble,"  &c.  The  people  of  Israel 
 grew  weary  of  the  heavenly  manna,  and  counted  it  liglit  bread.  Sirs,  This  is  a  God- pro- 
 voking evil,  i.  e.,  when  the  word  is  slighted  and  contemned,  and  men  jirefer  the  world  above 
 it,  and  gi'ow  weary  of  it. 
 
 5.  When  a  people  bring  not  forth  that  fruit  God  expecteth  from  them,  but  instead  of 
 bringing  forth  grapes,  they  bring  forth  wild  grapes.  "  And  when  I  looked  that  it  should 
 bring  forth  grapes,  it  brought  forth  wild  grapes.  And  now  go  to,  I  will  tell  you  what  I 
 will  do  with  my  vineyard,  I  will  take  away  the  hedge  thereof,  and  it  shall  be  eaten  up,  and 
 break  down  the  wall  thereof,  and  it  shall  be  trodden  down,"  &c.,  Isa.  v.  4,  5.  That  is,  I 
 will  utterly  forsake  them,  and  lay  my  vineyard  waste.  Lukewarmness  and  barrenness,  if 
 continued  in,  will  cause  the  Lord  ti)  spue  a  people  out  of  his  raouth,  as  he  threatened  the 
 church  of  Laodicea,  liev.  iii.  1(3.  So  here.  "  Therefore  shall  the  kingdom  of  heaven  bo 
 taken  from  you,"  &e. 
 
 ATPLICATIOX. 
 
 1st.  From  hence  I  infer,  that  ignorance  of  the  worth  of  the  gospel  is  an  abominable  evil, 
 many  know  not  what  a  prize  they  have  in  their  baud ;  and  God  may  therefore  let  such 
 know  the  worth  of  the  gospel,  by  the  want  of  it.  He  knows  how  to  raise  this  price  and 
 esteem  of  spiritual  blessings.  How  little  is  plenty  of  bread,  after  a  long  time  enjoyed, 
 valued  !  but  when  famine  comes,  0  how  is  the  coarsest  corn  prized !  We  are  full  fed,  but 
 I  fear  are  grown  wanton,  and  weary  of  the  heavenly  manna. 
 
 2ndly.  Let  us  learn  from  hence,  to  fear  this  dismal  judgment,  viz.,  the  loss  not  only  of 
 our  liberty,  but  of  the  gospel  itself,  being  unclmrched,  or  utterly  left  of  God.  Consider  these 
 few  things  following. 
 
 1.  Hath  the  Lonl  given  us  a  lease  of  the  gospel,  or  hath  he  promised  us  Siid  signs  of 
 that  he  will  never  take  away  the  kingdom  of  God  from  us  ?  No,  we  have  no  rilrt!nmut's"° 
 lease,  nor  any  such  promise,  and  therefore  let  us  fear  lest  our  sins  strip  iis  of  on  "ihis  na- 
 all  these  spiritual  and  good  things  which  we  now  enjoy.  '""' 
 
 2.  Did  not  God  some  few  years  ago  shew  us  what  he  could  do  ?  and  was  not  the  gospel  in 
 our  own  apprehcnsiou  near  gone,  or  going  ?  0  what  fears  then  filled  our  souls  ?  well,  but 
 he  soon  scattered  those  fears,  and  in  a  marvellous  way  ajipeared  for  us,  and  hath  given  us 
 such  a  time  of  liheily,  that  perhaps  no  nation  for  many  years  had  the  like  :  but  have  we 
 thankfully  imjiroved  these  signal  blessings  ?  alas  no,  but  are  become  certainly  more  dead, 
 cold,  and  carnal  than.ever. 
 
 3.  Consider  v/hat  hath  befallen  our  neighbour  nation,  I  mean  the  people  of  God  there : 
 have  you  not  beard,  nor  read,  what  carnality,  deaduess,  and  formality  was  among  our  pro- 
 testant  brethren  in  France,  just  before  God  took  away  the  gospel  from  them,  and  gave 
 them  up  to  the  wild-hoar  of  the  forest?  0  what  contentions  and  divisions  were  among 
 them  ?  and  how  was  the  life  and  power  of  religion  gone  ?  aud  is  it  not  as  bad,  or  worse 
 now  at  this  very  lime  with  us,  than  it  was  with  them  V 
 
 Consider,  (1.)  What  errors  aud  heresies  are  amongst  us  ;  can  any  people  or  age  pa- 
 rallel the  like?  was  ever  the  blessed  Jesus  more  dragged,  and  trodden  under  the  feet  of  vile 
 mortals  ?  how  is  his  holy  and  sacred  person  contemned,  his  Godhead  impudently  ibnied  by 
 many,  both  by  public  jireaching,  and  books  printed  and  published. 
 
 [2.)  Nay  how  is  all  revealed  religion  despised,  and  natural  religiiin  magnified,  as  sufS- 
 cient  to  bring  men  to  happiness  ?  was  the  sacred  liible  ever  in  any  nation  had  in  coulempt 
 and  ridiculed,  as  it  is  at  this  very  time,  in  this  city  and  nation? 
 
 (3.)  Nay,  did  Atheihni  ever  so  abound  amongst  any  people,  as  it  does  here  and  what 
 multitudes  arc  corrujited  and  paganized  (as  1  ni:iy  sayj  already,  though  done  in  a  secret 
 and  satauical  manner,  by  diahjlical  crafi  and  subtility  ? 
 
 2  K  2 
 
500  THE   PARABLK    OF    THE    VINEYARD.  [bOOK   H. 
 
 (4.)  Was  ever  sodomy  so  common  in  a  Christian  nation,  or  so  notoriously  and  fre- 
 quently committed,  as  by  too  palpable  evidences  it  appears  to  be,  in  and  about  this  city,  not- 
 withstanding the  clear  light  of  the  gospel  which  shines  therein,  and  the  great  pains  taken 
 to  reform  the  grand  and  abominable  profaneness  that  abounds  ?  is  it  not  a  wonder  the  pa- 
 tince  of  God  hath  not  consumed  us  in  his  wrath,  before  this  time?  was  ever  swearing, 
 blasphemy,  whoring,  ckunkenness,  gluttony,  self-love,  and  cursed  covetousness  at  such  a 
 bheight,  or  abounding  to  such  a  degree,  as  at  this  time  here  ?  were  there  ever  such  un- 
 natural monsters  known,  who  to  enrich  themselves,  care  not  how  they  ruin  the  wliole  land, 
 and  the  trade  thereof,  notwithstanding  all  the  laws  made  to  restrain  and  curb  their  hellish 
 practices. 
 
 (5.)  And  amongst  professors,  was  pride  and  earthly  mindedness  ever  known  to  abound 
 among  any  religious  people,  as  at  this  day  they  do  here  ?  or  were  there  ever  greater  divi- 
 sions, or  contentions  heard  of  among  a  people  professing  Christianity  ?  or  were  ever  the  faithful 
 ministers  of  Christ  more  slighted,  despised,  and  trod  upon,  or  more  neglected,  at  least  some 
 of  them,  as  they  are  here,  and  in  many  parts  and  places  of  this  nation?  was  there  ever 
 among  any  people,  clearer  and  more  powerful' preaching,  and  fewer  converts,  or  less  prac- 
 tice of  true  godliness  ?  What  spiritual  bliudness,  and  hardness  of  heart,  and  damnable 
 heresies,  are  midtitudes  left,  or  given  up  to  ?  And  also  are  not  a  greater  number  carried 
 away  with  a  strange  giddiness  in  their  heads,  who  run  after,  and  cry  up  foolish  and  non- 
 sensical notions,  as  if  they  loved  husks  and  mere  chaff,  better  than  the  pure  milk  of  the 
 word,  and  the  sound  and  orthodox  doctrine  thereof,  whilst  a  multitude  of  others  only 
 please  themselves  with  the  form  and  shell  of  godliness,  without  the  power  thereof? 
 
 (G.)  Is  not  that  little  heat,  life,  and  divine  power  which  now  attends  the  word,  a  sad 
 symptom  that  our  sun  is  going  down,  and  that  the  shadows  of  the  evening  are  drawn  long 
 upon  us  ? 
 
 (7.)  In  a  word,  was  any  people  ever  known  to  be  so  unholy,  unfruitful,  and  barren, 
 who  had  such  fruitful  showers,  and  fruitful  seasons,  and  so  long  together  as  we,  who  live 
 in  and  about  this  city  and  nation,  have  had,  and  still  have  ?  Now  all  these  things  being 
 considered,  and  laid  to  heart,  may  we  not  fear  the  kingdom  of  God  may  be  taken  from 
 us,  and  given  to  another  nation,  bringing  forth  the  fruit  thereof  ? 
 
 Lastly,  what  a  multitude  of  able  ministers  hath  the  Lord  taken  away  in  a  few  years 
 past  ?  and  how  few  are  raised  up  in  their  stead,  with  their  spirit  ?  Certaudy  this  is  a 
 dismal  sign,  that  God  is  about  to  remove  the  gospel  from  us  :  "  When  the  Lord  gives  out 
 his  word,  great  is  the  company  of  them  that  publish  it,"  Psal.  Ixviii.  11.  But  when  he 
 takes  them  away,  what  may  we  expect  ?  It  is  observed  by  worthy  writers,  that  when 
 God  removeth  his  most  eminent  servants,  fearful  judgments  soon  were  let  in  upon  that 
 people,  among  whom  they  had  preached. 
 
 4.  Since  the  gospel  is  so  great  a  blessmg,  and  the  removal  of  it  so  sore  a  judgment,  let 
 us  praise  the  Lord  we  have  it  yet  continued  to  us :  how  few  nations  have  it  ?  and 
 amongst  those  few,  how  few  enjoy  it  in  such  a  clear  and  glorious  ministration  as  we  have 
 of  it?  It  may  be  said  of  God's  Israel  in  England,  as  of  that  of  old,  "  Happy  art  thou 
 (0  England)  who  is  like  unto  thee  ?  a  people  saved  by  the  Lord,  who  is  the  sword  of  his 
 excellency,"  &c.,  Deut.  xxxiii.  29.  0  that  our  sun  might  never  go  down  any  more ;  sad 
 will  it  be  with  us,  if  on  a  sudden  darkness  should  cover  us,  and  our  day  be  turned  into 
 night. 
 
 5.  This  may  awaken  sinners  to  cry  to  the  Lord,  to  enlighten  their  dark  minds;  what, 
 shall  any  abide  in  darkness  whilst  the  sun  shines  in  such  a  bright  and  glorious  manner  ?  if 
 the  gospel  goes  not  but  remains,  and  still  shines  brighter  and  brighter,  yet  it  is  all  one  to 
 you  who  are  blind,  and  so  unconcerned,  that  you  cry  not  to  have  your  eyes  opened  :  the 
 Spirit  of  God  only  can  do  this,  and  therefore  see  you  do  not  resist  the  Holy  Ghost,  nor 
 sin  away  all  his  blessed  motions,  and  soul-enlightening  influences,  until  he  will  strive  with 
 you  no  more. 
 
 6.  Let  us  all  learn  by  what  hath  been  said,  to  prize  and  improve  the  gospel  while  we 
 have  it.  Let  us  say  with  our  blessed  Lord  "  I  must  work  whOe  it  is  day,  the  night 
 comes  when  no  man  can  work,"  John  ix.  4.  Should  England  be  humbled  for  its  sins,  and 
 God's  people  reform  their  ways,  and  improve  the  gospel,  and  the  gospel-seasons ;  may  be 
 God  will  not  deprive  us  of  it,  but  forgive  our  sins,  and  heal  the  land  ;  tiie  only  way  is  to 
 consider  how  we  are  fallen,  and  repent,  and  do  our  tirst  works,  lest  God  remove  our  can- 
 dlestick out  of  its  place.  Sirs,  as  one  observes,  the  eclipse  of  the  gospel  is  a  greater  loss 
 and  judgment,  than  the  loss  of  our  trade,  the  massacring  of  our  wives  and  chUdren,  or 
 chains  of  slavery  aiul  captivity  a  thousand  times  :  we  had  better  have  our  childrens'  brains 
 
SEiiM.  XXXV.]  r;m  PAU\bi,ii  ov  tuf.  uouskhullier.  TiOl 
 
 dashed  against  the  walls,  our  houses  buineJ,  anl  our  substance  taken  away,  than  for  God 
 to  take  the  gospel  from  us.  What  a  dolesome  land  would  this  be,  should  our  enemies 
 prevail,  and  popery  he  let  in  upon  us?  The  glory  of  England  lies  in  the  gosjiel,  in  this 
 it  excels  all  nations  of  the  earth  ;  and  when  the  gospel  goes,  our  strength  aud  glory  goes 
 also  :  it  is  lilcewise  (as  one  observes)  the  ornament  and  honour  of  that  nation  or  kingdom 
 where  it  is  ;  aud  if  it  be  removed  from  this  nation,  what  can  we  think,  but  that  God  de- 
 signs the  utter  ruin  and  destruction  of  it  ?  Moreover,  should  God  talce  away  tlie  gospel, 
 it  may  never  be  restored  to  us  again  any  more  ;  0  what  a  long  night  would  England 
 then  see  !  and  yet  should  it  be  so,  there  may  great  light  break  forth  in  other  nations,  who 
 have  long  sat  in  darkness :  0  how  long  hath  Asia  [where  the  seven  churches  were  once 
 planted)  been  without  the  gospel ! 
 
 Lastly,  let  us  all  cry  to  God  night  and  day,  and  plead  with  him,  that  he  would  not  take 
 the  kingdom  of  God  from  England,  nor  send  a  famine  among  us,  though  we  may  fear  it ; 
 for  what  a  multitude  ai-e  there  here  who  hate  the  gospel,  aud  the  true  worship  of  God, 
 and  strive  to  promote  eiTors,  and  damnable  heresies,  and  popish  rites  and  superstitions 
 also  !  nay,  such  we  have  in  our  bowels,  who  had  rather  popery  was  let  in  among  us,  than 
 part  with  their  errors  and  false  ways,  or  rather  than  the  purity  of  the  gospel,  and  gospel- 
 worship  should  spread  amongst  us,  to  the  vanquishing  of  all  their  notions  and  idols.  0 
 cry  that  God  would  not  depart  fi-om  us,  but  yet  dwell  in  our  land,  that  it  may  remain  a 
 land  of  vision ! 
 
 PARABLE  OF  THE  HOUSEHOLDER. 
 
 SERMON    XXXV. 
 
 For  the  kinrjdom  of  heaven  is  like  unto  a  man  that  is  an  householder,  who  went  early  to  hire 
 labourers  into  his  vineyard.  And  when  he  had  agreed  with  the  labourers  for  a  penny  a 
 day,  he  sent  them  into  his  vineyard. — Matt.  xx.  IG. 
 
 The  evangelist  Matthew  has  only  recorded  this  parable,  the  occasion  of  which  seems  to 
 be  from  what  was  said  in  the  last  verse  of  the  foregoing  chapter,  viz.,  "  but  many  that 
 are  fii-st  shall  be  last,  and  the  last  shall  be  first."  Tiie  Jews  who  were  first  called  into 
 covenant,  and  a  church-relation  with  God,  shall  be  cast  off,  and  the  Gentiles  shall  have 
 that  great  privilege  allowed  them,  and  have  the  preference  of  the  Jews  ;  yet  when  the 
 fulness  of  the  Gentiles  is  come  in,  the  Jews  who  were  first  shall  be  called,  and  so  the  first 
 will  be  last. 
 
 The  chief  design  of  our  Saviour  in  this  parable  appears  to  me  as  followeth. 
 
 1.  To  discover  the  early  love  God  showed  to  the  people  of  Israel,  in  choos-     J^^^''Jjf 
 inff  and  constituting  them  his  visible  church,  or  before  any  other  people  in     this  parable, 
 the  world. 
 
 2.  To  discover  the  rejection  of  the  Jews,  and  calluig  of  the  Gentiles. 
 
 3.  To  show  that  those  whom  God  calleth  into  his  vineyard,  he  expecteth  faithful  ser- 
 vice of,  to  the  glory  of  his  rich  grace. 
 
 4.  To  let  all  men  know,  that  salvation  is  not  of  merit,  or  by  works,  but  of  grace,  and 
 that  God  acts  towards  his  creatures  alone  from  his  own  sovereignty  ;  he  that  laboured  but 
 one  hour,  had  the  same  reward  with  those  who  had  borne  the  burden  and  heat  of  the  day, 
 and  wrought  twelve  hours. 
 
 5.  To  show  the  evil  and  envious  temper  of  the  Jews  and  Pharisees  towards  the  Gen- 
 tiles ;  God  calling  the  Gentiles  to  equal  privileges  at  the  latter  end  of  the  world  with 
 them,  which  seemed  much  to  disturb  their  haughty  and  proud  spirits. 
 
 kindly.  I  shall  endeavour  to  explain  the  several  parts  with  the  gr-eatest  care  possible, 
 according  to  that  small  light  aud  knowledge  received  (tliough  some  liint  as  if  the  scope 
 
502  THE   PAllAELE   OF    THE   IIOITSEnOLDEH.  [bOOK   II. 
 
 only  of  this  parable  ought  to  he  atteiuleu,  and  no  particular  esposiliou  glvea  of  the  several 
 The  parts       parts,  of  wliicli  they  give  no  reason.) 
 expiaiued.  .c  -jj^g  kingdom  of  licavcn  is  liUe,''  &c. 
 
 The  Icingdom  of  lieavcn  may  mean  the  sovereign  dispensation  of  God's  favours,  or  those 
 Idcssings  and  privileges  bestowed  upon  the  sons  of  men,  particularly  in  calling  whom  he 
 l)lcaseth  into  his  visible  church,  to  labour  therein. 
 
 "  Is  like  uuto  a  man  that  is  an  householder." 
 
 The  man  refers  to  the  great  God  (who  is  sometimes  compared  to  an  house-  Joiin  \v.  i. 
 liolder,  and  sometimes  to  an  husbandman)  his  household  is  large,  the  whole  world  being 
 his,  and  ho  provides  for  them  all.  "  The  earth  is  the  Lord's  and  the  fulness  thereof," 
 Psalm,  xxiv.  1. 
 
 "  Who  went  early  in  the  morning  to  hire  labourers  into  the  vineyard." 
 What  meant         By  the  Lord's  going  early  in  the  morning  to  hire  labourers,  I  understand 
 by  Koing  uut     is  meant,  his  calling  the  Jews  in  the  early  age  of  the  world,  the  vineyard  of  the 
 early,  &c.         Lord  then,  was  the  Jewish  church.     "  For  the  vineyard  of  the  Lord  of  hosts, 
 is  the  house  of  Israel,"  &c.  Isa.  v.  7. 
 
 "  To  hire  labourers." 
 
 Some  would  have  our  Lord  refer  here  only  to  the  Jews,  under  the  dispensation  of  the 
 law,  that  they  had  heaven  promised  them,  on  the  condition  of  works  of  obedience,  and  the 
 Gentiles  only  iu  a  way  of  free-gi-ace ;  but  certainly  this  is  an  error,  or  a  gi-eat  mistake,  for 
 the  way  of  salvation  under  the  law  and  gospel,  both  to  the  Jews  and  Gentiles,  is  one  and 
 the  same,  being  wholly  of  fi'eo-grace,  through  Jesus  Christ.  The  covenant  of  works,  it  is 
 true,  was  a  conditional  covenant ;  do  this  and  live.  But  the  law  was  not  given  on  ]\Iount 
 What  meant  Sinai,  to  give  life  and  salvation  to  the  Jews,  but  rather  to  show  how  impos- 
 i)y)iiringof  sible  it  was  for  fallen  man  by  the  law  to  obtain  eternal  life.  Tiierefore  by 
 hiring,  here  I  understand  nothing  is  more  intended,  but  God's  free  promise  of 
 grace  and  glory,  through  our  Lord  Jesus  Christ,  to  all  that  believe  in  him,  and  faithfully 
 serve  him  ;  and  he  that  accepts  of  God's  call  upon  the  terms  of  free-grace,  may  be  said  to 
 be  hired  ;  for  if  it  were  such  an  liiring  as  the  papists,  and  some  others  talk  of,  then  sal- 
 vation, as  Paul  shows,  is  of  works,  and  not  alone  of  grace.  "  Now  to  liim  that  worketh, 
 is  the  reward  not  reckoned  of  grace,  but  of  debt,"  Piom.  iv.  4. 
 
 "  When  he  had  agreed  with  the  labourers  for  a  pemiy  a  day,  he  sent  them  into  the 
 vineyard,"  ver.  2. 
 
 By  laboui'ers,  as  some  signify,  may  principally  be  meant  eminent  persons,  as  the  priests 
 under  the  law,  and  ministers  under  the  gospel ;  but  I  rather  conclude,  that  our  Lord 
 means  all  persons  who  are  called,  and  accept  of  that  call,  to  work  in  his  vineyard ;  and  as 
 to  such  he  may  be  said  to  have  agreed  with  them,  they  accepting  of  the  terms  propounded, 
 either  sincerely,  or  at  least  in  show  or  appearance ;  for  many  are  called  who  are  not 
 chosen,  so  not  sincere  persons. 
 
 "  And  he  went  out  about  the  third  hour,  and  saw  others  stand  idle  in  the  market-place." 
 
 As  God  was  said  to  go  out  early  in  the  morning  to  hire  labourers,  which  may  refer  to 
 the  beginning  of  the  Jewish  church  in  Abraham's  day  ;  so  the  third,  the  sixth,  the  ninth 
 hours,  may  refer  to  the  succeeding  times,  in  the  days  of  Moses  and  the  prophets. 
 
 Moreover,  some  think  that  our  Saviour  by  the  third  hour,  means  such  that  are  called  in 
 the  morning  of  their  days ;  and  those  at  the  sixth  hour  such  who  are  called  about  the 
 noon  or  middle  of  then-  days,  and  such  at  the  ninth  in  their  elder  age  ;  and  the  eleventh 
 hour  refers  to  such  that  are  not  called  until  old  age,  when  they  are  just  ready  to  go  out 
 of  the  world,  but  I  do  not  think  that  this  is  directly  and  primarily  intended  heio. 
 
 "  Anil  about  the  eleventh  hour  he  went  and  found  others  standing  idle,  and  yailh  unto 
 them,  why  do  ye  stand  here  all  the  day  idle  ?"  ver.  G. 
 
 "  And  they  said,  because  no  man  liath  liired  us  ;  and  he  said  unto  them,  go  into  the 
 vineyard,  and  whatsoever  is  right  that  sliull  ye  have,"  ver.  7. 
 
 Who  are  T'le  calling  these  at  the  eleventh  hour  (all  expositors,  I  think,  generally 
 
 nieunt  by        conclude)  refers  to  the  calling  of  the  Gentiles  at  the  closuig,  or  evening  of  the 
 at'the  days  of  the  Jewish  church-state  ;  the  latter  days,  or  the  evening  of  days,  not 
 
 hour""'  that  the  Gentiles  were  called  into  the  Jewish  church,  no,  but  into  the  gospel 
 
 church,  the  date  or  standing  of  the  first  being  e.xpired  ;  and  indeed  the  Gen- 
 tiles, until  the  gospel-dispensation  came  in,  might  say,  God,  hail  not  hired  them  ;  that  is, 
 had  not  called  or  offered  grace  to  them,  nor  ever  n^ceived  them  to  be  a  distinct  church ; 
 but  then  they  were  hired,  called,  and  accepted  as  labourers  in  the  gospel  vineyard,  and  par- 
 took of  erpuil  privileges  with  the  Jews  that  believed.     "  That  tlie  Gentiles  should  be  fel- 
 
SKUM.   XXXV.]  THE   I'.VRVELF.   OF   THE    lIOUr.K.IIOLDF.n.  fjOJ 
 
 low-lioirs,  and  of  the  same  body,  and  partake  of  his  pivimiso  in  Christ  by  tlie  gospel,"  Ejjh.  ii.  G. 
 
 "  So  when  even  was  come,  tlic  Lord  of  the  vineyard  saith  unto  iiis  steward,  call  the 
 labourers,  aud  give  them  their  hire,  beginning  from  the  last  uut  tile  lirst,"    ver.  8. 
 
 "  Aud  when  they  came  that  were  hired  about  the  eleventh  hour,  they  received  every 
 man  a  penny,"  ver.  9. 
 
 "  But  wlien  the  first  came,  they  supposed  that  they  should  receive  more,  and  they  like- 
 wise received  every  mau  a  penny,"  ver.  10. 
 
 It  is  concluded  our  Saviour  in  this  paralde  alludes  to  the  common  hire  that  twa  civeu 
 to  labourers  by  the  Jews  ;  in  those  days,  the  Latin  for  a  peiniy  ;  as  llarlorate  notes,  was 
 Denarius,  which  is  a  kind  of  Roman  coin,  worth  a  groat ;  that  is,  (saith  he)  three  French 
 sliilliagsand  sixpence,  as  Gulielmus  Budaius  supposetii ;  and  it  is  likely  this  was  the  reward 
 of  those  times  of  a  day's  labour.  My  bnaliren,  as  you  have  often  heard  that  parables  run 
 not  always  on  all-four,  but  that  there  is  ofttimes  great  disparity ;  so  let  none  think  that 
 murmuring  Jews  received  the  same  penny  with  gracious  gospel-believers  ;  for  as  there  is 
 a  vast  difference  in  the  nature  or  quality  of  the  talents,  jMatt.  xxv.,  (as  I  shall 
 show,  God  assisting)  as  well  as  in  respect  to  the  quantity  of  them ;  so  also  n,3y  not"  ba 
 there  i?  in  respect  of  the  penny  here  mentioned,  (which  the  first  labourers  are  •'."-■  same  in 
 said  to  receive,)  and  that  which  the  last  received ;  and  for  want  of  considering  quiiity.  "' 
 this,  some  run  into  great  mistakes  and  errors. 
 
 My  brethren,  the  Jews  had  their  penny,  or  that  wliicli  God  promised  them,  viz.,  their  legal 
 and  external  privileges,  the  land  of  Canaan,  and  all  the  outward  blessings  of  that  legal  cove- 
 nant God  made  with  Abraham,  and  his  natural  seed  as  such;  yet  they  that  believed  ( amongst 
 the  Jews,)  received  the  same  spiritual  blessings,  even  free  justification  and  eternal  life,  which 
 was  the  same,  and  not  more  than  the  Gentiles  had ;  but  none  of  this  sort  of  them  murmured 
 at  the  rich  bounty  of  God  to  the  poor  Gentiles. 
 
 "  And  when  they  had  received  it,  they  murmured  against  the  good  man  of  the  house,  say- 
 ing, these  last  have  wrought  but  one  hour,  and  tiiou  hast  made  them  equal  with  U9,  which 
 have  borne  the  burden  andheat  of  the  day,"  ver.  11, 12. 
 
 If  by  the  penny,  our  Saviour  refers  to  rewards  above,  then  (as  I  said)  the  penny  cannot  be 
 the  same  in  kind  ;  for  the  unbelieving,  murmuring  Jews  had  not  eternal  life,  but  fell  short  of 
 that ;  but  if  it  refers  to  gospel-privileges,  or  the  blessings  of  grace,  they  were  ottered  to  both 
 Jews  and  Gentiles  alike,  though  first  to  the  Jews,  and  then  to  the  Gentiles.  But  the  Jews, 
 when  their  Messiah  came,  expected  more  than  Christ  offered  to  them,  namely,  a  deliver- 
 ance from  all  then:  external  enemies,  and  great  glory  and  prosperity  in  tliis  world  ;  but  when 
 they  saw  Christ  would  give  no  more  to  tliem  (that  had  been  his  covenant-people  a  long  time,) 
 than  he  gave  to  the  Gentiles,  they  murmured.  But  I  conceive,  that  the  main  design  of  our 
 Lord  should  chiefly  be  minded  in  tliese  words,  which  was  to  show,  that  the  unbelieving  Jews 
 were  not  contented  with  what  the  Lord  had  given  to  them,  or  offered  to  give  them,  nor  with 
 that  favour,  grace,  aud  bounty  he  showed  to  the  Gentiles. 
 
 "  But  he  answered  one  of  them,  aud  said,  fiiend,  I  do  thee  no  wrong ;  didst  thou  not  agree 
 with  me  for  a  penny  ?'  ver.  13. 
 
 Did  I  promise  thee  more  than  what  I  have  given  thee,  or  do  not  offer  to  give  thee  ?  Thou 
 knowest  the. terms  which  were  proposed  to  thee  in  the  covenant  I  made  with  thy  fiithers.  I 
 have  done  thee  no  wrong,  I  am  not  worse  tlian  my  word.  My  brethren,  God  performs  the 
 promises  which  he  made  to  the  Jews  ;  and  it  was  a  hard  case  (since  he  had  been  so  rich 
 in  his  bounty  and  gootluess  to  them)  that  they  should  be  offended,  and  murmur  at  his  good- 
 ness to  the  Gentiles. 
 
 "  Take  that  thine  is,  and  go  thy  way ;  I  will  give  unto  this  last,  even  as  unto  thee,"  ver.  14. 
 
 These  words  arc  as  a  key,  as  I  conclude,  to  open  the  mystery  ;  for  by  those     TheJewsnot 
 words  it  appears,  the  Lord  turns  these  servants  off,  or  out  of  his  vineyard,    contcated 
 without  giving  them  more  than  they  had.  pui'iy  wero 
 
 "  Go  thy  way,"  I  have  done  with  thee,  thou  art  an  evil  servant.     It  was    "■J«i';<'. 
 for  the  sin  of  unbelief,  and  murmuring  of  the  Jews,  that  God  cast  them  off,  they  being  not 
 contented  with  what  they  had,  nor  was  ottered  equally  unto  the  Gentiles  with  them,  viz., 
 the  spiritual  blessings  of  grace,  justification,  pardon  of  sin,  and  eternal  life. 
 
 "  Is  it  not  lawful  for  me  to  do  what  I  will  with  my  own  ?  Is  thine  eye  evil,  because  mine 
 is  good?"  ver.  15. 
 
 The  blessed  God  vindicates  himself  in  his  just  and  righteous  proceedings  with  the  Jews 
 two  ways. 
 
 1.  That  he  agreed  with  lliem  for  a  penny,  which  perhaps  may  denote  those  external 
 privileges  and  blessinj^s  they  had,  aud  the  pruuiiso  of  Christ,  wiwm  he  sent  and  first  oll'ercd  to 
 
504  THE   PARABLE    OF    THE    HOUSEHOLIiER.  [bOOK    H. 
 
 them ;  and  for  their  rejecting  of  the  Lord  Jesus,  he  east  them  off,  or  for  their  unbelief. 
 
 2.  By  showing  that  he  may  do  what  lie  pleaseth  with  his  own,  he  being  Master  of  his 
 own  favours ;  and  therefore  since  he  acts  in  a  way  of  sovereignty,  according  to  the  good 
 pleasure  of  his  will,  it  is  abominable  for  them  to  charge  him  with  injustice  in  bestowing  his 
 bounty  to  others,  or  to  whom  he  thinks  good. 
 
 "  So  the  last  shall  be  first,  and  the  first  shall  be  last."  This  sliows  that  the  Gentiles, 
 who  were  last  called  into  the  vineyard  should  first  in  a  most  eminent  manner  enjoy  the 
 blessings  of  the  gospel,  with  the  free  and  rich  grace,  love,  and  bounty  of  God.  And  the 
 Jews,  that  were  tii'st  the  peculiar  people  of  God,  and  had  the  first  offer  of  Christ,  for  their 
 unbelief  were  cast  off,  and  be  the  last  that  shall  partake  of  the  gospel-privileges,  and  of 
 God's  special  favours.  "  Blindness  in  part  hath  happened  to  Israel,  until  the  fulness  of  the 
 Gentiles  is  come  in,  then  all  Israel  shall  be  saved,"  &c.  Kom.  xi.  2d. 
 
 "  For  many  are  called,  but  few  are  chosen,"  ver.  16. 
 Many  in  the         1-     These  words  show  that  many  who  were  called,  hired,  or  received  of  the 
 vineyard  not     Jewish  ijeople  into  their  visible  church,  and  vineyard  of  God,  were  not  chosen 
 
 chosen  j  i     r  /-i     i 
 
 tiiough  cai-      £iud  approved  oi  God. 
 
 '^'*-  All  the  Jewish  nations  were  taken  into  that  vineyard  ;  "  but  though  the  num- 
 
 ber of  the  children  of  Israel  be  as  the  sand  of  the  sea,  yet  but  a  remnant  shall  be  saved." 
 
 And  so  also  many  who  are  hired  or  called  of  the  Gentiles,  and  do  partake  of  the  out- 
 ward privileges  of  the  gospel  church  ;  yet  but  a  few  by  God's  eternal  decree  of  election  are 
 ordained  to  everlasting  Ufe.  For  as  the  first  may  refer  to  the  Jews  and  Pharisees,  who 
 were  a  proud,  confident,  and  conceited  people,  looking  with  disdain  upon  all  others,  and 
 were  but  very  few  of  them  chosen  ;  so  the  first  may  also  refer  to  such  as  are  proud  and 
 conceited,  and  self-confident  people  among  us,  looking  u]iou  themselves  to  be  the  only  true 
 church,  and  despised  of  others  :  yet  those  that  they  disdain,  like  as  the  Pharisees  did  the 
 Pubhcans  of  old,  may  first  and  before  them  partake  of  God's  special  blessings  ;  for  very 
 few  amongst  the  first  sort  in  either  sense  may  be  chosen.  "  For  not  many  wise  men  after 
 the  flesh,  not  many  mighty,  not  many  noble  are  called  ;  but  God  hath  chosen  the  foohsh  things 
 of  the  world  to  confound  the  wise,  and  God  hath  chosen  the  weak  things  of  the  world  to 
 confound  the  mighty ;  and  base  things  of  the  world,  and  things  that  are  despised,  hath  God 
 chosen  ;  yea,  and  things  which  are  not  to  bring  to  nought  things  that  are  :  that  no  flesh 
 should  glory  in  his  presence."  1  Cor.  i.  26.  29.  By  things  the  apostle  means  persons,  such 
 as  wise  men  count  fools,  and  learned  men  count  ignorant,  and  the  honourable  esteem  base 
 and  contemptible  creatures. 
 
 And  having  thus  briefly  opened  all  the  several  and  distinct  partsof  this  parable  by  way  of 
 exposition,  I  shall  take  notice  of  nine  points  of  doctrine  from  some  paiticular  parts  thereof. 
 Doct.  1.  That  the  legal  church  of  Israel,  and  gospel  chiu'ch  also  may  fitly  b.e,  and  are 
 compared  to  a  vineyard. 
 
 Doct.  2.  That  God  hires  all  the  labourers  whom  he  brings  unto  his  vineyard. 
 Doct.  3.  That  God  hath  some  faithful  servants  or  labom-ers  in  his  vineyard. 
 Doct.  4.  That  is  an  abominable  sin,  for  sinners  to  stand  all  the  day  long  idle  in  the 
 market-place. 
 
 Doct.  5.  That  God  calls  some  into  his  vineyard  early,  even  at  the  third  hour,  or  in 
 the  morning  of  their  days,  and  others  not  untU  old  age. 
 
 Doct.  6.  That  no  man  shall  lose  any  thing  by  being  truly  religious,  or  faithful  la- 
 bourers in  God's  vineyard. 
 
 Doct.  7.  That  the  Jews  were  not  pleased  with  the  blessings  and  favours  God  be- 
 stowed upon  the  GentOes,  but  expected  more  than  God  was  pleased  to  give  them  ;  and 
 for  their  obstinacy,  unbelief,  and  murmmliig,  they  were  rejected  and  turned  off  with  their 
 penny,  and  so  shall  be  the  last  that  partake  of  God's  gospel-blessings  and  favours. 
 
 Doct.  8.  That  God  acts  towards  the  children  of  men  in  a  way  of  sovereignty,  and 
 gives  his  special  gi-ace  and  favours  how  and  to  whom  he  pleaseth. 
 
 Doct.  9.  That  many  who  are  called  or  hired  by  the  external  preaching  of  the  gospel, 
 are  not  chosen  to  eternal  life,  nor  approved  of  by  the  Lord. 
 
 I  shall,  God  assisting,  speak  briefly  to  all  or  most  of  these  propositions. 
 Doct.     1.     That  the  legal  and  gospel-church  also  may  be,  and  are  compared  to  a 
 vineyard. 
 
 Having  in  opening  one  or  two  parables,  already  showed  how  fitly  the  church  of  God 
 may  be  compared  to  a  vineyard,  I  shall  be  very  short  in  speaking  to  this,  and  do  little 
 more  than  hint  the  general  heads,  by  way  of  parallel. 
 
SERM.    XXXV.]  THE   PARABLE   OF   THE   HOUbEHOLDER.  505 
 
 1.  A  vineyard  is  a  piece  of  ground  taken  out  of  a  wilderness,  or  other  '".Y'"'',^^' 
 coniQiou  ground,  designeil  by  the  owner  thereof  for  some  special  use,  both  in  church  may 
 respect  of  profit  and  pleasure  :  so  the  people  of  Israel,  or  the  whole  nation  of  ^  ^"""¥1116^ 
 the  Jews,  God  severed  or  sejiarated  from  all  other  people  and  nations  of  the  yard, 
 world,  to  be  a  peculiar  people  to  himself,  and  made  them  his  visible  church  under  the 
 law.  "  For  thou  art  a  holy  people  unto  the  Lortl  thy  God,  and  the  Lord  thy  God  hath 
 chosen  thee  to  be  a  special  people  unto  himself,  above  all  people  that  are  upon  the  face  of 
 the  earth,"'  Deut.  vii.  6,  &c.  But  tliis  being  a  tyjiieal  church,  it  ceased  when  the  antitype 
 came,  aud  then  God  severed  a  people  out  of  that  national  church  of  the  Jews,  and  out  of 
 the  Gentile  nations,  to  be  his  gospel-church,  which  consisted  of  holy  and  regenerated  per- 
 sons, though  not  taking  any  one  particular  nation,  as  a  nation,  into  such  a  church-state 
 (as  he  before  did  the  nation  or  commonwealth  of  Israel)  and  from  hence  it  appears,  that 
 the  gospel-church,  or  churches,  are  not  national,  but  congregational,  all  not  consisting  of 
 the  carnal  seed  of  believers,  but  of  the  true  spiritual  seed.  The   church 
 
 2.  A  vineyard  is  walled  or  fenced  in,  to  separate  it  from  all  other  waste  fenced  in, 
 ground,  and  to  secure  it  from  beasts  or  other  enemies,  that  otherwise  might 
 
 spoil  it :  so  God  hath  fenced  in,  and  secured  his  gospel-church  from  all  enemies  that  may 
 arise  against  it,  to  spoQ  and  lay  it  waste  from  without.  Every  attribute  of  God,  with  his 
 angels  that  encamp  about  his  people,  and  also  his  special  providence,  is  a  wall,  or  walls  of 
 security  to  his  church,  together  with  his  special  constitution,  and  the  peculiar  discipline 
 thereof. 
 
 3.  A  vineyard  is  planted  with  choice  plants,  or  sowed  with  precious  seed :  so  the 
 church  consists  of  choice  spiritual  plants,  and  is  sowed  with  the  precious  seed  of  divme 
 grace.  "  The  men  of  Israel  are  his  pleasant  plants,"  Isa.  v.  7.  "  Hence  called  the 
 trees  of  righteousness,  tlie  planting  of  the  Lord,  that  he  may  be  glorified,"  Isa.  xvi.  3. 
 
 4.  An  owner  of  a  vineyard  employs  uuder-workmen  to  plane,  sow,  and  prune,  and 
 water  it ;  so  hath  God  under-workmen.  "  I  have  planted  aud  Apollos  hath  watered," 
 1  Cor.  iii.  6. 
 
 5.  The  ground  of  a  vineyard  is  digged,  dunged,  and  well  manured,  before  it  is  planted : 
 so  is  the  vineyard  of  the  Lord  of  hosts.  "  Break  up  the  fallow  ground  of  your  hearts, 
 and  sow  not  among  thorns,"  Hos.  x.  12,  &c.  This  is  done  by  the  special  seethepara- 
 convictions  of  the  Spirit.  What  said  the  vinedresser  about  the  barren  fig-  bie  of  the 
 tree  ;  "  I  will  dig  about  it,  and  dung  it,"  &c.  tre'e?"in  the 
 
 Divers  things  are  included  in  special  convictions.  (1.)  A  disquieting  ""''i  ^"^^ 
 sense  of  sin,  in  respect  of  the  guUt  of  it,  with  respect  to  the  law  of  God,  nature,  and  holi- 
 ness of  God,  or  that  gi'eat  evil  that  is  in  it,  as  it  is  opposite  to  God,  and  a  resisting  of  his 
 wiU.  (2.)  Great  and  bitter  sorrow,  not  only  for  the  guilt,  but  filth  also  that  is  in  it. 
 (3.)  Terror  of  conscience,  it  pricks  them  at  the  heart,  and  its  wounds  are  deep.  (4.) 
 A  continual  restlessness  and  longing  after  healing,  pardon,  ease,  peace,  &c.  (5.)  If  they 
 for  a  time  go  off,  they  certainly  come  on  agam,  if  they  are  the  special  convictions  of  the 
 Spirit ;  and  (6.)  they  end  in  convictions  of  righteousness. 
 
 6.  In  a  vineyard  are  clivers  sorts  of  plants,  some  old,  and  some  young,  being  newly 
 planted,  and  some  that  flourish  and  grow  exceedingly,  and  others  that  seem 
 
 to  decay  ;  and  some  more,  and  others  less  fruitfid :  so  in  the  church  of  God  „/ '^^Pnts'i' 
 are  some  old  and  experienced  Christians,  and  some  that  are  babes  in  Christ ;  God's  vine- 
 and  some  also  grow  in  grace,  grow  in  faith  and  love  abundantly,  and  others,  ^"'^^ 
 through  Satan's  temptations,  the  snares  of  this  world,  aud  the  corruptions  of  their  own  hearts, 
 seem  to  decay  and  wither  in  their  souls,  or  flourish  not  for  some  time ;  but  if  right  plants, 
 they  recover  again,  and  bring  forth  much  fruit  to  God  ;  "  they  shall  revive  as  the  corn." 
 
 7.  It  is  observed  that  some  young  trees,  or  branches,  bear  and  bring  forth  more  fruit 
 than  some  old  trees  ;  so  it  is  in  Christ's  vineyard,  some  young  converts  are  more  zealous, 
 more  humble,  more  spiritual,  holy,  ami  lively  than  many  that  have  been  a  long  time  plant- 
 ed therem  ;  yet  not  witstanding  the  promise  is,  that  the  "  treesof  the  Lord  shall  bring  forth 
 fruit  in  old  age,  they  shall  be  fat  and  ilourish  ;  they  that  are  planted  in  the  house  of  the 
 Lord,  shall  flourish  in  the  courts  of  our  God,"  Psal.  xcii.  12,  13,  14. 
 
 8.  A  vineyard  must  be  often  watered,  and  needs  pruning  and  dressing  also  ;  so  must 
 the  vineyard  of  Christ,  and  therefore  God  causes  showers  to  fall  daily  upon  it,  and  makes 
 the  spiritual  clouds  likewise  to  distil  dew  and  sweet  rain  upon  it.  "  My  doctrine  shall  drop  as 
 rain,  my  speech  shall  distil  as  the  dew,  as  the  small  rain  upon  the  tender  herbs,  and  as 
 showers  upon  the  earth."  Deut.  xxx.  2.  And  also  the  vineyard  of  Christ  needs  the  prun- 
 ing of  God's  rnd,  aud  mortification  by  the  Spirit,  and  the  carcfid  discharge  of  holy  discipline. 
 
GOO  THE   I'ARABLE   OF   THE   IIorSEIIOLDEI!.  [r.oOK   II. 
 
 0.  A  viiipyarJ  is  continually  watched,  lest  any  break  in  to  spoil  it,  rob  it,  hurt  or  an- 
 noy it ;  so  God  is  said  to  watch  "  his  vineyard  ot'  red  wine,  both  day  and  night,  lest  any 
 hurt  it,"  Isa.  xxvii.  2.  3.  Ho  himself  watcheth  it,  and  he  hath  set  his  ministers  upon  its 
 walls  to  watch  it  also.  "  The  l,ord  is  thy  keeper,  the  Lord  is  thy  shade  upon  thy  right- 
 liand.  The  Lord  shall  preserve  thee  from  all  evil,  he  shall  preserve  thy  soid,"  I'sal.  cxxi. 
 5.  7. 
 
 No  idle  persons  ought  to  be  suffeicd  in  a  vineyard,  but  all  sent  therein,  as  servants  ought 
 to  labour  :  so  in  the  vineyard  of  Christ,  neither  jiastors  nor  people  should  be  idle,  but  every 
 one  labour  to  iiromotc  the  glory  of  God,  and  the  good,  comfort,  peace,  and  well  being  of  the 
 church  ;  and  as  it  is  grievous  to  the  owner  of  the  viileyard  if  he  see  it  is  barren,  or 
 (loth  not  answer  his  cost,  jiains,  and  expectations,  and  it  jirovokes  him  also,  if  it 
 abides  barren,  to  lay  it  waste  ;  so  the  Lord  was  grieved  for  the  barrenness  of  the 
 vmeyard  of  old.  "  Forty  years  hnig  was  I  grieved  with  that  generation.  I  looked  it 
 should  bring  forth  grapes,  and  it  brought  forth  wild  grapes.  Go  to,  I  w'ill  tell  yon 
 what  I  will  do  with  my  vineyard  ;  I  will  take  away  the  hedge  thereof,  and  it  shaU 
 be  eaten  up;  and  break  down  the  wall  thereof;  and  it  shall  be  trodden  down,  I  will 
 lay  it  waste,''  &c.  Isa.  v.  G.  7. 
 
 Arr  LIGATION. 
 
 L  Admire  God's  distinguishing  love,  in  choosing  yon,  and  separating  you  from  the  bar- 
 ren wilderness  of  this  world,  to  be  a  peculiar  people  to  himself.  "  For  who  maketh  thee 
 to  differ  from  another  ?"  etc.,  1  Cor.  iv.  7. 
 
 2.  From  hence  we  may  infer,  that  the  church  and  tlie  world  are  distinct,  and  such  as 
 would  confound  them  together  may  from  hence  be  convinced  of  their  ignorance  and  folly. 
 "  A  garden  inclosed  is  my  sister,  my  spouse,  a  spring  shut  up,  a  fountain  sealed,"  Cant, 
 iv.  12.  "  Come  out  from  amongst  them,  and  he  ye  separate,  saith  the  Lord,  and  touch 
 not  the  unclean  thing,  and  I  will  receive  you,"  2  Cor.  vi.  17. 
 
 3.  Wonder  that  God  hath  not  laid  his  vineyard  in  England  waste  long  before  now,  con- 
 sidering how  barren  it  has  been  :  0  what  hath  he  done  to  make  us  fruitful  !  but  may 
 lie  not  say,  "  I  looked  it  should  bring  forth  grapes,  and  lo,  it  brought  forth  wild  grapes  'i" 
 M'c  are  planted  in  a  fruitful  hill,  London ;  London  and  Bristol,  what  fruitful  hills  are 
 you?  what  precious  soil  have  you  been?  Canaan  certainly  never  flowed  with  such  milk 
 and  honey,  as  England  doth  :  what  a  patient  God  have  \Ye  ?  that  the  wild  boar  is  not 
 let  in,  and  our  strong  wall  broken  down,  and  we  laid  waste  ? 
 
 4.  Let  us  labour  to  become  more  fruitful,  and  so  prove  and  demonstrate  ourselves  to 
 he  ])lants  of  God's  right-hand  planting:  shall  such  an  husbandman  plant  a  vineyard,  and 
 graft  us  into  such  a  vine,  audati'ord  us  such  fruitful  seasons,  and  we  after  all  bring  forth 
 no  fruit  to  him  ?  then  we  may  expect  to  be  taken  away,  or  plucked  up,  as  not  being 
 Matt.  XV.  13.  planted  by  the  heavenly  husbandman.  The  plants  of  God's  planting  are 
 nnifed  to  a  fruitful  stock,  not  only  implanted  in  his  vineyard,  but  into  the  true  viee. 
 ^\'ere  we  well  rooted  in  faith  and  love,  and  better  established  and  settled  in  the  vine- 
 yard where  we  are  planted,  willing  to  bear  and  forbear  one  with  another,  and  live  in 
 love,  or  were  better  united  to  one  another,  we  should  flourish  more  thau  we  do. 
 
 L'ut  I  shall  proceed  to  the  next  proposition  at  another  season. 
 
 SERMON    XXXVI. 
 
 Tlic  Idngdom  of  heaven  is  lihe  to  a  man  that  went  to  hire  lahovrers  into  his  vineyard,  &c. 
 — Matt.  XX.  1. 
 
 DocT.  2.     The  blessed  God  hires  all  the  labourers  whom  he  brings  into  Lis  vineyard. 
 In  speaking  to  this  truth, 
 
 I.  I  shall  show  you  what  hiring  here  doth  denote  or  signify,  both  negatively  and  positively. 
 
 II.  Lay  down  several  explanatory  propositions  about  this  hiring. 
 
 III.  Show  what  may  be  contained  in  the  penny  or  reward  w  hich  God  agrees  to  give 
 to  his  faithful  labourers  in  his  \-ineyard. 
 
 IV.  Apply  it. 
 
 1.  "Whiit  liiiing  doth  denote. 
 
SV.V.yt.    XXKVI.J  TItE    TAKAELF.    OF    THE    IMCSEliOLDKii.  TiO? 
 
 First.  Negatively.  It  doth  not  denote  or  imply,  that  the  labourers  can  pro-  -whit  bciii" 
 cure  merit,  or  deserve  anything,  or  that  penny  vviiioli  is  here  mentioned.  imoii     doul 
 
 1.  Because  the  now  or  crospel  covenant  is  not  a  conditional  covenant,  as  the  ""'  "'"'"■ 
 covenant  of  worlcs  was,  which  was  given  on  Mount  Sinai ;  lor  there  was  a  nnitual  restijiu- 
 latioa  between  tlie  Lord  and  the  house  of  Israel,  with  promises  of  earthly  blessings  upon 
 their  obedience,  and  threatenings  of  God's  displeasure  for  their  disobedience.  But  the 
 new  covenant  contains  in  it  (as  to  us)  only  the  free  promise  of  God,  for  the  sake  of  Christ, 
 or  upon  his  merits.  "  In  thee  shall  the  families  of  the  earth  be  blessed,"  Gen.  xii.  '6  ;  that 
 is,  in  Christ  all  the  elect  shall  be  blessed  with  grace  here,  and  glory  hereafter.  "  I  will 
 be  their  God,  and  they  shall  be  my  people,"  .Jer.  xxxi.  33.  '■  A  new  heart  will  I  give 
 you,  and  a  new  spirit  will  1  put  within  you ;  aii<l  I  will  take  away  the  heart  of  stone  out 
 of  your  llesh,  and  will  give  you  a  heart  of  llesh,"  &c.,  Ezek.  xxxvi.  20.  These  are  free 
 and  absolute  promises;  is  there  anything  required  of  us,  as  a  federal  condition,  which  we 
 must  on  our  part  perforn:,  that  we  may  receive  tliese  favours  ?  No  certainly,  v/ho  wUl 
 say  there  is  ? 
 
 2.  It  ^appears,  the  new  covenant  is  not  a  conditional  covenant  as  to  us, 
 
 (though  Christ  for  us,  in  bringing  of  it  in,  was  obliged  to  perform  meriting  and  ■'''['"^j ."'"','' 
 federal  conditions)  because  it  is  positively  said,  that  the  new  covenant  is  not  )in-viousqu;i- 
 according  to  the  old  :  and  as  I  conceive  it  is  not  according  to  it,  chiefly  in  aiid''"f™e'rai 
 this  respect.  "  Behold  the  days  come,  saith  the  Lord,  that  I  will  make  a  conditionsUy 
 new  covenant  with  the  house  of  Israel.  Not  according  to  the  covenant  lormeu?  ^"' 
 that  I  made  with  their  fathers,  in  the  day  I  took  them  by  the  hand,  to  bring 
 them  out  of  the  land  of  Kgypt,  which  my  covenant  they  broke,"  &c. 
 
 Object.  This  only  refers  to  the  Jews,  when  they  shall  be  called  in  the  last  days. 
 
 Answ.  God  forbid  it  should  only  refer  to  them;  but  (1.)  As  Jlr.  Pool  well  observes 
 upon  these  words,  the  apostle's  application  of  this  very  place  of  scripture  to  gospel  saints, 
 in  Heb.  viii.,  puts  it  out  of  doubt,  that  tliis  promise  refers  to  the  gospel  times,  autl  so  be- 
 longs to  all  the  called  of  God,  whether  Jews  or  Gentiles.  Again,  Paul  shows,  that  "  the 
 Gentiles  are  fellow-heirs  of  the  same  promises,"  Eph.ii.  13.  (2.)  Nor  is  it  said  to  be  new, 
 or  not  according  to  the  old,  in  respect  of  the  notion  of  a  Testament,  for  the  old  bore  the 
 same  notion  ;  nor  ^3.)  because  it  was  revealed  after  a  new  manner,  &c.,  but  because  it  was 
 not  primarily  made  between  God  and  us,  but  between  God  the  Father  and  God  the  Son, 
 for  us,  and  without  any  federal  conditions,  which  the  old  consisted  of;  nor  a  promise  of  an 
 earthly  penny,  or  earthly  jiromises,  but  is  established  upon  better  promises,  viz.,  spiritual 
 and  heavenly  promises,  and  only  made  to  God"s  elect,  not  to  them  that  believe,  and  to  their 
 fleshly  seed  as  such,  but  only  to  God's  elect  seed.  And  iu  these  respects  it  is  not  accord- 
 ing to  the  old  covenant  made  on  ilount  Sinai. 
 
 3.  Because  (as  I  have  often  said  and  proved)  salvation  is  only  of  gi'uce,  even  from  the 
 first  to  the  last;  it  is  God's  free  gift.  "  The  wages  of  sin  is  death,  but  the  gift  of  God  is 
 eternal  life."  See  how  the  apostle  varies  in  his  expressions,  death  is  the  true  and  just  hire 
 of  sin  ;  sinners  shall  be  paid  their  wages  in  doing  the  devil's  work  :  but  he 
 
 doth  not  say  (as  one  notes)  that  eternal  life  is  the  wages  of  our  righteousness,     •'''''',  ""f  •^"• 
 but  it  is  the  gift  of  God.    He  varies  the  phrase  on  purpose  to  show,  that  we  at-     this  te.\t. 
 tain  not  eternal  life  by  our  own  merits,  or  by  our  own  works  or  worthiness, 
 not  that  we  deserve  it  as  our  just  hire,  for  labouring  in  God's  vineyard. 
 
 4.  Because  was  it  our  just  due,  as  the  reward  of  our  work,  or  a  due  debt 
 
 (as  it  is  among  men  that  are  hired  to  work  in  a  vineyard)  we  should  have  thing  Ts"** 
 whereof  to  boast ;  but  our  salvation  is  of  God's  free  grace  ;  that  all  boasting  '^'^'-  •""  "" 
 might  be  excluded.  "  Where  is  boasting  then  ?  It  is  excluded.  By  what  s''""- 
 law?  of  works?  nay,  but  by  the  law  of  faith."  The  apostle  farther  argues  in  the  case 
 from  Abraham  :  "  If  Abraham  was  justilied  by  works,  he  had  whereof  to  glory,  but  not 
 before  God.  For  to  him  that  worketh,  the  reward  is  not  reckoneel  of  gi-ace,  but  of  debt," 
 liom.  iv.  2  ;  that  is,  works  to  that  end,  i.  e.,  that  he  may  be  justilied  and  saved  for  his 
 own  work,  or  for  labouring  in  God's  vineyard.  Compare  this  with  what  our  apostle  saith 
 in  another  place  :  "  By  grace  ye  are  saved,  through  faith,  and  that  not  of  yourselves,  it  is 
 the  gift  of  God  ;  not  of  works,  lest  any  man  should  boast."  Again  he  saith,  "  Not  by 
 works  of  righteousness,  but  according  to  his  mercy  he  saveth  us,"  &c.,  Tit.  iii.  5.  ^Vllat- 
 soever  cometh  to  us,  or  we  have  by  works,  we  have  as  a  just  debt,  and  not  bj'  grace. 
 "  If  it  be  of  grace,  then  it  is  not  of  works  :  otherwise  grace  is  no  more  grace.  But  if  it 
 be  of  worlcs,  then  it  is  no  more  grace  :  otherwise  work  is  no  more  work,"  Pioni.  xi.  0. 
 b.   Hirhig  doth  not  denotp  desert,  because  the  terma  of  the  gospel  are  quite  dilferent 
 
508  THE   PAKABLK    OF    THE    HOUSialOLDER.  [bOOK  II. 
 
 from  tlie  terras  of  the  law.  The  terms  of  the  law  run  thus  :  "  He  that  doth  these  thincfs 
 shall  live  in  them  ;  or  do  this  and  thou  shaltlive."  But  the  gospel  saith,  "  He  that  works 
 not,  but  believeth  on  him  that  justifies  the  ungodly,"  &c.,  Eom.  iv.  5.  "  Believe  on  the 
 Lord  Jesus  Christ,  and  thou  shalt  be  saved,"  Acts  xvi.  31.  The  one  requires  doing,  and 
 the  other  believing  only,  and  not  doing,  or  working  for  life  :  though  it  is  by  our  works 
 that  our  faith  is  known  to  be  true  faith. 
 
 6.  Hiring  doth  not  imply  desert,  because  when  we  have  done  all,  our  Saviour  teacheth 
 us  to  say,  "  We  are  unprofitable  servants,"'  Luke  xvii.  10.  But  he  is  certainly  no  unpro- 
 fitable servant,  whose  works  commend  him  to  God,  for  which  he  desei-veth  the  penny,  or 
 Phil.  iii.  8, ».  wages  of  everlasting  life :  besides,  the  apostle  utterly  in  this  case  disclaims  and 
 reiiounceth  all  his  own  works  and  righteousness. 
 
 7.  This  hiring  cannot  denote,  that  labouj-ers  in  Christ's  vineyard  have  the 
 To  have  any-  reward  as  just  desert,  because  we  have  aU  grace  here,  and  shall  have  glory 
 merits,  is  to  hereafter,  for  Christ's  merits,  or  as  the  just  reward  of  his  works  and  complete 
 Ch'St's  ^m™  obedience  ;  and  indeed  none  else  could  deserve  anything  at  God's  hand,  be- 
 rits.  cause  all  our  powers  and  abilities,  or  what  we  are,  or  can  do,  is  of  and  from 
 
 the  Lord,  what  we  are  and  can  do  is  his.  And  this  further  appears  by  what 
 we  have  in  this  parable ;  he  that  wrought  but  one  hour  had  as  much  as  he  that  wrought 
 six,  nine,  or  the  whole  day. 
 
 So  much  in  the  negative. 
 
 Secondly.  In  the  affirmative,  I  shaU  show  in  one  or  two  things  what  hiring  doth  denote. 
 
 1.  Hiring  is  to  be  taken  in  the  same  sense,  that  the  buying  which  our  Lord  speaks  of  is 
 to  be  taken,  viz.,  "  buying  of  wine  and  milk,"  &c.  As  the  one  is  buying  without  money 
 and  without  price,  so  the  other  is  our  being  hired  without  expecting  anythiBg  by  way  of 
 desert  for  our  labour. 
 
 2.  Hiring  may  denote  the  terms  of  the  gospel,  whicli  God  offers  to  sinners,  wMch 
 they  are  to  accept  of. 
 
 (1.)  They  are  required  to  hear  the  gospel  preached.  "  Hear,  and  thy  soul  shall 
 Uve,"  Isa.  Iv.  3.  Hearing  is  that  whicli  is  required  of  us,  and  the  promise  is  hire  or 
 reward,  as  an  act  of  God's  own  free  grace :  yet  know,  it  is  God  that  must  give  us 
 an  hearing  ear,  and  open  our  hearts,  as  he  did  the  heart  of  Lydia,  that  we  may  at- 
 tend upon  the  world  preached. 
 
 (2.)  To  believe  in  Christ.  This  God  requires  of  us,  and  the  promise  is  our  liire, 
 or  that  which  is  our  encouragement,  which  is  our  being  saved.  Yet  faith  to  believe 
 is  also  God's  gift.  Thus  the  hire  here  is  but  to  be  brought  to  accept  of  Christ,  of 
 life,  of  righteousness,  and  of  eternal  life  alone,  in  a  way  of  free-gi-ace :  and  such  who 
 do  thus  truly  and  sincerely  receive  Christ,  embrace  Clu-ist  as  he  is  offered  in  the  gos- 
 pel, may  be  said  to  be  hired:  and  such  God  sends  into  his  church  or  vineyard  to 
 work,  or  to  seiTe  him  in  a  way  of  holiness  and  righteousness,  discharging  all  those 
 duties  he  requii-es  of  them,  to  show  forth  his  glory,  and  to  be  made  meet  for  the 
 eternal  kingdom. 
 
 U.    I  shall  lay  down  several  explanatory  propositions  to  open  this  mystery  a   little 
 
 further,  and  more  fuUy. 
 
 A     servant         Vro]>.  1.  That  he  that  is  liu-ed  into  a  man's  senice,  must  renounce  the 
 
 hiredintothe     service  of  all  others.     No  man  can  seiTe  two  masters,   who   have   du-ect 
 
 nmmce'th  aU     and  contrary  interests  and  designs  to  carry  on :  so  he  that  will,  or  is  hel- 
 
 ter^    "*''     P^''  *°  accept  of  Jesus  Christ,  and  enter  liimself   into  his  vineyard,  must 
 
 renounce  aU  his  sins,  and  sinful  ways,  and  also  the  inordinate  love  of  this 
 
 world.     "  A  man  cannot  serve  God  and  mammon." 
 
 A    believer         Prop.    2.     He  that   is    hired,   and   wholly  gives  himself  up  to  another 
 
 thrvineyard*,    man's,  i.  6.,  to  Seek,  and  endeavour,  and  labom-  alone  to  promote  his  in- 
 
 siiows  he   is     terest,  honour,  and  designs  in  the  world,  is  no  more  his  own  man  ;    his 
 
 owiiTbut  the     strength,  wisdom,  time,  and  all  he  hath  is   his  to    whom  he   hath   hired 
 
 Lord's.  himself,  and  not  his  own  ;  he  is  not  any  other  man's  servant :  so  that  person 
 
 that  Christ  hu-es,  or  who  accepts  of  the  Lord  Jesus  as  liis  Lord  and  master, 
 
 and  voluntarily  is  helped  to  give  himseK  whoDy  up  to  him,  he  is  no  more  his  own,  he  is  no 
 
 longer  to  live  unto  himself,  nor  seek  his  own  glory,  nor  to  promote  any  other  interest,  but 
 
 thelnterest  of  Cluist,  and  his  glory  only.     "  His  servants  you  are  whom  ye  obey,"  &c., 
 
 Rom.  vi.  16. 
 
 Prop.  3.  There  is  in  hiring  a  mutual  agi'eement  between  the  Lord  Christ 
 Sie'vcis  M^     andbehevers.     Christ  acccptetli  of  them   to  be  his  servants,  and  belie^er5 
 
SERM.   XXXVI.]  THE   PARBLE   OF   THE   noCSCHOLDFK.  TjOO 
 
 accept  of  Christ  to  be  tliuir  Lord.     Every  believer  saitli,  I  love  mv  master,     <=''?'  ""^  «P- 
 
 '  .,.11  -1  1    ■  1     ,  1  ■        /Ai    •  i  T  prove  of  one 
 
 and  promises  ti'eely,  heartily,  aud  sincerely  to  serve  him,  Christ  says,  i  receive  another, 
 thee  into  my  house,  into  my  family,  and  I  will  provide  for  thee,  own  and  ac- 
 knowledge thee  to  be  my  servant,  and  one  that  I  have  accounted  faithful,  and  do  accept 
 of  to  dwell  with,  and  this  mutual  agi-eement  passeth  between  Jesu8  Christ  and  every  be- 
 liever, before  a  beUever  is  taken  into  the  \-ineyard,  and  hath  wrought  or  laboured  there. 
 We  accepting  or  receiving  Christ,  and  believing  in  him,  are  hu-ed,  and  have  received  ear- 
 nest money,  viz.,  the  Holy  Spirit,  and  we  are  justified  and  adopted  ;  for  no  man  that  is  a 
 seiTant  of  Christ,  but  is  his  son,  his  child  also  ;  for  he  ought  not  to  serve  God  with  a  ser- 
 vile spirit,  nor  be  attended  with  servile,  or  bondage  fear,  who  hath  received  the  spirit  of 
 a  son,  and  so  serves  only  with  filial  fear.  "  For  you  have  not  received  the  spirit  of  bon- 
 dage again  to  fear,  but  ye  have  received  the  Spuit  of  adoption,  whereby  we  cry,  Abba, 
 Father,"  Kom.  viii.  15. 
 
 Prop.  4.  A  nobleman  may  covenant  or  agi-ee,  to  take  a  person  into  his  service  (as  a 
 hired  sei^ant)  fi'om  whom  he  expecteth  true  and  faitliful  service,  though  he  be  weak, 
 feeble,  and  able  to  do  but  little  work,  so  Jesus  Christ  knows  that  we  are  weak  and  impo- 
 tent persons,  "  and  without  him  we  are  able  to  do  nothing,"  John  xv.  5.  Yet  what  we 
 are  enabled  to  do,  he  expecteth  we  should  do  it  with  a  readj'  mind  sincerely,  because  we 
 love  him,  and  so  serve  him  with  aU  fidelity  and  constancy,  nay,  and  work  in  his  vhieyard  also, 
 they  that  are  accepted  by  the  Father,  called  and  justified,  it  appears  from  hence,  ought  to 
 come  into  his  church.  "  Take  (saith  oui-  Lord)  my  yoke  upon  you,  and  learn  of  me," 
 Matt.  xi.  29.  Such  Christians, therefore  that  lonk  upon  themselves  to  be  hired,  and  yet 
 refuse  to  go  into  Christ's  vineyard,  are  worthy  of  the  most  sharp  rebuke  ;  it  is  not  enough 
 for  such  to  say,  why,  I  do  what  service  I  can  for  Jesus  Christ  in  the  market-place,  which 
 is  the  world ;  but  they  must  go  into  the  vineyard.  "  He  sent  him  into  the  vineyard." 
 There  are  but  two  places  to  be  in,  while  we  are  in  this  body,  viz.,  either  the  world  (called 
 here  the  market-place)  or  the  church,  the  wieyard  of  Jesus  Christ. 
 
 Prop.  5.  The  reward  is  fii-st  propounded  to  each  person  a  man  hires,  and  it  is  a  motive 
 to  him,  and  a  great  encouragement ;  so  it  is  here,  because  "  they  know  their  labour  shall 
 not  be  in  vain  in  the  Lord."  Oiu-  Lord  told  his  disciples  what  they  that  served  him 
 should  have,  though  they  serve  him  from  a  principle  of  love,  yet  may  eye,  "  or  have  re- 
 spect to  the  recompense  of  reward,  as  Moses  had,"  Heb.  xi.  26.  True,  Christ's  merits, 
 Christ's  righteousness  gives  us  a  right,  or  is  our  title  to  the  life  eternal;  yet  the  promises 
 are  great  motives  to  eveiy  true  Christian  t(j  labc)ur  and  endure  hardness  for  Christ's  sake 
 as  in  Jacob's  case,  he  served  Laban  fourteen  years  for  Rachel ;  and  though  liis  work  was 
 hard,  and  he  suffered  in  winter  many  cold  blasts,  and  in  the  summer  the  scorching  heat 
 of  the  sun,  &c.,  yet  those  years  seemed  to  him  but  a  few  days,  such  was  the  love  he  had 
 to  her,  who  was  his  hire.  Thus  it  is  with  eveiy  true  labom-er  in  God's  ^dneyard,  Christ 
 being  his  hire,  his  reward,  all  the  years  of  his  service,  though  hard  to  the  flesh,  are  looked 
 upon  as  nothing ;  he  finds  Christ's  yoke  easy,  and  it  is  that  help  he  meets  with  from  Christ 
 for  ever,  that  causeth  liis  yoke  to  be  easy,  and  his  burden  hght,  to  every  true  Christian. 
 
 in.  The  next  thing  I  proposed  to  speak  to  was,  to  show  what  is  contained  in  the  pen- 
 ny which  is  said  to  be  given  to  Christ's  labourers. 
 
 I  have  before  showed,  that  as  there  is  a  great  difl'erence  between  the  vineyard  of  God 
 under  the  law,  or  the  national  church  of  Israel,  and  the  gospel-chiu'ch,  so  there  is  also  be- 
 tween the  hire,  wages,  or  promises  made  to  the  labourers,  who  wrought  in  each  of  them, 
 though  the  hire  or  reward  of  all  God's  elect  in  Christ,  under  the  law  or  gospel,  ai-e  one 
 and  the  same.  But  the  promises  made  unto  the  whole  house  of  Israel,  considered  as  a 
 legal  church,  were  exteraal  or  earthly  blessings,  which  penny  or  reward  God  gave  them, 
 and  kept  up  the  fence  or  wall  of  their  vineyard,  until  by  their  sin  God  cast  them  off,  and 
 laid  it  waste. 
 
 But  to  proceed.  God's  faithful  and  approved  servants  have  a  glorious  penny  or  reward 
 promised  them. 
 
 1.  God  himself  is  their  hire  (as  was  hinted)  and  was  from  the  beginning  of  the  world, 
 of  all  who  tiidy  believed  in  him,  and  faithfully,  served  him.  "  And  Abraham  said,  Lord 
 God,  what  wilt  thou  give  me  ?"  this  may  seem  a  strange  question,  because  in  the  very  verse 
 before  it  is  said,  "  After  these  tilings  tlie  word  of  the  Lord  came  unto  Abraham  in  a  vision 
 saying,  fear  not  Abraham,  I  am  thy  sliiekl,  and  thy  exceeding  great  reward." 
 
 Might  not  one  have  said  to  him,  what  art  thou  not  content  with  what  God  hath  promised 
 thee  ?  is  not  God  himself  enough  ?  what  canst  thou  have  or  desire  more  ?  but  he  niiglit 
 have  replied,  if  tlie  promise  of  God  be  not  peifurmed,  or  if  he  withhold  me  from  the  promised 
 
510  THE   PARABLE   OF   TUE   noUSEUOLWT..  [booK   11. 
 
 seed,  tlirough  wliom  I  know  I  am  to  have  God  to  be  my  God,  and  no  otlicrways,  all  my 
 hope  will  bc3  frustrated.  "  And  be  said.  Lord  God,  what  wilt  thou  give  me,  seeing  I  fvo  child- 
 less ? — Behold,  to  me  thou  hast  given  no  seed,"  Gen.  xv.  2,  3.  Lord  God,  I  know  it  is  in 
 tliy  Son  that  thou  wilt  be  my  God  :  it  is  in  my  seed  that  I  and  all  that  believe  shall  be  blessed  ; 
 iflsiuie  be  not  given  from  whose  L  ins  my  Saviour  is  to  proceed,  what  wilt  thou  give  ?  I  see 
 his  day,  and  tliis  rejoices  my  snul ;  but  until  thy  promise  is  made  good,  that  I  liave  a  son,  all 
 that  thou  hast  given  me  cannot  satisfy  me,  and  God  therefore  renewed  his  promise,  ver.  4. 
 "  He  that  comes  forth  out  of  thine  own  bowels,  sliall  he  thine  heir. — And  he  believed  God, 
 and  it  was  counted  to  liira  for  righteousness  ;"  that  is,  the  object  of  his  faith,  or  Christ  that 
 should  (as  concerning  the  flesh)  proceed  out  of  bis  loins,  should  be  his  righteousness,  in  whom 
 he  should  be  blessed,  justified,  and  God  be  his  God,  in  a  special  and  peculiar  covenant.  God 
 was  not  the  God  of  Abraham,  nor  of  any  man  on  earth,  so  as  to  be  his  exceeding  great 
 reward,  and  portion  for  ever,  any  other  way  but  in  Christ  only.  And  this  way  Abraham 
 foresaw  he  came  to  have  a  special  interest  in  God  ;  and  now  this  is  that  which  I  say,  viz., 
 God  himself,  in  Jesus  Christ,  is  our  hire,  or  our  reward.  And  0  what  a  penny  is  this, 
 believers  do  not  serve  God  for  nousht  I  hence  David  also  saith,  "  The  Lord  is  the  portion 
 of  mine  inheritance,  the  lines  arc  fallen  unto  me  in  i)leasant  places,  I  have  a  goodly  heri- 
 tage,'' Psal.  xvi.  ;"),  G.  "  The  portion  of  Jacob,  is  not  hke  them,  for  he  is  the  former  of  all 
 things,"  Jer.  li.  It). 
 
 What  a  pen-  2.  God,  giving  himself  to  us,  gives  all  that  he,  and  all  he  hath,  so  ftr  as 
 Uod'is""''"'  ''"  '^  communicable  to  creatures ;  his  luve  to  delight  in  us,  his  mercy  to  pity 
 us,  his  power  to  uphold  and  strengthen  us,  his  faithfulness  to  preserve  us,  his 
 word  to  direct  us,  his  promises  to  comfort  us,  and  his  angels  to  guard  us,  and  to  minister 
 to  us,  grace  to  adorn  us,  and  heaven  to  crown  us. 
 
 3.  These  things  being  considered,  it  appears  that  Jesus  Christ  is  our  hire,  or  the  Re- 
 ward of  all  God's  chosen  servants,  not  only  as  God,  but  considered  as  he  is  ^Mediator, 
 "  My  Lord  and  my  God."  Oiu-s  as  a  Itedeemer,  or  to  be  a  ransom  for  us,  a  Priest  to 
 atone  for  our  sins,  and  to  make  our  peace.;  a  King  to  subdue  our  enemies,  and  rule  in  and 
 over  us;  a  Prophet  to  teach,  to  guide,  and  lead  us,  and  a  Physician  to  heal  us,  a  Fountain 
 to  wash  us  from  our  uncleanness,  a  Sun  to  enUghten  us,  and  a  Shield  to  defend  us,  and  a 
 Bridegi-oom  to  espouse  us,  so  that  we  may  say,  "  My  beloved  is  mine,  and  I  am  his,"  Cant. 
 ii.  10.  "  "Who  of  God  is  made  unto  us,  wisdom,  and  righteousness,  and  sanctification,  and 
 redemption. 
 
 4.  The  Holy  Spirit  is  our  hire,  or  is  comprehended  in  this  penny,  by  which  we  are  united 
 to  Christ,  quickened,  regenerated,  and  have  the  image  of  God  formed  in  us,  and  to  be  an 
 earnest  of  the  whole  inheritance,  and  a  seal  of  the  promises,  and  of  all  covenant  blessings, 
 and  a  witness  of  our  sonship.  and  of  eternal  life. 
 
 5.  Grace,  or  the  fruits  of  the  Spirit,  and  further  increase  of  it,  is  part  of  our  hire,  or 
 included  in  this  penny. 
 
 6.  Also  all  the  blessings  and  privileges  of  the  gospel,  as  justification,  pardon  of  sin,  a- 
 doption,  free  access  to  the  throne  of  grace,  communion  wiUi  (jod,  peace  of  conscience, 
 final  perseverance,  and  eternal  glory  when  this  life  is  ended.  "  Fear  not,  little  flock,  it  is 
 your  Father's  good  pleasure  to  give  you  the  kingdom,"  Luke  xii.  32.  And  from  hence  it 
 appears,  our  reward  is  very  great,  and  not  a  debt,  but  of  mere  grace,  or  of  infinite  love 
 and  favour. 
 
 A  P  r  L  1  C  A  T  I  0  N. 
 
 1.  This  may  inform  us,  that  believers  work  not  fur  life  ;  we  do  not  work  that  we  may  live, 
 be  accepted  and  justified,  but  because  God  hath  accepted,  called,  and  justified  us.  Hiring 
 in  the  gospel-covenant,  is  an  act  of  God's  free  grace  to  his  chosen,  not  to  all  that  arc  called, 
 and  seem  to  be  hired  or  accepted,  but  oidy  to  such  that  he  hath  chosen.  "  Many  are 
 called,  but  few  are  chosen." 
 
 2.  This  in  the  second  place  shows,  they  err  exceedingly,  that  seek  to  be  accepted  by 
 their  own  works  or  obedience ;  for  this  is  to  render  salvation  to  be  a  debt.  What,  will 
 you  dare  to  bring  in  your  faith,  obedience,  inherent  righteousness,  or  good  works,  as  a 
 federal  condition  of  your  acceptation  with  God,  and  justification  before  him,  or  in  his  sight  ? 
 "Will  you  have  God  indebted  to  you,  and  jilead  for  wages  for  your  work  sake,  through 
 Christ's  merils,  in  procuring  sucli  terms  for  yuu?  I  hope  none  here  have  received  such 
 unsound  notions,  which  so  much  tend  to  eclipse  the  free  grace  of  God  in  Jesus  Christ. 
 God  h.ith  first  a  respect  to  our  persons  in  Christ,  and  then  acceptefh  our  jierformances  or 
 obedience,  discharged  also  in  his  own  stren''tli.     W'ti  can   do  nothing  uiitd  we  are   first 
 
SEBM.  XXXVI.]  THK  PAEABLE  OF  TUE  UOUSEUOLBER.  511 
 
 quickened  by  Clirist,  and  are  uuitoil  to  liim  by  his  Spirit :  therefore  no  good  ^Yorks  can  pre- 
 cede oiu-  union  with  him,  justilication  and  regeneration.  ])oth  Christ  send  dead  men,  dead 
 sinners,  to  work  in  his  vineyard,  or  tuch  that  hate  him,  or  Lave  enmity  in  their  minds 
 against  him  ? 
 
 3.  Be  exhorted  you  that  are  sinners  ;  (1.)  To  look  to  Christ,  that  he  may  become  a 
 precious  Jesus  to  you,  and  you  enabled  to  believe  in  him,  by  receiving  the  Spirit  of  him. 
 [2.)  And  then  make  haste  into  his  vineyard  ;  he  accepteth  all  that  come  to  him.  "  He 
 that  conies  to  mo,  I  will  in  no  wise  cast  him  out,"  John  vi.  37.  Are  any  of  you  willing 
 to  be  liired  ?  do  you  want  a  blaster  ?  Let  me  tell  you  there  is  a  Master  that  wants  ser- 
 vants, and  he  likes  not  those  that  stand  idle  all  the  day  in  the  market-place :  you  cannot 
 have  a  better  Master. 
 
 As  to  motives  to  stir  you  up  to  enter  into  Christ's  service : 
 
 1.  Consider,  that  you  must  be  hired,  i.  e.,  called  and  accepted  of  Christ,  and  renounce 
 all  other  masters  before  thou  goest  into  the  vineyard.  Art  thoij  willing  to  renounce  and 
 forsake  all,  and  embrace  Jesus  Christ,  and  become  his  servant  ?  Thou  canst  not  say  thou 
 liast  no  call,  or  no  man  shows  a  willingness  to  hire  or  accejit  of  thee  ;  for  Christ  shows  to 
 whom  the  gospel  is  preached,  his  wiUingness  to  receive  such  .siimers.  What  say  you  that 
 seem  to  be  called  in  the  third  hour,  I  mean  you  that  are  young,  or  you  that  are  about  the 
 middle  of  your  days  ?  Are  you  willing  to  be  hired  this  day  ?  Shall  a  poor  worm  be 
 lielped  to  prevail  with  some  of  you?  "What,  not  one  soul  cleave  to  my  great  Master  ? 
 What,  none  accept  of  Jesus  Christ,  not  one  ?  U  that  one,  though  it  be  but  one  would  saj', 
 I  can  stand  here  idle  no  longer  !  What  do  you  say,  what  answer  shall  I  return  ?  shall  I 
 tell  Jesus  Christ,  that  there  is  not  one  in  this  great  assembly  that  either  loves  him,  or  cares 
 for  his  service,  who  is  not  yet  come  into  his  vineyard  ?  Young-men,  are  you  willing  to 
 renounce  the  service  of  sin  ?  I  fear  you  are  hired  already,  but  is  it  not  pity,  sin  and  the 
 devil  should  liave  the  morning  and  flower  of  your  days,  and  you  put  otf  Christ  until  you 
 are  old  ?  What  do  you  old  sinners  say  ?  What  is  your  purpose  and  resolution  ?  ^vill  you 
 forsake  your  old  masters,  your  sins  and  folly,  and  cleave  to  Christ  ?  You  will  repent  it 
 one  day,  if  you  refuse  thus  to  do.  Let  the  time  past  sulHce,  that  you  have  wrought  the 
 will  of  the  Gentiles. 
 
 'A.  Consider,  that  there  is  not  such  a  Master  in  the  world,  none  so  honour-  Christ  is  th 
 able,  so  gi'eat,  and  glorious ;  all  kings  are  subject  (or  shaU  be)  to  him,  and  lick  pfst  Master 
 the  dust  of  his  feet ;  he  is  the  only  Potentate,  Lord  of  lords,  and  King  of  kings.     '"  """  ""'''''• 
 
 3.  He  exceeds  all  in  love,  goodness,  and  rich  bounty,  he  espouseth  all  such  that  accept 
 of  him  and  his  service. 
 
 4.  He  is  rich,  and  clothes  all  his  servants  in  glorious  and  noble  robes,  and  puts  chains 
 of  gold  about  their  necks,  and  crowns  on  their  heails. 
 
 0.  He  keeps  also  a  very  noble  house,  he  foods  all  his  servants  with  fat  things,  nay,  with 
 the  bread  of  life,  and  delights  theirs  souls  with  the  strongest  consolations. 
 
 0.  He  gives  the  best  wages ;  for  rewards  of  grace  far  exceed  all  rewards  of  debt  or  merit, 
 they  are  indeed  the  desert  and  merits  of  his  own  blood ;  and  by  that  you  may  perceive  his 
 wages,  though  freely  given  to  sinners,  must  needs  be  very  great,  since  they  deserved  such 
 a  price  :  the  lather  himself,  and  all  truejiappiness  is  comprehended  in  the  wages  he  offers 
 to  you ;  and  therefore  you  will  say,  you  cannot  deserve  such  vi'agos. 
 
 7.  Besides,  ho  is  able  to  defend  you  from  all  evil ;  and  when  you  die,  your  joys  will  be 
 unspeakable.     Will  you  accept  of  this  Master  ? 
 
 b.  His  seiTicce  is  not  hard,  his  commandments  are  not  grievous ;  bis  yoke,  you  heard, 
 "  is  easy,"  &c. 
 
 Secondly,  This  shows  the  ignorance,  folly,  and  madness  of  such  sinners,  .|-,,g  f^,,,  ^j 
 who  refuse  to  accept  of  Christ,  and  of  his  service,  and  prefer  the  service  of  sinntrs. 
 sin  and  Satan  above  it,  who  will  eternally  destroy  their  souls.  0  what  a  difference  is 
 there  between  the  service  of  Christ  and  the  service  of  sin,  and  the  wages  Christ  gives,  and 
 the  wages  of  sin  !  Will  you  choose  the  wages  of  unrighteousness, 'and  be  damned  for  ever? 
 0  lay  your  hands  upon  your  hearts,  and  cume  to  some  fixed  resolution  this  day,  for  Jesus 
 Christ's  sake,  and  for  the  sake  of  your  jirecinus  and  immortal  souls. 
 
 Thinlly,  We  also  learn  from  hence,  Tliat  the  happiness  of  Clirist's  servants     .p,,^  i,ni,ni. 
 13  very  great.     (")  lia]ipy,  liai)py,  ctcrMally  happy  are  you  that  are  tnie  Chris-     >h's.s  <ir  be- 
 tiaus,  or  the  faitliful  servants  (jf  Jc-sns  Christ  1     lIi  joic;  and  be  glad,  for  great     "'-'^'^''^■ 
 is  your  reward  in  heaven  ;  be  content  with  y  air  present  jiortion  of  earthly  things,  you  thai; 
 are  poor  iu  this  world,  since  you  arc  rich  in  faith,  and  heirs  of  a  kingdom. 
 
512  THE   PARABLE  OF   THE   HOrsEHOLDER.  [bOOK   H- 
 
 SERMON    XXXVII. 
 
 For  the  kingdom  of  heaven  is  like  unto  a  man  that  is  an  householder,  who  went  early  to  hire  la- 
 bourers into  his  vineyard. — Matt.  xx.  1 — 15, 
 
 1.  I  HAVE  showed  you  why  the  chui-ch  of  God  is  compared  to  a  vineyard. 
 
 2.  What  hiring  of  labourers  doth  denote. 
 
 I  shall  now  proceed  to  the  next  point  of  doctrine  proposed. 
 
 Doct.  3.  That  God  hath  some  faithful  sen'ants  or  laboui-ers  in  his  vmeyard. 
 
 In  speaking  of  this,  I  shall 
 
 1.  Premise  or  note  one  or  two  things  about  servants,  &c. 
 
 II.  Show  what  is  necessary,  or  required  in  faithful  servants  or  labourers, 
 jjij^gj  1.  That  a  master  chooses  whom  he  pleaseth  to  be  his  servant,  they  are 
 
 chooseth  persons  chosen  by  him  ;  so  the  Lord  chooseth  whom  he  pleaseth  to  be  his 
 
 pii-a".?  to  be  special  servants,  as  an  act  of  his  own  sovereign  pleasure.  God  made  choice 
 his  labourers,  gj-gj  of  all  of  Abraham,  and  then  of  the  whole  house  of  Irsael  to  be  his  ser- 
 vants under  the  law  ;  and  then  in  the  gcspel-time  he  chose  the  twelve  apostles,  and  others, 
 even  such  that  he  was  pleased  to  call  into  his  gospel-vineyard,  both  among  the  Jews  and 
 Gentiles  also. 
 
 2.  A  servant  ought  to  know  his  work,  or  what  business  his  master  hath  appointed  him 
 to  do  ;  so  every  sers-aut  of  Christ  ought  to  know  what  his  business  or  work  is :  •'  for  the 
 Son  of  Man  is  as  a  man  taking  a  long  journey  into  a  far  country,  who  left  Ms  house,  and 
 gave  authority  to  his  servants,  and  to  every  man  his  work,  and  commanded  the  porter  to 
 watch,"  Mark  xiii.  34. 
 
 3.  Those  servants  that  are  hu'ed,  or  called  into  a  vineyard,  ought  to  have  wisdom  or 
 skill  in  that  proper  employment  they  are  set  about.  Moreover,  the  work  of  labourers  is 
 commonly  hard,  and  calls  for  strength  and  diligence  also :  so  IrJce-nise  such  that  Christ 
 chooseth  and  calls  into  his  ^ineqard,  ought  to  be  endowed  with  spkitual  wisdom  in  the 
 mysteries  of  the  gospel,  and  to  understand  what  their  own  work  is,  and  in  what  manner 
 and  time  every  thing  is  to  be  done. 
 
 Quest.     What  is  the  work  which  all  Christians  ought  to  be  found  doing  ? 
 Some  la-  Answ.  Their  work  is  to  be  considered  according  to  their  respective  places  and 
 
 the  vineyard  Stations  where  they  are  set  by  our  great  Master,  the  Lord  Jesus  Christ.  Some 
 Ti2..°daers;  ^''^  officers,  or  in  places  of  higher  and  greater  trust,  as  elders,  teachers,  and 
 deacons.  deacons,  yet  all  are  labourers. 
 
 1.  The  Elder's  or  Pastor's  work  is  to  study  the  word,  to  show  himself  ap- 
 proved. "A  workman  that  needeth  not  to  be  ashamed,  rightly  dividing  the 
 eiders!"'^    °      word  of  truth,"  2  Tim.  ii.  15.     And  that  he  may  also  give  to  every  one  his 
 portion  of  meat  in  season. 
 
 2.  He  is  to  strive  to  plant  more  fresh,  and  choice  plants  in  the  vineyard,  and  also  to 
 strengthen  and  cherish  such  plants  as  were  before  planted. 
 
 3.  He  must  be  very  laborious  and  constant  in  preaching  the  word.  "  Let  the  elders 
 that  nile  well,  be  accounted  worthy  of  double  honour,  especially  that  labour  in  the  word 
 and  doctrine,"  1  Tim.  v.  17.  Again  he  saith,  "  Jleditate  on  these  things,  give  thyself 
 wholly  to  them,"  &c.  1  Tim.  iv.  15.  "  Preach  the  word,  be  instant  in  season,  and  out  of 
 season,  reprove,  rebuke,  exhort  with  all  long  suffering  and  doctrine,"  2  Tim.  iv.  2. 
 
 They  ought  to  be  disentangled  from  all  worldly  aflaurs,  and  be  very  painful  labourers 
 in  the  vineyard. 
 
 5.  They  must  watch  it  also,  to  prevent  the  e^il  seeds  of  error  from  springing  up  therein, 
 and  to  give  warning  of  approaching  dangers,  and  to  see  no  sers'ant  of  Christ  neglects  his 
 work,  duties,  or  business ;  or  if  any  plants  seem  to  wither,  they  must  strive  to  recover 
 them  if  possible. 
 
 6.  They  must  know  as  much  as  in  them  lies  the  state  of  the  vineyard,  and  of  all  that 
 are  planted  therein,  and  water  them  continually  with  comfortable  aud  cousolatiug  doctrine. 
 
 Thus  ApoUos  was  said  to  water  those  that  Paul  plante<l,  and  if  any  rotten 
 iCor.T.  4. 5,     plants  or  branches  be  discovered,  they  are  (after  all  due  means  be  used]  to 
 
 see  they  are  cut  off  by  the  axe  of  excommunication. 
 The  work  of         1.     The  Deacou's  work  is  to  take  care  of  tables,  viz.     (1.)     To  see  the 
 a  deacon.         Lord's  table  be  provided  for.     (2.)      To  see  the  poor's  table  be  provided  for, 
 
 and,  (3.)  the  minister  or  pastor's  table  also. 
 
SKIIJI.   XXXVII.]  Tlii;   PAUAELE   OF    TllV.   HOUSEIXOLDEI;.  51o 
 
 2.  Tliey  are  to  take  special  care  to  see  tliat  the  aged  widows  wlio  are  poor,  are  not 
 neglected  ;  and  also  that  none  of  the  poor  are  idle,  and  so  put  the  church  to  an  unnecessary 
 charge  ;  and  are  also  to  know  the  state  of  all  tiie  jiuur. 
 
 3.  ^Moreover,  the  deacons  arc  to  be  helps  in  government.  Some  think  Paul  calls  the 
 deacons  elders,  when  he  speaks  of  "  elders,  that  rule  well,"  1  Tim.  v.  17,  (as  our  annota- 
 tors  observe)  though  others  judge  he  means  ministers  who  are  aged,  and  not  able  to  preach 
 the  word,  yet  cajialile  to  help  in  rulmg  or  governing  the  church  ;  but  some  others  think 
 there  were  men  ordained  elders,  that  were  not  gifted  to  preach,  but  to  be  helpful  in  disci- 
 pline, or  in  the  government  of  the  church  ;  but  \vc  read  neither  of  tlieir  quahlicatious, 
 or  how  to  be  chosen  (nor  of  their  peculiar  work,  distinct  from  pastors,  nor  any  such  elders 
 chosen  in  any  particular  church  in  the  apostles'  days)  can  see  no  ground  for  any  such  an 
 otHce,  or  officers  in  the  church. 
 
 4.  Deacons  should  see  to  the  poor,  that  are  sick,  lame,  or  past  their  labour,  and  such 
 that  are  out  of  employment,  being  reduced  to  straits.  The  deacons  are  the  fathers  of 
 Christ's  poor,  and  therefore  should  be  tender-hearted  men. 
 
 5.  They  also  should  see  that  there  is  an  equality  in  contributing  to  the  necessary 
 charges  of  the  church,  and  to  stir  up  and  exhort  the  rich,  and  all  that  are  able,  to  a  free 
 and  cheerfid  contributing  on  all  occasions. 
 
 iindly.     All  are  to  be  labourers  that  are  called  into  the  vineyard.  j,,^,  ^^^^  ^j 
 
 1.  Every  one  has  a  particular  spot  of  precious  ground  to  dress,  keep,  and  every  person 
 take  of,  viz.,  his  own  soul.     "  Only  take  heed  to  thyself,  and  keep  thy  soul  yard, 
 diligently,"  &c..  Pent.  iv.  9.     Every  one  is  to  watch  his  own  heart,  and  see 
 
 that  no  corruption,  like  weeds,  spoil  the  griiwth  of  grace,  and  so  deface  or  dishonour  the 
 king's  vineyard,  and  spoil  its  glory.  Somo  men's  hearts  are  like  the  vineyard  of  the  sloth- 
 ful, viz.,  "  All  gi-own  over  with  thorns,  and  nettles  have  covered  the  face  thereof,"  Prov. 
 iv.  23. 
 
 Let  every  one  consider,  (1.)  What  a  sum  was  given  to  purchase  this  little  "spot  of 
 ground,  i.  e.,  the  soul,  namely,  the  blood  of  the  Son  of  God.  (2.)  "What  precious  seed 
 Christ  has  sowed  therein.  (3.)  Likewise  the  mighty  charge  given  to  every  one  of  us,  to 
 watch  and  keep  it;  "  Keep  thy  heart  with  all  diligence,  for  out  of  it  are  the  issues  of  life," 
 Prov.  iv.  23.  (4.)  "  Consider  the  account  which  must  be  given  of  the  soul  at  the  great 
 day,  or  when  we  come  to  die.  (6.)  If  it  be  barren,  consider  how  it  is  near  Heb.  vi.  7,  s. 
 unto  cursing,  and  its  end  will  be  burned. 
 
 2.  All  that  have  families,  have  them  to  take  care  of ;  and  there  is  no  small  -work  ly- 
 ing in  a  right  discharge  of  all  duties  in  that  respect,  both  towards  chikken  Eph.  v.  22- 
 and  servants.  Relative  duties  must  be  carefully  minded,  as  duties  of  hus-  ^''j,  ^j  j.  ^ 
 bands  to  wives,  wives  to  husbands,  parents  to  children,  and  children  to  pa-  -7. 
 rents,  masters  to  servants,  and  servants  to  masters.  The  families  of  Christians  should  be 
 as  little  churches,  where  the  worship  of  God  must  be  kept  up,  as  readijig,prayer,  exhorta- 
 tion, and  singing  of  psalms.  If  we  are  not  true  worshippers  of  God  at  home,  in  vain  is  all 
 our  worship  abroad. 
 
 3.  Every  one  ought  to  take  care  of  the  whole  vineyard.  As  every  member  of  the  na- 
 tural body  is  useful  to  the  body,  so  every  "  member  of  the  mystical  body  should  be  of  usu 
 to  the  whole  body,"  1  Cor.  xii.  15 — 22.  (1.)  We  must  pray  for  the  whole  church.  (2.) 
 We  must  strive  to  visitj^comfort,  and  strengthen  every  one  that  is  weak  or  cast  down,  and 
 sympathize  with  each  other.  (3.)  See  that  we  always  worship  God  with  tlie  church, 
 that  God  may  have  a  whole  church-obligation  ;  the  neglect  of  this  grieves  the  church,  and 
 is  dishonourable,  it  is  a  reproach  to  them  that  absent  themselves  to  worship  elsewhere,  and 
 also  to  that  congregation  that  suffers  it.  (4.)  All  must  labour  to  support  the  house  of 
 God,  and  labour  to  bear  and  carry  burdens  in  his  vineyard,  which  is  very  hard  labour,  to 
 some  especially.  (5.)  To  provoke  one  another  to  love  uud  good  works,  and  to  maintain 
 peace  and  unity.     So  such  as  to  the  first  thing  proposed. 
 
 II.     I  shall  show  who  are  Christ's  faithful  servants. 
 
 1.    Tliev  that  hve  the  Lord  Jesus  Christ  in  sincerity,  who  give  themselves     ^l',", ','''' 
 ,.•',,.  .        „  ••,,.,  1  ■        T  •  faitliful  set- 
 
 up to  Inm  and  to  his  service,  irom  aprniciple  01  love  to  him.  Love  constrains     Tiintsoi 
 
 them,  draws  them  into  his  vineyanl,  who  follow  him  for  his  own  sake.  "  Le-     <-''^'*'- 
 
 hold,  we  have  foisaken  all,  and  followeil  thee,"  Malt.  xix.  27.     They  love  his  person,  not 
 
 only  the  merits  of  Christ,  but  also  the  person  of  Christ.     Some  espouse  the  portion  instead 
 
 of  the  person  ;  and  as  faithful  men  and  women  hate  that,  so  doth  (/hrist.     One  notes,  that 
 
 such  persons  live  in  a  kind  of  adultery  ;  and  as  the  proverb  is,  such  who  many  those  they 
 
 love  not,  will  love  thoic  they  many  not.   I'aithfid  servants  love  Christ  above     Matt.  .\.  37. 
 
 2  I, 
 
514  THE    PAEABLF.    OF    THE    HOUSEHOLDER.  [boOK    n. 
 
 father  or  mother,  son  or  daugliter  ;  and  he  that  doth  not  thus,  cannot  be  a 
 Matt.  H,  26.  servant  or  a  disciple  of  Jesus  Christ.  They  have  a  greater  love  to  Christ  than 
 to  their  dearest  relations  on  earth,  and  will  rather  displease  them  than  Je.?us  Christ,  or 
 refuse  to  follow  him,  and  rather  incur  their  frowns  than  forsake  Christ.  They  love  Christ 
 above  themselves,  nay,  more  than  tlieir  natural  lives  ;  for  they  deny  themselves  and  fol- 
 low him,  and  choose  rather  to  die  than  to  deny  him.  They  love  Christ  above  heaven,  or 
 anything  in  heaven.  "  Whom  have  I  in  heaven  but  thee  ?  neither  is  there  any  on  earth 
 that  I  desire  besides  thee,"  Psal.  Ixxiii.  25.  The  interest  of  Christ  lies  near  their  hearts 
 who  truly  love  him.  Some  will  let  the  vineyard  of  Christ  go  to  ruin  before  they  will  waste 
 their  substance  to  support  and  uphold  it.  But  are  these  faithful  servants  ?  Wliy  doth 
 Christ  give  riches  to  some  of  his  people,  but  to  strengthen  and  uphold  his  interest,  and 
 support  his  poor  ? 
 
 An  approved  2.  An  approved  servant  is  one  that  serves  Christ  in  all  humility.  A  ser- 
 Chrbt'is"'  "^^^^  ^*  ^  name  of  subjection,  or  one  of  an  inferior  rank  ;  yet  a  true  Chris- 
 humbie.  tian  esteems  it  a  gi'eater  honour  to  be  a  servant  of  Christ,  than  to  be  an  earth- 
 
 ly prince.  Paul  glorified  more  in  the  name  of  being  the  sen,'ant  of  Christ,  than  in  his 
 being  an  apostle.  Paul,  "  a  servant  of  Jesus  Christ,  called  to  be  an  apostle."  A  man  may 
 be  an  apostle  of  Christ,  but  not  an  approved  seiTant ;  for  Judas  was  an  apostJe.  How 
 humble  was  he  that  called  himself  "  less  than  the  least  of  all  saints  ?''  Eph.  iii.  8.  Christ's 
 faithful  servants  wear  one  and  the  same  garment ;  they  "  are  all  clothed  with  humility," 
 1  Pet.  v.  5.  It  is  a  contradiction  to  say,  such  ami  such  are  proud  Christians ;  for  he  that 
 is  not  humble  and  lowly  in  heart,  is  no  true  Chrstian.  "  God  resisteth  the  proud,  but  givetli 
 grace  to  the  humble,"  James  iv.  6.  God  sets  himself  in  battle  against  sucli  as  are  proud, 
 defying  and  beating  them  down  before  him,  so  far  is  he  from  giving  grace  unto  them. 
 
 3.  From  hence  it  appears  that  every  faithful  servant  of  Christ  is  sincere, 
 servant  of  Or  serves  him  with  a  perfect  heart.  Jlen  may  do  that  which  materially  is 
 Christ  is  sin-    ggod  and  right  in  the  sight  of  God,  but  not  be  accepted,  because  it  is  not 
 
 done  with  a  perfect  or  sincere  heart. 
 
 4.  A  sincere  servant  of  Christ  is  one  that  serves  him  helievingly.  He  can  trust  Jesus 
 Christ,  or  take  his  master's  woi'd.  Will  a  master  keep  such  a  servant  that  will  not  believe 
 nor  trust  him  ?  A  word  or  promise  of  Clnist  is  enough  to  support  a  sincere  and  faithful 
 servant.  He  can  and  doth  trust  in  Christ  for  righteousness  to  clothe  him,  for  grace  to 
 adorn  him,  for  the  Spirit  to  guide,  lead,  strengthen,  sanctify  and  comfort  him  ;  for  power 
 to  resist  sin,  to  resist  Satan,  and  to  bear  afflictions  ;  for  as  he  received  first  grace  from 
 Christ,  so  he  trusteth  in  him  for  fresh  supplies  of  gi-ace  :  and  as  Christ  was  the  author  of 
 faith  in  him,  so  he  looks  to  him,  to  finish  it  also  ;  he  can  commit  both  soul  and  body  to 
 the  care  and  keeping  of  Jesus  Christ ;  he  aims  at  the  honour  of  his  blessed  Master  in  all 
 he  doth,  and  seeks  not  himself 
 
 5.  A  faithful  labourer  or  seiwant  of  Christ  is  universal  in  his  obedience  ;  he  doth  not 
 choose  his  work,  or  is  only  for  the  easiest  part  of  it,  but  ready  to  obey  him,  as  faithful 
 Abraham  did  in  the  hardest  matters,  even  when  it  was  to  saeriiice  a  beloved  Isaac.  "Ye 
 are  my  friends,  if  you  do  whatsoever  I  command  you."  I  assui-e  you,  as  if  our  Lord 
 should  say,  that  it  will  appear  you  love  me  (when  you  are  imiversal  in  your  obedience 
 to  me)  and  that  I  do  accept  of  your  obedience,  yea,  and  of  you  also,  as  my  dearest 
 friends  whom  I  love. 
 
 6.  A  faithful  servant  of  Christ  is  constant  in  his  duty,  and  abWes  always  in  the  place 
 where  the  Lord  hath  set  him,  though  his  fellow-servants  may  little  regard  him,  or  esteem 
 him,  nay,  slight  and  disesteem  him  ;  yet  he  keeps  up  in  his  duty,  and  attends  his  master's 
 service,  knowing  he  serves  the  Lord  Christ.  Will  a  servant  (placed  by  his  master  to 
 work  in  one  of  his  vineyards)  leave  that  vineyard  in  a  pet  (because  some  of  his  fellow- 
 servants  have  offended  bim)  and  go  to  work  in  another,  without  his  master's  authority  ? 
 no  sure,  as  the  righteous  hold  on  his  way,  so  he  keeps  in  the  station  where  he  was  placed, 
 until  his  master  doth  dismiss  him. 
 
 7.  A  faithful  servant  of  Christ  is  contented  with  the  lowest  place  and  station  in  God's 
 house,  though  it  be  but  to  be  a  door-keeper.  "  I  had  rather  be  a  door-keeper  in  the 
 house  of  God,  than  to  dwell  in  the  tents  of  wickedness,''  Psal.  Ixxsiv.  10. 
 
 If  some  have  not  honour,  or  much  notice  taken  of  them,  they  are  uneasy,  and  are  not 
 content  with  their  place  in  the  vineyard,  which  discovers  they  are  not  sincere  labourers. 
 
 8.  A  faithful  servant,  one  that  Christ  loves  and  approves  of,  doth  all  he  doth  to  the 
 glory  of  his  blessed  name,  or  to  raise  his  honour,  exalt  and  magnify  his  master.  "  I 
 honour  my  Father, "  John  viii.  49,  (saith  our  blessed  Saviour)  so  thus  doth  all  his  sincere 
 servants  also. 
 
SEEM.    XXXVII.]  THE    PAR.VXLE    OF    Tni-.    HOOSF.HOLDER.  515 
 
 (1.)  Tliey  seek  not  their  own  glory,  but  liis.  "  I  seek  not  mine  own  glory,  there  is 
 one  tliat  seeketh  and  judgetli."  Tims  Paul,  "  I  am  resolved  Christ  shall  be  magnified  in 
 my  body,  whether  it  be  by  life  or  death,"  Phil.  i.  20. 
 
 (2.)  They  ascribe  all  they  have  received  to  Christ.  "  Thine,  0  Lord,  is  the  greatness 
 and  the  power,  and  the  glory,  and  the  victory,  and  the  majesty  :  for  all  that  is  in  heaven, 
 and  in  the  earth,  is  thine  ;  thine  is  the  kingdom,  0  Lord,  and  thou  art  exalted  above  all," 
 1  Chron.  xsix.  11.  Aad  again  he  saith,  "  For  all  things  come  of  thee,  and  of  thine  own 
 liave  we  given  thee,"  ver.  14.  What  wisdom,  what  knowledge,  what  grace,  what  riches, 
 or  what  hearts  to  do  good  they  have,  they  acknuwledge  it  is  all  of  God,  of  Christ.  "  "What 
 hast  thou  wliich  thou  didst  not  receive  ?"'  1  Cor.  iv.  7. 
 
 (3.)  If  he  doth  more  than  others,  he  ascribes  it  to  God.  "  But  I  laboured  more  abun- 
 dantly than  they  all ;"  Paul  when  reproached,  speaks  of  what  he  had  done,  but  not  arro- 
 gantly glorying  in  himself,  "  Yet  not  I,  but  the  grace  of  God  which  was  in  me."  Paul 
 was  something  in  the  act,  but  the  Spirit  was  the  great  Agent ;  he  ascribes  that  which  he 
 did  to  God,  wrought  in  him,  aiding  and  assisting  him  ui  the  doing  of  it.  A  sincere  ser- 
 vant of  Christ  sees,  and  says,  he  hath  done  more  to  Christ's  dishonoui-  than  ever  he  did 
 to  his  glory,  or  more  against  him  than  for  him. 
 
 (4.)  They  acknowledge  they  can  do  nothing  without  Christ,  no  not  so  much  as  think 
 one  good  thought,  though  through  Christ  they  are  able  to  do  all  things. 
 
 9.  A  true  faithful  servant,  if  he  be  a  minister,  declares  the  whole  mind  and  will  of 
 Jesus  Christ ;  he  speaks  the  word  of  Christ  faithfully.  "  I  have  shewed  you  all  things, 
 how  that  so  labouring  ye  ought  to  support  the  weak,  and  remember  the  words  of  our 
 Lord  Jesus,  who  said,  it  is  more  blessed  to  give  than  to  receive,"  Acts  xx.  35.  Certamly 
 it  calls  in  question  the  faithfulness  of  a  servant  of  Christ,  if  he  forbears  to  declare  any 
 thing  he  knows  is  the  will  or  command  of  his  blessed  Lord.  Some  perhaps  through  fear 
 of  displeasing  men,  may  show  their  unfaithfulness  in  this  matter.  But  what  dotli  our 
 apostle  say  further  in  this  respect?  _"  I  kept  back  nothing  (saith  he)  tliat  was  profitable 
 for  you,  but  have  showed  you,  and  taught  you  publicly,  and  from  house  to  house,"  Acts 
 XX.  20.  And  again  he  saith,  "  Wherefore  1  take  you  to  record  tliis  day,  that  I  am  pure 
 from  the  blood  of  all  men.  For  I  have  not  shunned  to  declare  unto  you  all  the  counsel 
 of  God,"  ver.  26,  27.  Whatsoever  he  had  received  in  command  from  Christ,  whether 
 it  was  matter  of  faith  or  practice,  he  declared  with  all  faithfulness,  that  so  he  might  have 
 the  testimony  of  a  good  conscience  towards  God,  and  towards  them  ;  and  if  any  perished 
 under  his  ministry,  he  declares  that  he  was  pure  from  their  blood.  He  would  preach 
 nothing  but  what  was  the  counsel  of  God,  neither  omit  the  preaching  of  any  thing  that 
 was  the  counsel  of  God,  his  care  being  not  to  please  men,  but  God.  "  For  if  I  seek 
 (saith  he)  to  please  men,  I  am  no  more  the  servant  of  Christ.".  Moreover,  if  they  are 
 not  ministers,  but  only  members,  every  one  that  is  faithful  will  neglect  no  duty,  no  part 
 of  his  work,  nor  plead  the  neglect  of  others  as  an  excuse,  or  why  he  may  omit  his.  It 
 was  a  high  commendation  of  Gains  ;  "  Beloved,  thou  dost  faithfully  whatsoever  thou  dost 
 to  the  brethren,  and  to  strangers,"  3  John  5.  A  faithful  servant  will  stick  to  his  master's 
 service. 
 
 1.  This  should  stir  all  up,  to  examine  oui-selves  about  the  sincerity  of  our  hearts,  and 
 of  our  faithfulness  unto  the  Lord  Jesus  Christ,  and  also  whether  through  temptations  we 
 have  neglected  any  part  of  our  duty  :  and  if  upon  a  search  we  have,  let  us  humble  our- 
 selves before  the  Lord,  and  confess  our  fault  with  shame  to  him,  and  speedily  reform  in 
 what  we  have  been  remiss,  and  not  be  overcome  any  more  :  and  to  the  end  we  may  do 
 this,  let  us  cry  mightily  unto  the  Lord  for  strength,  and  watch  against  our  own  hearts. 
 
 2.  But  if  we  find  our  hearts  do  not  reproach  us,  but  that  in  all  faithfulness  we  have 
 acted  towards  God  and  man  :  what  cause  of  joy  and  rejoicing  may  this  administer  unto  us  ? 
 
 3.  From  hence  we  infer  also,  that  Jesus  Christ  hath  many  who  pretend  they  are 
 his  servants,  but  are  not,  or  at  least  are  unfaithful  servants  ;  not  labourers,  but  loiterers, 
 and  rather  seek  themselves,  or  prefer  their  own  interest  above  the  interest  of  Jesus  Christ. 
 
 4.  And  by  what  hath  been  said,  you  may  know  who  are  sincere  and  faithful  la- 
 bourers in  Christ's  vineyard. 
 
 But  no  more  at  present. 
 
 2  L 
 
516  THE    PAKADLE    Of    Tilt;   IIOUSEIIOLDEE.  [booK  II. 
 
 SEEMON    XXXVIII. 
 
 And  he  went  out  about  t]ic  iJiird  hour,  and  saw  others  sUindincj  idle  in  the  market-place. — 
 
 Mutt.  XX.  3. 
 
 TuouGH  the  tliii-d  hour  refers  more  directly  to  those  in  Jloses'  time  wlio  were  liired  into 
 God's  vineyard,  yet  (as  was  hinted)  it  may  he  applied  to  the  early  age  of  our  natural  Uves. 
 God  calls  some  in  the  morning  of  their  days. 
 
 From  hence  note, 
 
 Doct.  That  God  calls  some  idle  ones  into  his  vineyard,  in  the  days  of  their  youth. 
 
 Some  are  called,  i.  e.,  converted  when  young,  and  hruught  as  membt-rs  into 
 Some      not     xhv  church  ;  and  others  are  not  only  converted,  but  also  called  in  their  youth 
 ed.butciUied     to  be  ministers  ;  for  labourers  may  refer  to  both  these. 
 y"outh  to" be         I»  speaking  to  this  truth, 
 
 luimstiT.s.  I.  I  shall  lay  down  several  propositions  by  way  of  premise,  for  the  better 
 
 explaining  this  point  of  doctrine. 
 
 II.  Show  that  it  is  the  great  duty,  and  true  interest  of  young  men  to  obey  the  call  of 
 Christ,  to  come  to  him,  and  enter  into  his  vineyard  in  the  morniug  of  their  days. 
 
 III.  Show  what  those  things  may  be  that  seem  to  hinder  young  persons  thus  to  do. 
 
 IV.  Apply  it. 
 
 Prop.  1.  That  all  young  persons  who  do  not  enter  themselves  into  Christ's  service,  are 
 looked  upon  to  be  idle  persons. 
 
 Idleness  may  be  considered  two  manner  of  ways,  or  there  is  a  twofold  idleness. 
 
 (1.)  Bodily  idleness. 
 
 (i.)  Spiritual  idleness. 
 
 It  is  the  last  that  is  chiefly  meant  here  :  for  let  men  be  never  so  industrious  or  diligent 
 about  the  affairs  of  this  world,  in  their  particular  trades  and  callings  ;  yet  if  they  neglect 
 soul-matters,  or  are  not  truly  religious,  or  enter  not  themselves  into  Christ's  vineyard, 
 they  are  in  the  esteem  of  God,  idle  persons.  Now  take  the  character  of  one  that  was  idle, 
 in  an  external  sense. 
 
 1.  He  is  a  person  that  loves  not  to  labour,  he  will  not  (as  we  say)  lay  his  bones  to 
 work,  but  is  slothful :  so  he  who  in  a  spiritual  sense  is  iille,  loves  not  spiritual  labour, 
 he  loves  not  prayer,  reading  God's  word,  nor  to  strive  to  mortify  his  sins,  or  to  get  an  in- 
 terest in  Christ ;  he  will  not  attend  upon  the  means  of  gi-ace,  that  he  may  obtain  faith  in 
 the  Lord  Jesus,  and  get  a  changed  heart,  and  so  become  truly  religious.  And  as  bodily 
 labour  is  grievous  to  an  idle  person,  so  are  these  things  grievous  and  unpleasant  to  all 
 persons  who  give  way  to  spiritual  idleness. 
 
 2.  It  is  looked  upon  to  be  a  shameful  thing  to  he  a  slothful  or  an  idle  person ;  such  ex- 
 pose themselves  to  reproach  :  so,  and  in  like  manner,  what  is  a  greater  shame,  than  for  a 
 man  to  be  vicious  or  irreligious,  or  to  lead  an  ungodly  life?  "  Sin  is  the  sliame  of  any 
 people,"  Prov.  xiv.  34.  (1.)  Is  it  not  a  shame  to  a  man  to  do  that  which  is  abominable 
 in  the  sight  of  God,  to  despise  God,  rebel  against  God,  and  violate  his  holy  and 
 righteous  law  ;  to  strike  at  Ciod,  or  smite  him  with  the  list  of  wickedness,  or  to  con- 
 temn him,  and  cast  dirt  in  his  very  face  ?  What  do  sinners  less,  that  yield  to  the 
 devil,  and  to  their  own  wicked  hearts  ?  sin  is  called  a  despising  of  God,  a  hating  God, 
 u  resisting  of  God  :  would  not  all  cry  out  strange,  to  see  a  child  hate  and  despise  his 
 tender  father?  but  0  this  that  I  spoke  of  is  much  worse,  it  is  warring  against  God. 
 (2.j  Is  it  not  a  shame  for  a  man  to  esteem  his  own  evil  lusts  above  God  himself,  and 
 above  Jesus  Christ,  and  all  the  beauty  and  glory  that  is  in  him,  and  more  than  aU 
 those  si^kitual  blessings  he  hath  pmchased  by  his  blood.  (3.)  Is  it  not  a  shame  to  a  man 
 to  be  clothed  in  filthy  and  loathsome  rags,  or  roll  himself  in  abominable,  nasty,  and  de- 
 testable filth  ;  what  do  sinners  less  than  this,  who  love  and  live  in  sin  and  wicked  ways, 
 "  a  wicked  man  is  loathsome,  and  comctli  to  shame,"  Prov.  xiii.  5. 
 
 3.  Idleness  is  not  only  a  reproaciiful  or  shameful  thing,  but  it  is  also  hurtful,  yea,  very 
 destructive  to  the  person  that  gives  way  to  it.  "  Slothfulness  shall  clothe  a  man  with 
 rags,"  Prov.  xxiii.  21.  ^^'hat  poverty  and  sorrow  have  many  brought  upon  themselves, 
 through  idleness?  so  thos(t  tliat  are  S[iiritually  idle,  or  careles^s  of  their  precious  souls,  bring 
 ruin  upon  themselves  ;  they  are  poor  and  miserable  in  this  wiirld,  and  shall  be  eter- 
 nally miseral'le  in  tlie  world  to  cume,  whilst  tlie  diligent  hand  maketh  a  godly  man  rich. 
 Keligion  and  true  piety  raiseth  not  only  to  honour,  "  but  righteousness  deliveio  Irom  death." 
 Prov.  X.  2. 
 
SF.r.M.    X\X\7II.]  THF,    PAI;AI)T.F.    OF    THF    nOT-SF.IIOI.DEn.  5l7 
 
 4.  Such  as  are  slollifiil  or  idle  persons  bring  w;iiit  upon  tliemselves,  whkh  irfioncss  «• 
 tliey  cannot  escape.  "  So  siiall  poverty  come  on  tiiee  as  one  tliat  travailetli,  iom-iIi  to 
 and  tliy -want  like  an  armed  man,"  Prov.  vi.  11.  Nay,  sucli  shall  beg  in  "''•■'■"'"'■ 
 harvest,  and  liave  n(]tliing,"'  I'mv.  xx.  4.  Even  so  those  that  are  spiritually  idle  shall 
 ■want  that  wliicli  is  truly  and  spiritually  good  ;  they  shall  neither  have  bread  U>  eat,  nor  a 
 garment  to  clutlie  them  ;  when  they  come  to  ilie  they  shall  beg,  but  have  nothing;  God  in 
 tlieir  extremity  will  not  regard  their  cry.  "  Then  they  shall  call  upon  me,  but  1  wiU  not 
 answer;  they  sliall  seek  me  early,  but  they  shall  nut  find  me,"  I'rov.  i.  28.  Nay,  God 
 said,  he  will  laugh  at  their  calannty,  and  mock  when  their  fear  conieth  upon  them.  0 
 how  deplorable  will  their  condition  be  at  death,  and  in  the  day  of  judgment,  all  and  because 
 they  refuse  to  labour,  and  are  idle.  The  sluggard  will  not  jiluugh  because  it  is  cold. 
 These  idle  persons  cannot  abide  to  encounter  with  difficulties,  they  love  their  ease  ;  and  so 
 their  hearts,  like  unto  fallow  ground,  is  all  grown  over  with  thorns,  w'eeds,  and  nettles. 
 
 5.  And  as  the  body  is  pinched,  and  suffers  by  idleness,  so  the  souls  of    as  idleness 
 these  persons  are  alsopiuched,  nay,  stan-ed  through  spiritual  idleness.     "What     f'^"'"  "'" 
 a  sad  condition  was  the  siml  of  the  prodigal  in,  "  w-ho  fain  would  have  filled     spiritual 
 his  belly  with  the  husks  that  the  swine  did  eat,"  Luke  xv.  IG.     Such  persons,     |,t',rvcrthe 
 by  means  of  their  idleness  not  labouring  for  bread  (I  mean,  the  bread  of  life     s""i- 
 
 that  perisheth  not)  never  come  to  taste  or  eat  of  that  which  is  bread,  or  to  know  what  is 
 truly  good,  anil  hence  are  said  to  feed  upon  ashes,  and  upon  the  wind,  &c. 
 
 •>.  Idleness  puts  men  ofttimes  upon  temptations,  and  on  indirect  and  unlawful  ways  to 
 provide  for  their  necessities  ;  many  through  idleness,  take  to  thieving,  stealing,  nay,  com- 
 mit murder,  and  so  are  hanged,  and  come  to  a  woful  and  miserable  end  :  so  spiritual  idle- 
 ness hath  put  many  upon  very  unlawful  and  indirect  ways,  to  have  the  wants  of  their  snuls 
 supplied  ;  they  love  not  the  hard  doctrine  of  self-denial,  regeneration,  and  mortilicatiun  of 
 shi,  but  rather  choose  to  ailhere  to  the  devil,  and  suck  in  false  doctrines,  or.  corrupt 
 o])inions.  Some  think  to  be  sujipUed  by  a  false  Christ  withiu  them,  as  if  the  improvement 
 of  natural  light  could  save  theti-  souls  ;  others  think  to  be  saved  by  what  Christ  hath  done 
 without  them,  who  never  regard,  nor  labour  to  tind  the  work  of  grace,  and  a  thorough 
 change  within  them  ;  nay  some  have  by  horrid  delusions  robbed  Christ  of  all  his  glory, 
 even  of  his  very  deity  (so  far  as  they  are  able  to  do  it)  and  some  of  this  sort  have  also 
 been  instruments  to  murder  and  destroy  multitudes  of  souls  of  men  and  women,  whom 
 they  Jiave  corrupted  by  their  damnable  errors  and  heresies.  Dread  the  effects  of  spiritual 
 idleness  ! 
 
 Prop.  2.  God  observes  all  such  persons  that  are  spiritually  idle,  his  eve  ^<>'^''  ey«  '» 
 is  upon  them  ;  if  you  are  out  of  bis  service,  or  are  standing  m  the  market-  jouug  per- 
 place  where  God  comes  to  hire  his  labourers,  but  regard  not  to  be  hired,  but  6"c.s'wiio''"of 
 rather  abide  idle,  or  only  employ  yourselves  in  your  own  earthly  business,  or  them  stand 
 comply  with  Satan  in  doing  his  work  :  the  Lord  Jesus  seeth  you,  his  eyes  are  nJIfrke"  **" 
 upon  you  ;  "  he  saw  others  standing  idle  in  the  market-iilace."  Nay,  further-  i''^'^'=- 
 more  observe,  that  God  is  said  to  go  forth  about  the  third  hom- ;  that  is,  in  the  morning : 
 this  may  shew,  that  he  takes  notice  of  the  younger  sort,  to  see  who  among  them  are  idle, 
 or  refuse  to  be  hired  by  him,  but  rather  adhere  to  Satan,  and  like  his  service  better  than 
 the  service  (pf  CJud.  Young  men  and  women  perhaps  think  Christ  overlooks  them,  or 
 winks  at  them  w hilst  in  their  yuuth  ;  no,  no,  God  comes  to  see  who  at  the  third  hour  are 
 idle.  Indeed  we  should  at  the  first  hour,  or  as  soon  as  the  sun  is  risen,  begin  our  daily 
 work,  even  in  our  chililhood  give  up  ourselves  to  Christ.  It  is  sad  that  Christ  hath  but 
 from  a  few  a  whole  day's  work  ;  most  lose  two  or  three  hours  in  a  moniing.  Lo  young 
 people  think  God  sent  them  into  this  world  to  pick  straws,  or  to  gather  cockleshells  V  God 
 overlooks  indeed  childish  things  in  little  babes,  who  are  not  come  to  understanding,  but 
 think  as  children  :  but  when  they  come  to  be  capable  to  discern  between  good  and  evil, 
 they  ought  to  consider  wherefoie  God  sent  them  into  this  world  ;  he  expects  they  should 
 enter  themselves  into  his  Ecr\ice,  and  go  into  his  vineyard,  and  not  stand  idle  in  the  market- 
 place. 
 
 "  He  went  out  about  the  third  hour,"  &c.,  which  may  denote  God's  providential  dispen- 
 sations ;  as  his  eyes  are  said  to  run  to  and  fro  in  the  earth  :  or  else  to  his  sending  out  his 
 ministers  to  call  such  or  such  young  persons,  in  such  or  such  congregations  or  assemblies 
 of  his  people,  whither  they  may  resort  with  their  parents  ;  but  peiliaps  think  not  that 
 Christ's  eye  is  upon  them,  to  hire  and  send  them  into  his  vineyard. 
 
 Proji.     a.  lliut  the  dis).cnsalion  of  the  gract!  <.f  (iod  is  compared  to  a  day,     T'lc  dny 
 even  to  an  aititicial  day,  which  is  twelve  hcuis;  and  pray  remember  young    "' s'^''^ 
 
518  THE    PAEABLE    OF    THE    HOUSEUOLMK.  [bOOK   II. 
 
 a  filed  time,  meu,  tliat  one  fourth  part  of  the  day  is  gone,  who  are  called  at  the  thud 
 hour  ;  it  is  nine  of  the  clock. 
 
 1.  A  day  is  a  certain  time  :  so  many  hours,  God,  my  brethren,  allows  men  a  ceitain, 
 a  prefixed  time  to  work  in,  and  to  provide  for  eternity. 
 
 The  day  of  ^-  ^  '^'^J  ^^  ^^  ™  Opposition  to  the  night,  and  it  signifies  a  time  of  light : 
 grace  the  so  the  time  of  gospel-grace,  or  the  day  of  Christ's  patience,  is  the  time  of 
 imeo  igi.  jigijt^  of  spiritual  light;  and  as  all  that  would  work  must  work  whilst  it  is 
 day,  there  being  no  working  in  the  \nneyard  when  the  night  cometh,  so  we  must  work  in 
 Christ's  vineyard,  until  our  day,  or  the  time  of  our  natural  Uves  is  gone.  "  I  must  work 
 the  work  of  him  that  sent  me,  whilst  it  is  day  ;  the  night  cometh  when  no  man  can  work," 
 John  ix.  4. 
 
 3.  It  is  day  when  the  sun  riseth,  and  night  when  the  sun  is  set  :  so  and  in  hke  manner 
 it  is  our  spiritual  day,  whilst  the  gospel-suu  shines,  and  the  means  of  gi'aee  are  continued 
 unto  us  or  the  ministration  of  the  gospel  is  taken  away,  and  vouchsafed  no  more  unto  a 
 nation  or  to  a  particular  person. 
 
 4.     When  the  day  is  done,  the  labourers  go  home,  out  of  the  vineyard 
 
 ers^gai.home     ^^  A^ld  :  SO  when  the  day  of  o\ir  natural  lives  is  ended,  our  working  time  is 
 
 when  the  day     ended,  and  we  are  called  out  of  this  world:  and  wo  to  them  whose  day  is 
 
 gone,  but  their  work  is  not  done.  But  whether  our  work  be  done  or  not,  when 
 
 death  comes,  we  must  away. 
 
 5.  Ignorance  of  that  work  which  is  to  be  done  in  such  a  precise  day,  is  very  dangerous, 
 if  the  work  appertains  to  a  man's  happiness,  whilst  he  remains  in  this  world ;  so  is  the 
 danger  exceeding  great,  to  be  ignorant  of  the  day  of  our  visitation,  on  the  improvement 
 of  wliich  our  eternal  happiness  depends  ;  lose  tliis  time,  and  we  lose  om-  souls.  "  O 
 that  thou,  even  thou  at  least,  in  this  thy  day  had  known  the  things  \Thich  belong  to  thy 
 peace !  but  now  they  are  hid  from  thy  eyes." 
 
 G.  The  day  brings  great  light  with  it,  and  makes  a  glorious  discovery  of  things  and 
 persons,  and  of  dangers  to  be  avoided,  and  of  advantages  to  be  improved  ;  so  what  won- 
 derful and  glorious  discoveries  doth  the  gospel  light  make  of  God  himself?  true,  the  hea- 
 then by  the  moon-light  of  natm-al  conscience,  know  that  there  is  a  God ;  the  visible  things 
 that  are  made  show  that ;  but  they  know  not  what  God  is,  nor  the  manner  of  his  existence, 
 and  though  they  may  know  what  is  sin,  I  mean  against  God  as  Creator,  yet  they  know 
 not  how,  nor  by  whom  sin  came  into  the  world,  by  simple  light  of  their  consciences ; 
 neither  do  they  know  the  evil  that  is  in  it,  nor  ho"vv  it  is  expiated,  for  it  is  by  the  revelation 
 of  the  gospel  that  we  come  to  know  Jesus  Christ  the  Redeemer.  Poor  pagans  know  not 
 of  that  Saviour  vfhom  God  sent  into  the  world,  they  know  not  the  way  to  be  saved, 
 they  are  in  the  night ;  their  hght  compared  with  the  light  of  the  gospel  day,  is  darkness  ; 
 we  have  a  glorious  light,  who  behold  the  sun  up,  and  shining  bright  upon  us ;  we  ihscern, 
 or  may,  how  to  be  made  happy  for  ever,  and  how  to  escape  eternal  wrath  to  come,  which 
 others,  know  not  ;  and  therefore  what  a  mercy  is  it,  that  it  is  day  with  us,  while  almost 
 all  the  world  are  in  the  night,  either  of  paganism,  Alahometanism,  or  Antichristianism. 
 
 7.  The  light  of  the  day  is  comfortable.  "  Truly  the  light  is  sweet,  and  it  is  a  pleasant 
 thing  for  the  eyes  to  behold  the  sun,"  Eccles.  xi.  7.  And  if  it  is,  my  brethren,  so  sweet 
 to  see  the  sun  in  the  tu-mament,  or  to  behold  natm-al  light ;  0  how  much  more  sweet  and 
 pleasant  is  it  to  behold  the  Sim  of  righteousness,  or  to  behold  the  glory  of  God  shining 
 forth  in  the  face  of  Jesus  (hrist  I  how  lovely  is  it  to  behold  the  king  in  his  beauty,  or  to 
 see  God's  reconciled  face  in  the  Lord  Jesus  Christ,  or  to  see  our  interest  clear  in  him,  to 
 know  Christ  is  om-  Christ,  oiu-  Saviour,  and  that  God  is .  fully  reconciled  in  and  through 
 his  blood,  and  that  oiu-  peace  is  made  for  ever. 
 
 8.  It  is  the  sun  that  makes  the  day  ;  so  and  in  like  manner  it  is  Jesus  Christ,  the  sun  of 
 righteousness,  that  makes  the  day  of  grace  ;  when  he  riseth  and  shines  by  his  gospel  on 
 a  people,  it  is  day  with  them  ;  but  when  he  takes  away  the  gospel,  it  is  night,  and  the  sun 
 is  set. 
 
 9.  Some  days  are  brighter  than  others  ;  we  find  by  experience  some  days 
 Some  days  prove  cloudy  ;  so  some  gospel-days  are  clearer  or  more  bright  than  others ;  our 
 and^brighter  fathers  saw  much  more  light  than  they  that  went  before  them,  and  perhaps 
 than  others,  w'e  see  greater  light  than  they;  but  our  children  that  come  after  us  may  see 
 much  greater  light  than  we  have  ever  yet  seen.  "  For  the  path  of  the  just  is 
 as  a  shining  light,  that  shineth  more  and  more  to  a  perfect  day,"  Prov.  iv.  18. 
 A  brieht  day  10-  Sometimes  we  have  seen  a  bright  day  overcast,  and  dismal  storms  and 
 may  be  over-     tempests  have  risen  :  so  though  our  day  seems  at  present  very  eleai'  and  bright. 
 
SEKM.  XXXVUI.]  THE  PARABLE  OF  THE  HOUSEHOLDEK.  519 
 
 yet  we  know  not  how  soon  it  may  be  overcast,  and  fearful  storms  and  tempests  may  rise. 
 Methinks  I  liear  it  already  tliunder  a  great  way  off,  and  a  cloud  as  Wig  as  a  man's  bund  to 
 appear.  0  what  a  dismal  day  may  be  near,  and  yet  many  stand  idle,  as  if  the  day  would 
 never  be  gone,  or  that  storms  would  never  arise  ! 
 
 11.  A  day  hath  its  morning,  noon,  and  evening  :  so  likewise  hath  the  day  of  grace,  it 
 may  be  eventide  with  many  poor  souls  in  this  assembly. 
 
 12.  There  is  one  great  disparity  here,  i.  e.,  an  artificial  day  cannot  be  r^^^  ^  ^j 
 shortened,  it  contains  twelve  hours,  and  not  less  nor  more  ;  and  also  a  natu-  cospei-Kraoe 
 ral  day  cannot  be  shortened,  it  contains  twenty-four  hours,  and  no  more  nor  Siortencd. 
 less  ;  but  the  day  of  gospel-grace  may  be  shortened.  God  threatened  the  peo- 
 ple of  old,  that  night  should  be  unto  them.  "  Night  shall  be  unto  you,  that  ye  shall  not 
 have  a  vision  ;  and  it  shall  be  dark  unto  you,  that  ye  shall  not  divine  ;  and  the  sun  shall 
 go  down  over  the  prophets,  and  the  day  sliall  be  dark,"  Mich.  iii.  6.  0  that  this  may  ne- 
 ver be  England's  portion  !  "  Behold  the  days  come,  saith  the  Lord  God,  that  I  will  send 
 a  famine  in  the  land,  not  a  famine  of  bread,  nor  of  thirst  of  water,  but  of  hearing  the  words 
 of  the  Lord.  And  they  shall  wauder  from  sea  to  sea,  and  from  the  north  to  the  east,  to 
 seek  the  word  of  God,  but  shall  not  find  it,"'  Amos  viii.  11.  I  hope  the  day  the  Lord  re- 
 fers to  here  is  past :  no  doubt  it  is  that  dismal  day  that  bath  overtaken  poor  Israel,  I 
 mean,  the  Jews.  0  what  a  long  night  have  they  seen !  it  hath  been  night  with  them 
 near  fifteen  hundred  years.  But  what  a  famine  we  may  see,  the  Lord  only  knows :  how- 
 ever, God  can  shorten  our  day  of  grace  as  he  pleaseth. 
 
 13.  The  day  suits  not  some  men,  they  are  for  the  night ;  the  thief  and  the  ^g^^  n,^^ 
 whorish  woman  aie  for  the  "  twilight,  for  the  black  and  dark  night,"  Prov.  ">'*  for  the 
 vii.  9  :  so  sinners  are  for  the  night ;  they  love  not  the  light,  but  rebel  against 
 
 it ;  they  love  darkness  rather  than  the  light :  so  doth  also  the  deceiver  and  cunning  im- 
 postor ;  he  loves  not  the  light  of  truth.  Some  men  had  rather  popery,  or  anything  came, 
 tlian  to  have  the  gospel  preached  in  the  power  of  it ;  they  desire  to  be  indulged"" in  their 
 sins,  and  seek  to  have  smooch  tilings  preached  unto  them,  as  if  they  had  a  mind  bliuilfold 
 to  go  to  hell. 
 
 Lastly,  There  are  many  signs  by  which  men  know  it  draws  towards  eventide,  or  that 
 night  approaches. 
 
 1.  As  first  when  the  heat  of  the  sun  is  much  abated,  or  gives  but  little  f°"*'h-*K^f 
 heat  after  it  hath  for  a  time  shone  very  hot :  even  so  when  the  gospel-sun  is  known  the 
 aftords  but  little  heat,  or  when  the  preaching  of  the  gospel  hath  very  little  drawTon  or 
 etl'ect  upon  sinners'  hearts,  after  a  time  when  multitudes  have  found  the  nightisnear. 
 blessed  heat  and  influences  thereof ;  and  if  this  be  so,  may  not  we  fear  it  draws  towards 
 niglit  with  us  ?  0  what  a  multitude  of  sermons  have  been  preached,  and  hardly  one 
 sinner  converted ! 
 
 2.  When  the  shadows  of  the  evening  are  stretched  out,  or  grow  long,  this  sign  I 
 fear  is  upon  us ;  for  how  long  is  the  shadow  above  the  substance,  or  a  profession  exceed- 
 ing the  power  of  religion  ? 
 
 3.  When  the  labourers  go  home ;  and  alas  how  many  of  our  most  able  and  choice 
 labourers  have  we  lost  in  a  few  years,  and  but  few  raised  up  in  their  stead  !  ^^'hen  a 
 king  calls  home  an  ambassador  of  peace,  what  can  be  expected  but  war  will  follow  ? 
 God  no  doubt  hath  a  controversy  with  this  nation,  and  not  only  against  England,  but 
 against  other  nations  also. 
 
 4.  When  the  evening  wolves  begin  to  lurk  out  of  their  holes,  and  prey  upon  the 
 sheep  ;  the  truth  is,  I  think,  no  day  abounded  with  evening  wolves  more  than  om-  day 
 hath,  and  at  this  time  doth :  should  I  give  you  the  characters  of  evenmg  wolves,  you 
 would  perhaps  be  of  my  mind,  that  we  have  abundance  of  these  wolves,  who  boldly  are 
 got  out,  and  have  made  a  spoil  of  God's  vineyard,  and  devoured  many  unwary  souls. 
 
 But  to  proceed. 
 
 Prop.  4.  "  This  world  is  like  to  a  market-place  where  there  are  many  idle  persons, 
 not  yet  sent  into  God's  vineyard," 
 
 1.  A  market-place  is  no  working-place ;  but  here  it  is  such  a  market-place  where 
 persons  stand  idle,  but  may  be  iiired  into  Christ's  vineyard.  This  world  is  no  place  for 
 Christ's  seiTants  to  work  in ;  no,  he  calls  them  out  of  the  world  into  his  Church  ;  these 
 two  are  distinct  places. 
 
 ■  2.  In  a  market-place  nothing  grows,  but  thither  divers  commodities  are  brought  and 
 offered  to  sale.  This  market-place  may  refer  to  the  place  of  concourse,  whither  spiritual 
 things  are  brought  and  olfercd  by  the  miuibters  id'  Christ,  liy  the  conimission  he  gave  to 
 
520  TKF.   rAUAr.IT.   of    the   nOU3I'.IIOT,T)l :K.  {r.O  iK   n. 
 
 them  ;  "  Oo  into  nil  tlip  worlil,  and  iiroacli  tlie  gospel  to  every  creature,"  Jlark  xvi.  15. 
 
 3.     Tiiere  are  manj'  idle  persons  in  the  market-place,  who  are  not  yet  hired  or  called 
 
 into  the  vineyard,  or  wlio  do  not  accept  of  Christ,  nor  enter  themselves  into  his  service. 
 
 SERMON  XXXVIX. 
 
 And  he  U'enl  out  about  the  third  hour,  and  saw  others  standing  idle  in  the  marlcet-plaec  ;  and 
 he  said,  go  into  the  vineyard,  &c. — Matt.  xx.  3. 
 
 DocT.  God  calls  some  in  the  morning  of  their  days  into  his  vineyard ;  and  it  is 
 their  indispensible  duty  to  obey  his  call,  <tc. 
 
 In  o]iening  of  this  proposition, 
 
 I.  I  shall  endeavour  to  prove,  that  it  is  the  indispensible  duty  of  young  persons  to 
 enter  themselves  into  Christ's  service. 
 
 11.     Apply  it. 
 raUy  n  rebel        1.     hecausc  until  ihcy  enter  themselves  into  the  service  oi  Christ,  they 
 to  God.  remain  idle  ;  nay  more,  they  are  rebels  against  him.     Sirs,  we  were  born 
 
 rebels  to  God,  or  in  a  state  of  enmity  against  him  ;  and  until  our  liearts  and  minds  are 
 changed,  we  abide  in  that  rebellion  :  and  is  not  this  a  horrid,  unseasonable,  and  abomi- 
 nable thing,  or  piece  of  wickedness  ! 
 
 1.  Consider  what  a  Prince  you  have  cast  off,  and  revolted  from,  even  the  great  God, 
 and  yom-  most  lawful  Sovereign,  from  whom  you  received  your  very  breath  and  beings  : 
 is  it  a  light  thing  to  be  an  enemy  to  God  our  maker,  and  oppose  his  will,  despise  and  re- 
 ject his  authority  ? 
 
 2.  Consider,  what  a  master  it  is  you  serve  (while  you  remain  in  your  sins,  or  in  a 
 natural  state)  it  is  the  devil,  who  is  the  the  cursed  enemy  of  God,  and  your  sworn  and 
 implacable  eiRmy  also,  and  one  tliat  seeks  to  cut  your  throats,  or  to  murder  and  for  ever 
 to  destroy  your  precious  souls,  and  your  bodies  also  ;  "  Who  walketh  about,  seeking 
 whom  he  may  devour,"  1  Pet.  v.  8.  And  next  to  Satan  you  serve  another  enemy,  that 
 Horn.  vi.  23.  is,  sin,  which  is  as  bad  and  bloody  an  enemy  as  the  devil :  strange  that  you 
 should  be  fond  of  his  semce,  wdiose  wages  is  eternal  death !  all  men  naturally  serve 
 their  lusts.  "  For  we  ourselves  also  were  sometimes  foolish,  disobedient,  deceived, 
 serving  divers  lusts  and  pleasures,  living  in  malice  and  envy,  hateful,  and  hating  one 
 another,"  Tit.  iii.  3.  And  not  our  sin,  but  this  evil  world  also,  which  hath  by  its  de- 
 ceits and  subtle  snares,  destroyed  millions  of  souls. 
 
 3.  Consider,  that  Jesus  Christ  died  to  redeem  us  out  of  the  hands  of  these  enemies  ; 
 his  precious  blood  was  shed  "  to  redeem  us  from  all  iniquity.  We  had  sold  ourselves,  but 
 are  redeemed  without  money,"  Tit.  ii.  14.  See  what  the  apostle  Peter  saith,  "  For  as 
 much  as  ye  know-  that  ye  were  not  redeemed  with  con'U]itible  things,  as  silver  and  gold, 
 from  a  vain  conversation  received  by  tradition  from  your  fathers.  But  with  the  precious 
 blood  of  Christ,  as  of  a  Lamb  without  blemish,  and  without  spot,"  1  Pet.  i.  18,  19. 
 And  now  j'ou  young  men,  will  you  contemn  such  love,  such  redeeming  love  as  this  is, 
 and  despise  such  grace  and  favour,  and  choose  to  abide  slaves  of  sin  and  Satan  ? 
 
 Act.  iv.  12.  4.  Consider,  that  there  is  no  other  way  to  be  delivered  from  the  woeful 
 
 condition  you  are  in,  but  by  Christ ;  you  must  accept  him,  embrace  liis  gracious  call, 
 and  own  him  to  be  your  Lord  and  Master,  to  rule  in  you,  and  over  you  (as  well  as  a 
 priest  and  a  Saviour  to  die  for  you)  and  until  you  accept  of  his  call,  and  are  hired  into 
 his  service,  you  remain  the'  servants  of  sin  and  the  <levil.  "  For  to  whom  ye  yield 
 yourselves  servants,  his  servants  ye  are,"  Pom.  vi:  IG.  Is  it  not  sad  t(i  think,  that 
 you  have  served  the  devil  to  this  very  day,  and  liked  or  approved  of  his  service,  and 
 disapproved  of  Clu'ist,  and  of  the  service  of  Christ  ? 
 
 5.  Consider,  that  Jesus  Christ  hath  made  choice  of  you,  I  mean,  young  men  and 
 women,  to  be  his  servants:  as  undrr  the  law,  "  The  tirstling  of  the  iluck,  and  the 
 first  ripe  fruits  were  the  Lord's."  He  commamletli  you  now  in  the  days  of  yom-  youth, 
 to  remember  your  Creator,  to  remember  he  madi'  and  femied  you  for  his  own  glory,  and 
 that  he  is  your  Sovereign,  and  that  you  came  into  tliis  world  to  this  end  and  jiurpose  : 
 and  remember  a^o_.  that  your  chief  and  only  happiness  co  isists  in  having  him  to  be  your 
 
SiCUM.    XXXIX. i  TIIF,    PATIABLE   OF    TIIK    Hi)I'Si:iIciI,IH;K.  521 
 
 Goil,  ami  in  loving  anJ  living  to  him.  CdUsiJer,  that  to  remember  tlij-  Creator,  is  to 
 esteem,  or  to  set  tliy  clioice  ami  cliiet'est  atleetions  upon  him,  a;iil  nut  a  bare,  thinking 
 of  Goil,  to  think  now  and  then  upon  Jesus  Christ ;  but  to  have  liigb  ami  worthy  tlioughts 
 of  him,  ami  of  those  glorious  perfections  that  are  in  him,  and  wliat  a  tit  objei.t  lie  is  of 
 tliy  love  and  affections,  and  of  all  trust,  worsliip,  jjriiise,  and  adoration  :  and  0  remember 
 what  knowledge  Ciod  hath  of  thee,  and  what  power  over  thee,  and  also  what  great  love 
 unto  thee. 
 
 G.  Consider  that  this  God,  and  blessed  Jesus,  is  come  this  morning  (by  liis  Q|„.|gt  j^,,, 
 poor  and  unworthy  servant)  to  call  you  young  men  into  his  service,  and  to  "'id  iii^'a 
 hire  you  into  his  vineyard  ;  he  esteems  of  you,  and  well  accepts  your  persons,  Ksmufieteri^ 
 and  your  service,  who  shall  embrace  his  call,  and  liearken  to  his  voice :  I  say, 
 you  will  be  by  him  kindly  accepted,  as  he  bad  respect  to  Abel,  and  to  his  ottering.  But  if 
 you  do  not  give  him  your  hearts,  and  fall  in  love  with  Christ,  no  service  you  can  perform 
 will  be  regarded  by  him.  Sirs,  if  an  earthly  prince  should  send  his  servant  (or  messenger) 
 to  you,  to  call  and  bring  you  to  his  court,  with  promises  to  confer  great  honour  upon  you, 
 would  you  not  presently  go  and  wonder  that  he  should  vouchsafe  such  favours  to  you  ?  artd  will 
 you  not  think  that  this  is  far  greater  favour,  ami  better  news  ?  what  is  the  highest  honour 
 which  an  earthly  prince  can  confer  on  us,  to  that  honour  God  confers  ?  wliat,  to  be  an 
 adopted  son  to  the  great  God  of  heaven  and  earth,  and  become  "  an  heir  of  God,  and  of  a 
 crown  of  glory  that  fadeth  not  away,"  Rom.  viii.  17.  Certainly  you  would  not  think 
 yourselves  too  young  to  accept  of  tlie  offer  from  an  earthly  king  (I  mentioned)  and  will  you 
 think  j'ou  are  too  young  to  become  tlie  servants  of  Christ,  and  put  him  oft"  until  old  age, 
 and  resolve  at  present  (nay,  luitil  then)  to  serve  your  lusts,  and  the  devil  ?  Certainly  you 
 woidd  be  ashamed  to  send  such  an  answer  to  him.  Well,  what  answer  then  is  it  we  must 
 give,  should  he  call  for  your  reply  ?  shall  we  say,  here  are.  Lord,  some  third-houi-  persons, 
 that  stand  idle,  or  some  young  men  and  women  V  but  they  say  ic  then'  hearts, 
 and  by  their  hearts,  and  by  their  practices,  that  they  will  not  obey  thy  call.  What  ans- 
 nor  accept  thee  to  be  their  Master,  to  serve  thee,  nor  renounce  their  old  mas-  ^\"  '""y  ^^ 
 ter  ;  they  slight  and  contenin  all  thy  favours,  and  those  honours  thou  offerest  cin-ist  from 
 to  them,  thinking  the  service  of  sin  and  tlie  devil  better,  would  you  like  suck  per«ons["""^ 
 an  answer  to  be  returned  from  you  to  the  Lord  Jesus  Christ  ? 
 
 7.  Consider,  that  you  have  lost  three  hours  of  your  day  already,  it  is  nine  o'clock :  0  let 
 that  time  suffice,  in  which  you  have  wrought  the  will  of  the  Gentiles,  in  walkin"  iu 
 lasciviousness,  lusts,  excess  of  wine,  reveliings,  banquettings,"  etc.,  1  Pet.  iv.  3.  Is  it  not  in- 
 finite grace  that  God  will  pass  by  your  former  rebellion,  and  vanities  of  childhood  ?  nay, 
 perhaps  some  of  you  are  20,  25  years  of  age,  and  so  have  lived  many  years  in  those  abomi- 
 nable evils,  to  the  dishonour  of  God,  and  to  the  utter  ruin  of  your  souls,  if  God's  (^reat 
 love  and  goodness  prevent  it  not,  but  if  you  now  bear  his  voice,  and  accept  of  bis  call, 
 all  you  former  sins  be  will  forgive,  and  blot  out  for  ever. 
 
 8.  Consider  the  advantages  of  your  early  age  ;  religion  now  is  most  likely     -j-    ,,  r  , 
 
 to  make  the  deepest  impression,  and  holy  habits  to  be  sooner  acquired  :  your  days  have 
 minds  are  now  most  at  leisure,  and  not  so  engaged  or  lured  with  multitude  abovroia'' 
 of  worldly  thoughts,  cares,  and  projects  about  earthly  business,  which  others  "S'^- 
 find  by  woful  experience.  That  ground  that  hath  lain  long  barren  orunploughed,  is  hard  to 
 be  broken  up,  or  is  not  so  easy  to  manure.  A  plant  set  but  the  last  year,  is  sooner  plucked 
 up  than  an  old  tree  ;  a  colt  is  sooner  broke  tlian  if  you  let  him  run  wild  till  he  becomes  an  old 
 liorse ;  you  can  bend  a  twig  sooner  tlian  a  great  arm  of  a  tree  :  also  we  put  our  children 
 to  learn  any  art  or  mystery  when  young,  because  youth  can  learn  soinier  than  elder  persons. 
 And  may  mitull  these  things  convince  you,  that  this  is  the  best  time  to  learn  the  myster/  of 
 religion  and  godliness  ?  moreover,  they  are  young  maidens  princes  choose  to  marry,  and 
 yomig  men  that  they  clioose  for  soldiers  ;  not  such  that  are  old  ;  who  cannot  endure  hardness 
 nor  tedious  marches  :  and  woidd  you  have  Christ  espouse  you  when  you  aie  old,  and  choose 
 you  for  his  soldiers,  when  you  are  not  capable  or  lit  for  any  seiTice  at  all  ? 
 
 0.  Consider,  what  a  good  master  Jesus  Christ  is ;  do  you  think  you  can  find  Christ  the 
 a  better  ?  is  not  he  worthy  your  best  days,  who  spent  all  bis  days  to  open  *""'  faster. 
 a  way  for  you  to  enter  into  bis  service,  and  bought  you  with  his  own  blood,  that  you  miMit 
 not  be  the  servant  of  sin,  of  the  devil,  nor  of  this  wicked  world.  Is  it  not  a  great  honour  to 
 be  the  servants  of  the  Lord  Jesus  Christ,  and  to  be  chosen,  accepted,  and  liired  by  him  ? 
 moreover,  is  not  his  pay,  his  rewards  of  grace  enough  to  win  your  hearts  ?  you  shall  have 
 liim,  and  all  his  riches  for  your  hire  ;  his  r  ghteousness,  his  grace,  liis  glory  for  ever,  if  vou 
 will  fonsejit  this  morning  to  go  and  work  in  his  ^^■neyard;  nay,  hear  fmihtr  what  he  himself 
 
522  THE  PARABLE  OF  THB  HOUSEHOLDER.  [bOOK  II. 
 
 saitli,  "  if  any  man  serve  me,  let  him  follow  me  ;  and  where  I  am,  therg  shall  my  servant  be : 
 and  if  any  man  serve  me,  him  will  my  Father  honour,"  John  xii.  26. 
 
 10.  Consider,  will  it  not  he  a  great  dishonoiu-  and  indignity  to  Jesus  Christ,  to  find  others 
 preferred  before  him  ?  will  you  cast  such  contempt  upon  him,  and  say  in  ymu'  hearts,  you 
 cannot  love  this  Christ ;  no,  I  luve  the  lusts  of  my  nwu  heart  better,  the  pleasures  and 
 delights  of  the  world  better.  You  dare  not  say  thus  with  your  mouths  :  but  pray  take  heed 
 that  this  be  not  the  voice  of  your  hearts,  and  of  your  ways  and  works ;  for  all  that  refuse 
 the  call  of  Christ,  and  continue  in  their  sinful  and  evil  courses,  speak  this  forth  to  all  the 
 world ;  for  actions  speak  louder  than  words. 
 
 11.  Know,  0  young  man,  that  though  thou,  my  text  says,  art  standing  idle  in  the 
 Vain  youth,  market  place,  yet  thou  art  in  some  respect  mighty  busyand  active  ;  but  what 
 sen°"i^  ot  soever  thou  dost  employ  thyself  about,  thou  dost  but  rob  God  of  his  just- 
 idie.  right  until  thou  art  hired  by  him,  and  comest  to  be  his  servant ;  for  thou  art 
 We  are  not  his  creature,  he  made  thee  for  himself ;  and  hath  not  he  redeemed  thee  also  ? 
 our  own.  What  wast  thou  made  for,  or  why  redeemed  ?  to  what  end  was  ii  ?  know  as- 
 suredly, that  that  portion  or  part  of  time  thou  dost  devote  to  the  senice  of  sin,  or  to  this 
 world,  thou  dost  go  about  directly  to  frustrate  the  design  of  God,  both  in  creation  and  re- 
 demption :  it  is  (as  one  observes)  to  snatch  away  sacrifice  from  God's  altar,  and  to  offer  it  to 
 an  abominable  idol.  Some  sacrifice  their  youthful  days  to  the  idol  of  pleasure,  and  others 
 to  the  idol  of  earthly  honoui-,  and  some  to  the  idol  of  money  :  and  shall  Satan  be  first  ser- 
 ved ?  and  wilt  thou  rob  God  to  serve  the  devil  ? 
 
 12.  Consider,  that  the  whole  day  is  the  Lord's,  and  it  is  a  mercy  thou 
 'W'e  ought  to  art  not  in  hell,  for  wasting  three  or  four  hours  of  it  as  thou  hast  done  :  we  are 
 whole  day  in  all  day  labourers.  Men  that  hire  ser\-ants  or  labourers  by  the  day,  are  not 
 T  nevard  Satisfied  unless  tliey  begin  to  work  early  in  the  morning  :  and  will  God  pay  thee 
 
 a  whole  day's  work,  that  comest  not  into  his  ^ineyard  until  nine  or  ten  of 
 the  clock  ?  We  ought  to  begin  in  the  morning  ;  the  first  fruit  of  time  is  the  Lord's,  the 
 first  of  the  called,  the  first  fruit  of  the  ground  and  trees  was  the  Lord's  ;  and  the  fat  or  best 
 of  the  sacrifices.  We  are  to  begin  the  first  day  of  the  week,  and  the  part  of  every  day  with 
 the  Lord  ;  all  shews  that  we  must  first  begin  in  the  morning  of  our  days  to  serve  the  Lord. 
 But  0  how  doth  the  Lord  Jesus  outilo  all  other  masters,  to  accept  some  labourers,  who 
 have  lost  many  hours  of  the  day,  and  yet  give  unto  them  as  if  they  had  worked  the   whole 
 
 _,.  ,.  - ,  13.  Consider,  that  the  first  of  thy  days  is  the  ehiefest  part  of  time  ;  the  fa- 
 days  the  culties  of  thy  soul  then  have  more  vigour,  beauty,  and  strength,  as  the  face  of 
 ehiefest  days  y^^^jj  jg  j^Qg{  beautifid,  and  their  strength  most  firm  and  excellent,  and  then, 
 as  was  hinted,  such  are  most  cajtable  to  engage  in  any  great  and  noble  imdertaking,  as  to  run 
 a  race,  or  to  fight  a  battle,  youth  is  full  of  activity,  beauty,  and  agility,  the  memory  strong ; 
 they  excel  in  capacity,  quickness  of  fancy,  and  vivacity  of  spirit,  and  shall  not  the  highest 
 and  most  noble  and  sublime  enterprize  in  this  world,  be  set  about  at  this  time,  and  wholly 
 be  dedicated  to  the  Lord  ? 
 
 14.  Consider,  that  God  saith,  "  It  is  good  for  man  to  bear  the  yoke  (of  Christ)  in  his 
 youth,"  Lam.  iii.  27 ;  that  is  the  best  time  to  take  this  yoke,  though  it  be  not  pleasant  to 
 the  flesh,  it  is  profitable  and  also  very  honourable.  Some  think  the  Lord  only  here  refers 
 to  the  yoke  of  afflictions,  others  to  the  yoke  of  the  law,  or  legal  yoke ;  but  it  is  not  good 
 to  be  under  that  yoke  long,  I  mean,  the  yoke  of  legal  terror  and  bondage  ;  but  it  is  good 
 to  bear  Christ's  yoke.  "  My  yoke  (saith  he)  is  easy,  and  my  biuxlen  is  Uglit,"  Matt.  xi.  29,  30. 
 
 There  is,  it  is  true,  a  twofold  yoke. 
 
 1.  The  yoke  of  convictions. 
 
 2.  The  yoke  of  obedience. 
 
 It  is  chiefly  the  latter,  no  doubt,  which  our  Lord  intendeth ;  yet  they  that  never  come 
 under  the  first,  will  never  rightly  come  under  the  last.  Let  me  hint  a  few  thmgs  about 
 What  a  yoke     the  yoke  of  Christ. 
 
 Christ's  yoke  (1.)  It  is  a  holy  yoke,  it  binds  or  obliges  us  to  holiness,  in  subjecting  to 
 "*■  all  the  commands  and  holy  precepts  he  requu'es  us  to  submit  unto  ;  the  end 
 
 and  design  of  precepts,  promises,  and  threatenings,  is  partly  to  promote  holiness.  "  Having 
 these  promises,  dearly  beloved,  let  us  cleanse  ourselves  from  all  tilthiuess  of  flesh  and  s\)i- 
 rit,  perfecting  holiness  in  the  fear  of  God,"  2  Cor.  vii.  1. 
 
 (2.)  It  is  a  spiritual  yoke,  a  soul- yoke,  it  binds  the  soul,  in  all  faculties,  in  obedience 
 to  the  Lord  Jesus,  not  but  that  the  body,  as  well  as  the  spirit,  ought  to  bow  to  tliis  yoke. 
 We  are  obliged  "  to  present  oiur  bodies  a  living  sacrifice,  holy,  acceptable  unto  God,  which 
 
SEKM.    XXXIX.]  THE    PAJi.UJLE    OF    TUK    HOUSEHOLDER.  523 
 
 is  our  reasuuable  service,"  Rom.  xii.   1.     Ami  the  great  motive  to  this  obedience  is  the 
 mercies  of  God,  even  liis  mercy  in  free  justification,  i)ardon,  adoption,  &c. 
 
 (3.)  It  is  a  strict  yoke,  it  requires  a  most  exact  circums2ject  walking  with  God  or  a  strict 
 conversation,  to  walk  by  the  exact  rule  of  God's  word,  and  by  the  holy  pattern  and  ex- 
 ample Christ  hath  left  for  us.  "  As  many  as  walk  according  to  this  rule,  peace  on  them, 
 and  mercy,  and  upon  the  Israel  of  God,"  Gal.  vi.  16. 
 
 (4.)  It  is  a  just  and  reasonable  yoke  ;  is  it  not  a  righteous,  a  just,  and  reasonable  thing, 
 that  the  child  should  obey  and  honour  his  father,  and  a  servant  serve  and  honour  his  mas- 
 ter, and  subjects  serve  and  honour  their  wise  and  faithful  sovereign  ?  but  much  more  just 
 and  reasonable  it  is  that  the  creatures  do  serve  and  honour  the  Creator,  and  the  redeemed 
 their  most  gracious  I;edeemer. 
 
 (5.)     It  is  an  abiiling  and  lasting  yoke  ;   when  once  put  on,  or  took  unto 
 us,  we  must  never  cast  it  off:   we  must  never  cast  off  obedience  to  God,  and     Christ's  yoke 
 
 '         T       ,.,,,.  '  '  «n  abiding 
 
 to  our  Loni  Jesus  Christ.  yoke. 
 
 (1.)     It  is  easy  to  the  soids  of  such  that  dearly  love  Jesus  Christ ;  love  to 
 him  makes  hard  tilings  easy.     "  And  his  commandments  are  not  giievous."     TOk^^seasy! 
 Who  said  this  ?  why  oiie  that  was  a  ti-ue  lover  of  his  Master.      • 
 
 (2.)     It  is  easy  comparatively. 
 
 (l.)  It  is  an  easy  yoke  in  compaiison  of  the  law,  that  was  a  very  hard  yoke,  which 
 the  poor  Jews  were  not  able  to  bear ;  what  a  multitude  of  precepts  had  they,  and  some 
 very  hard  and  chargeable  also  ? 
 
 (2.)  It  is  easy  in  respect  of  the  yoke  of  the  devU,  for  that  di-eadfidly  galls  the  neck  (I 
 mean  the  conscience)  of  all  who  have  any  due  sense  and  feeling  in  them. 
 
 It  may  be  somewhat  hard  at  first,  but  it  is  much  easier  afterwai'd  ;  such  that  are  acciis- 
 tomed  to  it,  find  it  very  easy. 
 
 Quest.     But  why  is  it  good  to  bear  this  yoke  in  our  youth  ? 
 
 Answ.     (1.)    Because  the  earlier  tliis  yoke  is  taken  up  (as  one  notes)  the     ■"^ri^'^h'^j?'' 
 easier  it  will  be.     Anything,  saith  he,  is  the  more  easily  compassed  by  the     ence. 
 earliiiess  of  the  undertaking  ;  of  all  that  were  possessed  with  evil  spuits  in     ,,   ^ . 
 Chi-ist's  time,  it  is  observed,  that  none  were  so  hanUy  cured,  as  they  that  had     29.        '    ' 
 been  possessed  from  theii-  youth.     Satan  wUI  not  easily  quit  his  hold,  espe- 
 cially where  he  hath  had  long  and  qiuet  possession.     How  seldom  doth  grace  graft  upon  a 
 withered  stock  ?  That  question  of  Nicodemus  is  not  improper  here,  can  a  man  be  born  when 
 he  is  old  ?     0  how  few  are  converted  in  old  age  I  evil  habits  are  not  easily  broken,  rooted 
 prejudices  against  religion  are  hardly  extirpated. 
 
 {2.)  It  is  g(jod  to  take  up,  and  bear  Christ's  yoke  betimes,  because  it  is  commanded; 
 "  liemember  now  tky  Creator  in  the  days  of  thy  youth,"  Eccl.  xii.  1  ;  this  is  the  sacred 
 precept,  and  the  commandment  of  God  is  holy,  just,  and  good.  "  First  seek  the  kingdom 
 of  heaven  and  his  righteousness,"  &c.  Is  it  not  good  to  yield  to  the  will  of  God  ?  what- 
 soever God  requires  is  good ;  that  is,  it  is  right  and  seasonable  to  do  it,  and  evil  to  ne- 
 .  gleet  it. 
 
 (3.)  It  is  hereby  we  come  to  draw  God-ward,  Christ-ward,  and  heaven-ward,  no  draw- 
 ing unless  we  take  the  yoke  on  us  ;  when  we  are  hired  into  Christ's  sers-ice,  we  come  un- 
 der the  yoke,  as  servants  are  said  to  be  under  the  yoke.  A  solemn  vow  lays  gi-eat  obli- 
 gation on  him  that  makes  it.  "  I  have  svvoni,  and  will  perform  it,  that  I  wiU  keep  thy 
 righteous  precepts,"  tsal.  cxix.  106.  As  it  is  reasonable  that  we  begin  with  God,  or  de- 
 dicate to  liim  (at  liis  command)  the  prime  of  our  days,  so  by  putting  on  this  yoke  we  see 
 a  necessity  to  work  and  labom-  all  our  days  in  his  vineyard.  When  a  virgin  halli  granted 
 her  full  Consent  to  become  a  man's  wife,  she  daies  not  think  of  any  other  lover.  "  I  have 
 vowed  (saith  Davi<t)  and  cannot  go  back." 
 
 (4.)  It  is  good  because  it  is  profitable.  "  Ho  is  a  blessed  man  that  God  chooseth,  and 
 causeth  to  approach  unto  him,  that  he  may  dwell  in  thy  courts  ;  he  shall  be  satisfied  with 
 the  goodness  of  thy  house,  even  thy  holy  temple,"  Psal.  Ixv.  4.  "  Godluiess  is  profitable 
 unto  all  things,"  I  Tun.  xi.  6  ;  and  it  is  gieat  gain.  Is  it  not  good  to  have  our  souls 
 rich,  or  to  have  store  of  spuitual  riches  ?  Is  it  not  good  to  have  chains  of  gold  put  about 
 our  necks,  and  a  crown  on  our  heads  ?  My  brethren,  grace  doth  this,  it  enriches,  it  adorns, 
 and  renders  us  truly  honourable.  "  The  godly  are  the  most  excellent  ui  all  the  earth," 
 Psal.  xvi.  3.  And  fi-om  hence,  "  Jabcz  was  more  honourable  than  his  brethren,"  Chron. 
 iv.  9,  10.  Is  it  not  profitable  to  be  richly  clothed,  to  have  in  youth  the  best  robe  put 
 upon  us,  as  well  as  gloriously  decked  with  jewels  ?  You  young  maiilens,  what  think  you, 
 that  love  bravery,  or  fine  and  rich  attiie  ?     ^ftK■n  once  you  become  truly  religious,  jou 
 
521  THE   PARABLF,   OF   THE   HOUSEIIOLDEH.  [r.OOK   II. 
 
 will  be  richly  aJ.inied,  yea,  with  ornaments  that  arc  comely  in  the  sight  of  Goil,  and  in  the 
 eyes  of  Christ,  so  that  he  will  be  ras'isheil  with  your  beauty,  as  he  speaks  concerning  his 
 spouse ;  "  Thou  hast  ravished  my  heart,  my  sister,  my  spouse  ;  thou  hast  ravished  my 
 heart  with  one  of  thy  eyes,  with  the  chain  of  thy  neck,"  Cant.  iv.  9. 
 It  is  Hie  (5.)    It  is  good  therefore,  because  it  is  honourable;  grace  makes  us  like 
 
 iimirto  be'  ^°'^'  ''^"'^^  ^''■^  there  be  greater  honour  than  that  ?  Such  that  put  on  this  yoke, 
 truly  reiigi-  or  Come  to  Chiist,  and  take  his  yoke  on  them,  "  They  put  on  the  new  man, 
 which  after  God  is  created  in  righteousness  and  true  holiness,"  Eph.  iv.  24. 
 Eveiy  one  of  these  reseml)les  the  son  of  a  king.  "  Since  thou  wast  precious  in  my  siglit, 
 thou  hast  been  honourable,  and  I  have  loved  thee,"  Isa.  xUii.  4.  What  is  it  to  have  ho- 
 noiu-  of  men  ?  "  They  that  honour  me,  saith  the  Lord,  I  will  honour,"  1  Sam.  ii.  30. 
 Wicked  men  are  a  base  and  ignoble  sort  of  people.  Ti-ue  honom'  begins  in  religion,  when 
 we  enter  into  Christ's  vineyard,  and  are  accepted  in  Jiis  sight.  "  1  will  be  with  him  in 
 trouble,  I  wUl  deliver  him,  and  honour  him,"  Psal.  xci.  14,  1").  Is  it  not  an  honour  to 
 be  a  sou  or  daughter  of  God.  to  be  espoused  to  Christ,  to  walk  in  communion  and  fel- 
 lowship with  the  Father  and  the  Son  ?  these  thhigs  render  it  good  to  bear  the  yoke  in  our 
 youth.  • 
 
 Christ  re-  ^^'^     ^^  '*  goo'l;  bccause  early  love  to  Christ  will  be  remembered  by  him. 
 
 mcmbersour  "I  remember  thee,  and  the  kindness  of  thy  youth,  the  love  of  thine  cspou- 
 ""''■  sals,"  &c.  Jer.  ii.  2.     What  most  intimate  acquaintance  did  some  (who  closed 
 
 with  Christ  in  their  youth)  arrive  at  with  God  and  Jesus  Christ !  as  Moses,  Pavid,  Josias, 
 John,  Timothy,  &c. 
 
 Ciirisfs  yoito  (^O  I*  's  good,  because  hereby  young  men  will  be  freed  of  the  cruel  )-oke 
 frees  Tis  from     of  siu  and  the  devil.     Satan's  yoke  is  unbelief,  and  that  binds  all  the  guilt  of 
 
 tile  aevii  5  ,  .  . 
 
 yoiie.  thy  sins  to  thy  soul,  yea,  binds  tliee  down  under  the  bitter  curses  of  the  law, 
 
 and  under  the  wrath  of  God,  nay,  binds  thee  over  to  eternal  wrath,  or  ever- 
 lasting burning.  Now  is  it  not  good  to  cast  olf  such  a  yoke,  and  put  on  a  yoke  that  will  free 
 thee  of  all  that  evil  and  danger  which  doth  attend  thee,  or  thou  art  exposed  to  ? 
 pirisfsyoke         (8.)     It  is  good  to  bear  the  yoke  in  thy  youth,  because  it  is  that  which 
 riagc'yoke.       binds  thee  to  Jesus  Christ,  to  draw  with  him  ;  thou  wilt  hereby  become 
 
 Christ's  yoke-fellow.  Faith  unites  the  soul  to  him.  Sirs,  this  yoke  is  a  mar- 
 riage-yoke ;  and  is  it  not  good  to  have  such  a  husband  in  thy  j'outh  ?  Christ  is  a  beauti- 
 ful person,  and  he  is  clearly  for  espousing  such  that  are  young  ;  and  will  you  not  marry 
 him  until  you  are  old,  out  of  present  love  to  sin,  the  devil's  yoke  ? 
 
 15.  Consider,  this  may  be  the  time  in  which  the  Holy  Spirit  strives  with  thee  ;  now 
 The  Holy  ■'"^  labours  to  bend  thy  rebellious  wUl,  and  work  grace  in  thee  ;  and  pray  ob- 
 Spirit  hires  servc,  (1.)  It  is  the  Holy  Spirit  that  hires  thee,  and  hiings  thee  to  consent 
 yfiieyard."'       to  go  into  the  vineyard  ;  it  is  he  that  changes  sinners'  hearts,  and  makes  them 
 
 willing  to  fly  all  youthful  lusts  and  vanities.  (2.)  Thou  knowest  not  how 
 long  he  may  strive  with  thee  ;  and  if  once  he  utterly  departs,  aU  hopes  of  thy  being  saved 
 will  be  gone  for  ever.  (3.)  It  is  hon-id  ingratitude,  and  a  most  wicked  thing  to  resist 
 or 'quench  the  Spirit ;  besides,  the  danger  is  great,  when  a  fire  is  almost  quenched,  it  is 
 liard  to  kindle  it  again.  Can  a  sinner  kindle  this  fire  again  ?  you  may  sin  away  all  the 
 good  motions  of  the  Holy  Spirit,  lose  your  convictions.  The  yoke  of  sin  "  is  broken,  be- 
 cause of  the  anoining,"  Isa.  x.  27.  Consider,  imder  the  law,  they  who  gathered  not  manna 
 in  the  morning,  found  none  all  the  day.  If  when  you  have  seasons,  and  want  hearts,  the 
 time  may  come  when  you  may  have  hearts,  and  want  seasons  ;  when  you  have  a  mind  to 
 be  saved,  God  may  have  no  mind  to  save  you. 
 
 Tounc Chris-  ^^-  Thou  must  now  at  the  third  hour  enter  into  the  vineyard,  because 
 liaiis  bring  thou  art  likely  thereby  to  do  tlie  more  service  for  Christ,  and  so  bring  the 
 to'christ.'^^       more  glory  to  him,  and  be  prevented  to  do  more  against  him.  (2.)     To  begin 
 
 with  Christ  with  the  first,  and  to  hold  cut  with  the  last,  is  the  glory  of  a  Chris- 
 tian. Shall  the  flower  of  life,  which  is  of  Christ's  setting,  be  of  the  devil's  cropjiing  ?  Such 
 that  rightly,  or  in  sincerity,  set  out  at  the  beginning  of  their  days,  shall  hold  out  to  the 
 ending  of  their  days  ;  that  is  a  lying  proverb,  a  young  saint,  an  old  devil.  A  man  may 
 seem  an  early  saint,  and  prove  at  last  little  better  than  a  devil ;  but  he  tliat  was  ever  in- 
 deed a  saint,  shall  never  cease  to  be  one.  (3.)  Consider,  this  is  the  way  to  prevent  bit- 
 ter sorrow  in  the  time  to  come.  Job's  youtliful  sins  lay  heavy  upon  him  ;  and  tliey  maile 
 David  cry,  '•  Ilemember  not  the  sins  of  my  youth,"  Psal.  xxv.  7.  Youthful  sins  will  be 
 bitter  first  or  last,  and  many  times  the  sins  of  youth  are  the  sorrow  of  ohl  age.  It  is  sad 
 fsaith  Caiyl,)  when  y  ung  sins,  and  old  liCnes  meet  tngetlier.  Indeed  sins  of  youth,  though 
 
SEKM.    XL.]  TEt:    I'AUMJLE    OF    HIE   HOUSLlIOLLiER.  525 
 
 ])ardonei.l,  beiug  great,  may  be  presenteil  to  a  cliiM  of  Uod  as  not  parduued,  through  Satan's 
 subtlety.  Know  assureilly,  that  so  long  as  thou  negleetest  the  service  of  Christ,  thou 
 chooseth  the  service  of  the  devil ;  all  men  are  either  the  servants  of  Christ,  or  the  servants 
 of  Satan. 
 
 17.  Youth  is  tlic  most  proper  season  for  religion.     Infancy  is  too  soon,  then     y„u,|,  „,„ 
 wc  were  too  young  to  work;  and  old  age  is  too  late,  then  we  are  generally     iiruiKrtirne 
 past  our  labour  ;  that  is  called  the  evil  day  ;  besides,  they  that  refuse  to  cm-     GuJ."' 
 brace  Christ's  call  in  youth,  may  be  hardened  iu  sin  when  they  are  old. 
 Therefore  consider,  delays  are  dangerous,  God's  patience  may  be  wearied  out,  or  thy  life 
 may  be  cut  otf ;  liow  many  little  graves  mayest  thou  behold  ?     I  have  heard  of  a  youug 
 man,  who  passing  through  a  cliurch-yard,  beholding  many  small  and  short  graves,  was  so 
 smitten,  that  he  went  homo  very  sorrowful ;  his  master  seeing  him,  asked  him  what  was 
 the  matter,  0  said  he,  sir,  I  think  of  dying ;  tush,  said  his  master,  thou  art  a  lusty  young 
 man,  why  dost  thou  talk  of  death  ?     Ah,  replied  he,  I  saw  this  day  many  small  graves 
 where  such  lie  buried  that  were  not  so  old  as  I  am,  0  I  fear  death ;  or  to  this  purpose  he 
 spake,  and  as  I  remember,  upon  it  was  converted. 
 
 How  uncertain  is  life  ?  our  days  are  compared  to  a  shadow,  iind  to  the  flower  of  the 
 field.  A  tile  from  a  house  may  knock  out  our  brains,  or  be  as  fatal  as  a  disease  ;  nay,  a 
 bit  of  bread  may  end  our  <lays  as  soon  as  the  pestilential  fever.  A  seaman  (as  one  no- 
 teth)  being  asked  where  his  grand-father  died  ?  he  said,  at  sea.  Well,  Mr.  Jicad. 
 and  where  tlid  your  father  die  ?  he  said,  at  sea  also  :  then  replied  he,  I  wonder  you  dare 
 venture  to  sea.  Why,  said  ho,  I  pray  where  did  your  grand-father,  and  your  father  die  ? 
 he  answered,  in  their  beds  ;  why,  replied  the  seaman,  1  wonder  then  you  dare  go  to  bed. 
 
 Consider,  0  young  man,  that  thou  never  indeed  ilost  live  until  thou  dost  believe  iu 
 Christ,  or  art  quickened  by  him  ;  many  are  dead  whilst  they  live. 
 
 18.  Religion  will  sweeten  all  other  things  to  thee,  which  thou  dost  enjoy  :  what  is 
 health,  and  no  Christ ;  riches,  and  no  Christ,  a  good  wife,  and  no  Christ,  or  chiKU'en,  and 
 no  Christ  ?  and  hereby  also  thou  wUt  learn  how  to  use  the  world,  and  wisely  to  improve 
 what  God  gives  thee  to  his  honour,  and  thy  eternal  comfort. 
 
 Lastly,  This  will  be  a  great  evidence  of  thy  sincerity,  it  may  furnish  thee  with  better 
 arguments  in  this  case,  than  perhaps  an  old  disciple  may  meet  with.  "  I  thy  servant 
 feared  the  Lord  from  my  youth,"  1  Kings  xviii.  12. 
 
 SERMON   XL. 
 
 ^Ind  he  went  out  about  the  third  hour,  and  found  others  stand  idle,  &c. — JIatt.  xx.  3. 
 
 Thougk  the  early  age  of  our  lives  may  not  primarily  be  meant  by  the  third  hour  :  yet  I 
 liave  begun  to  imi)rovc  it  that  way,  to  stir  up  young  people  to  enter  into  Christ's  ser- 
 vice, and  have  laid  down  many  arguments  to  jiress  it  upon  them. 
 
 I  shall  now  come  to  consider  some  questions  and  objections  that  youug  people  com- 
 monly bring  in. 
 
 Quest.  What  would  you  have  us  who  are  yoiuig  do  ?  You  talk  of  hu-ing  us,  and 
 sending  us  to  work  in'  Christ's  vineyard ;  but  pray  what  is  it  to  be  lured  ? 
 
 Answ.  1.  Negatively.  It  is  not  only  to  live  a  sober  moral  life;  for  AViiat  to  bo 
 morality  is  found  in  the  lield  of  this  world  :  true  religion  doth  not  consist  in  i''ri-'d  is  not. 
 mere  acts  of  morality  ;  though  this  is  required  of  all,  and  such  who  do  not  thus  live,  are 
 nut  lit  to  dwell  among  men,  but  ought  to  be  iiunished  by  the  just  and  good  laws  of  na- 
 tions. 
 
 2.  Moreover,  to  be  hired  into  tin-  vineyard,  is  not  to  learn  the  articles  of  the  true 
 religion,  or  to  have  nnich  heail-kno\\iedge.  Men  may  talk  religiously,  and  live  wickedly  ; 
 they  may  have  God  in  their  mouths,  but  sin  and  the  devil  in  their  hearts. 
 
 o.  It  is  nut  barely  to  sulmiit  to  this  or  that  external  ordinance,  and  to  be  of  this  or  that 
 sect  of  religion,  or  be  visible  church-members ;  for  all  these  things  j'ou  may  do,  and  Christ 
 never  yet  to  this  day  have  hired  you. 
 
 indly.  In  the  affirmative  ;  (1.)  It  is  wholly  to  give  yoursi-h  es  tn  tlie  Lord,     ■*"'".'  •' '« 'o 
 tn  be  his  covenant  children  and  servants  :  such   that  take   hold  of  the  Lord     ^^  '""■''' 
 Jesus  Christ  by  faith,   and  who  being  united  to  him,  are   become  new  creatures,  and  are 
 made  able  to  renounce  the  service  of  sin  and  b'atau,  fleeing  all  youthful  lusts,  hating  that 
 
526  THE    rATlABLE    OF   THE     IIOUSF.noI.DER.  [bOOK  II. 
 
 whicli  is  evil,  and  falling  in  love  with  Christ,  setting  a  great  value  on  him,  and  esteeming 
 him  above  father  or  mother,  or  life  itself,  such  are  hired  ;  or  whosoever  do  sincerely  espouse 
 Jesus  Christ,  may  be  said  to  be  liired  by  him. 
 
 (2.)  And  being  thus  hired,  it  is  your  duty  to  go  into  the  vineyard,  or  to  join  yourselves 
 in  communion  with  a  true  church  of  Christ,  and  so  lead  a  holy  gospel-life  and  conversation, 
 in  contempt  of  all  the  suiful  honours,  riches,  pleasures,  and  evil  customs  of  this  world. 
 
 Object.  But  does  not  this  fend  utterly  to  spoil  and  mar  all  the  pleasures,  sweet  delights, 
 and  comfiirts  of  our  youtliful  days  ? 
 
 Answ.  1st.  What  do  you  mean  by  the  pleasures  and  delights  of  youth  ?  for  either  they 
 are  lawful  delights  and  pleasures,  or  else  sinful ;  if  lawful,  and  your  hearts  are  not  in- 
 ordinately set  upon  them,  you  wid  not  be  deprived  of  such  pleasures  :  religion  debars  no 
 man  or  woman  of  any  lawful  comforts  or  delights  of  the  world  ;  but  if  you  mean  sinful  un- 
 lawful deliglits  and  pleasures,  it  is  true,  the  grace  of  God  will  utterly  spoil  them,  nay,  and 
 make  them  to  become  bitter  to  you  ;  and  to  such  a  degiee,  that  you  will  loath  and  hate 
 them  as  much  as  you  ever  loved  them  :  and  to  make  you  willing  to  cast  all  such  delights 
 
 The  vanity  of      ^^'"IJ. 
 
 earthly  plea-  1.  Consider,  that  all  sinful  pleasures  are  brutish,  sensual,  and  de\ilish,  bein 
 ^'"^'^'*'  such  that  tend  to  gratify  your  carnal  and  fleshly  hearts  ;  and  would  you  have 
 
 such  delights  and  pleasures  which  are  so  abominable  to  God,  and  dishonourable  to  your- 
 selves ?  would  you  unman  yourselves,  and  choose  to  be  brutish  ?  no  man,  unless  he  offers 
 violence  to  his  reason,  but  woidd  abhor  and  contemn  such  delights  and  pleasures.  Many 
 of  the  heathens,  by  the  help  of  the  light  of  nature,  have  shewed  their  abhorrence  of  a  vain, 
 filthy,  and  sensual  hfe  ;  and  will  any  of  you  plead  for  it,  who  have  gi'eater  light  to  con- 
 vince you  of  the  evil  that  is  in  these  things  ? 
 
 2.  Consider,  that  sinful  pleasures  are  soul-debasing  pleasures  ;  the  soul  is  your  most  no- 
 ble part,  it  being  high-born,  it  is  capable  of  communion  with  God,  and  to  be  filled  with 
 true  spiritual  delights  and  pleasures,  such  that  saints  and  angels  in  heaven  are  ravished 
 with,  do  you  not  believe  that  the  delights  and  joys  of  heaven  excel  all  earthly  pleasures 
 and  dehghts  whatsoever  ?  why  they,  as  to  then'  nature,  are  spiritual,  and  a  taste  of  them 
 Christ  gives  to  his  faithful  servants  in  this  world,  though  the  fulness  of  those  joys  is  re- 
 served for  hereafter.  And  now  will  you  subject  your  precious  and  noble  souls  to  brutish 
 lusts,  which  defile  and  pollute  tliem,  and  utterly  mar  all  its  beauty,  and  refuse  the  other? 
 
 3.  Sinful  pleasures,  know,  0  young  man,  are  forbidden  fniit ;  you  cannot  touch  them, 
 but  you  violate  God's  holy  law.  Will  you  carouse,  sport  and  play  with  the  old  serpent, 
 and  contemn  God  in  your  hearts  ?  these  things  God  calls  youthful  vanities,  and  for  which 
 Eccies.  xi.  9.     he  will  bring  you  to  judgment. 
 
 4.  Sinful  deliglits  and  pleasures  are  the  devil's  bait  to  catch  fools,  and  destroy  their 
 Gen.  iii.e.  souls ;  with  this  bait  he  caught  Eve,  the  fruit  she  saw  was  pleasant  to  the 
 eye,  the  devil,  no  doubt,  suggested  to  our  first  parents,  that  God  denied  them  that  which 
 was  the  most  sweet,  and  most  desirable  fruit  in  all  the  garden,  and  rendered  all  things  he 
 allowed  them  worth  little,  in  comparison  of  that ;  and  so  he  strives  to  do  still,  and  hath  la- 
 boured to  do  ever  since,  as  if  God  was  a  hard  master,  or  loved  not  his  creatures,  or  knew 
 not  what  was  good,  and  tlierefore  he  represents  himself  more  kind  to  them,  when  all  his 
 whole  design  is  to  make  poor  nianlciud  as  miserable  as  himself,  if  possibly  he  can  do  it. 
 
 5.  Sinful  pleasures  are  deceitful,  and  hence  they  are  called  deceitful  lusts,  Eph.  iv.  22.  Satan 
 sucfCTesteth  that  there  is  that  goodness,  that  sweetness,  that  delight  and  pleasure  in  such  ways, 
 that  is  not  to  be  had  any  where  else,  no  not  in  God  himself;  when  it  is  all  a  lie,  and  an 
 abominable  abuse  of  the  Holy  God,  which  all  who  have  tasted  of  his  love  can  bear  witness 
 to,  and  declare  and  testify,  the  pain  and' anguish  that  attends  all  sinful  pleasures,  or  follows 
 them,  shows  they  are  deceitful  delights  and  pleasures  ;  and  such  "  who  follow  lying  vani- 
 ties, forsake  their  own  mercies,"  Jonah  ii.  8.  See  here  they  are  called  lying  vanities,  they 
 are  vanities,  and  a  lie  ;  such  young  people  that  are  taken  with  them,  believe  hes.  Con- 
 sider what  they  deceive,  or  strive  to  deceive  poor  creatures  of.  (1.)  They  deceive 
 tliem  of  true  peace,  true  joy,  and  comfort;  even  "  Joy  unspeakable,  and  full  of  gloiy," 
 1  Pet.  i.  8.  Those  joys  none  can  taste  the  sweetness  of,  until  false  and  deceitful  delights 
 and  pleasures  become  bitter  to  them,  by  means  of  that  change  of  heart  they  obtain  of  God  : 
 for  a  carnal  and  sensual  heart  can  taste  nothing  sweet  but  carnal  and  sensual  things.  (2.) 
 What  honour  do  they  deceive  you  of  ?  and  (.3.)  Of  what  riches  ?  (4.)  They  deceive 
 or  cheat  you  of  your  best  days,  and  of  the  best  opportunities  and  advantages  to  arrive  at 
 true  happiness.  Why  is  there  a  prize  in  the  liand  of  fools  ?  (5.)  They  deceive  you  of 
 your  reason,  and   render  you  mere  fools,tor  void  of  understanding  :  See   what  Solomon 
 
SERM.  XL.]  THE  PAKABLE  OF  THE  nOUSEHOLPER.  527 
 
 saith  of  one  that  followed  an  adulterous  woman  ;  "  I  belield  among  the  simple,  I  discerned 
 among  the  youths  a  young  man  void  of  understanding,  passing  tliruugh  tlie  streets,  near  her 
 corner,  and  he  went  the  way  to  her  house,"  Prov.  vii.  7.  0  young  men,  you  that  afe 
 for  meiTy  meetings,  to  carouse  it  among  your  ungodly  companions,  and  lay  the  reins  loose 
 upon  the  neck  of  your  lusts,  see  here  your  character  ;  God  calls  such  young  men  void  of 
 understanding,  and  if  you  were  not  such,  you  would  never  contemn  God  and  Clu-ist,  nut  of 
 love  to  sinful  vanities,  nor  seek  ways  to  murder  your  own  precious  souls.  (G.)  They 
 deceive  you  of  all  the  blessings  purchased  by  Jesus  Christ,  and  of  that  crown  and  Icing- 
 dom  he  hath  in  store  for  all  that  love  and  serve  him. 
 
 6.  Consider  the  shortness  of  tlie  time  of  the  enjoying  all  your  foolish  vanities,  they 
 may  not  last  one  day ;  you  may  be  sporting  to  day,  and  in  hell  to-morrow  :  and  will  you, 
 for  the  sake  of  these  things,  slight  those  joys  and  pleasures  that  are  at  God's  right-hand 
 for  evermore  ? 
 
 7.  Consider  the  sharae  they  ofttimes  bring  upon  poor  deceived  mortals  in  this  world, 
 besides  that  eternal  sharae  in  the  world  to  come :  you  think  with  Jacob  in  another  case, 
 you  have  got  beautiful  Rachel,  wlien  it  is  blear-eyed  Leah  in  her  room.  You  cry  out  as 
 if  you  had  found  a  rich  diamond,  when  it  is  but  a  sorry  flint  stone,  cut  diamond-wise  ; 
 and  these  things  will  bring  eternal  shame  upon  you.  You  think  none  hardly  so  wise  as 
 yoiu'selves,  and  yet  know  not  how  to  take  one  good  and  safe  step,  but  are  posting 
 down  to  the  chambers  of  death.  0  what  a  sentence  will  one  day  pass  upon  you  ?  Go  ye 
 cursed  into  everlasting  fire.  "  God  will  then  bring  to  light  all  the  hidden  tilings  of  dark- 
 ness, and  make  manifest  the  counsels  of  the  hearts,"  1  Cor.  iv.  5.  Your  secret  acts  of 
 wickedness  shall  then  be  laid  all  open.  0  do  nothmg  now  but  that  which  you  are  wil- 
 ling all  men  should  see  and  know  of ;  for  it  will  be  made  manifest  then  to  your  horror 
 and  everlasting  shame,  and  confusion  of  face.     Two  things  v\dll  follow  sinful  pleasui'es. 
 
 (1.)  Pain.     (2.)  Shame. 
 
 These  tilings  will  abide  for  ever,  though  the  pleasui-es  were  gone  long  before. 
 
 8.  And  from  hence  it  ajipears,  that  sinful  delights  and  pleasures  (as  I  told  you)  are 
 dangerous,  nay,  soul-damning ;  they  are  like  the  way  of  the  harlot.  "  Her  house  in- 
 clines to  deatli,  and  her  path  to  the  dead,"  Prov.  ii.  18.  Again  it  is  said,  "  Her  house 
 is  the  way  to  hell,  going  down  to  the  chambers  of  death,"  Prov.  to.  27. 
 
 9.  Sinful  pleasures  satisfy  not ;  they  rather  disquiet  and  distract,  than  satisfy ;  there 
 is  sweet  peace  and  satisfaction  in  leaving  and  loathing  them,  hut  none  in  the  enjojang 
 them  :  ask  your  own  experiences,  but  if  you  have  not  found  theui  so  yet,  ask  such  who 
 gave  up  themselves,  through  madness  and  folly,  to  them,  whose  eyes  God  hath  opened. 
 Ask  Solomon,  and  he  will  tell  you  much  more. 
 
 Secondly.  Consider  the  nature  of  sjiiritual  delights  and  pleasures,  wliich  come  to  be 
 enjoyed,  in  casting  off,  and  abhorring  of  those  pleasures  you  speak  of. 
 
 (1.)  Spiritual  delights,  to  rejoice  in  God  and  in  Christ,  and  in  his  love  and     rj.^^  nature 
 favour,  suit  with  the  soul,  or  most  sweetly  gi'atify  the  mward  man  :  you     or  spiritual 
 young  men  that  love  the  vanities  of  this  world,  you  never  yet  tasted  that    ifluttnGod. 
 which  is  truly  good,  nor  ever  wUl  till  you  taste  of  God  ;  then  you  will  know 
 how  good  he  is,  and  how  sweet  his  love  is. 
 
 (2.)  Spiritual  pleasures,  and  inward  joys,  are  of  a  soul-raising,  soul- ennobling,  and  of 
 soul-esalting  nature..  "  I  will  set  him  on  high,  because  he  hath  known  my  name,"  Psal. 
 Ixxsi.  14.  To  have  communion  with  God,  and  to  he  in  Christ's  bosom,  is  a  soul-ravish- 
 ing, and  a  most  sublime  thing. 
 
 (3.  Spiritual  pleasures  are  real,  not  seeming  or  deceitful,  but  substantial,  such  that  the 
 soul  filled  with  them,  is  not  able  to  express  ;  and'as  they  are  real,  so  they  are  increasing, 
 and  durable,  they  will  be  much  more  than  now  they  are,  when  all  the  bitter  of  sin,  of  sor- 
 rows, and  temptations  (we  meet  witli  in  this  world)  are  gone  :  for  if  there  is  so  much  real 
 and  sweet  joy  and  consolation  experienced  by  us  now,  who  believe,  whilst  we  meet  with  so 
 many  bitter  things,  what  will  that  peace  and  joy  be,  when  we  shall  have  all  sweet,  and  no 
 bitter  ?  Furthermore,  how  have  many  found  the  worst  of  bitter  things  in  this  world  (that 
 a  chUd  of  God  can  meet  withal)  turned  into  sweet,  by  the  enjoyment  of  Christ's  love,  and 
 gracious  presence  ? 
 
 (4.)  Sjjiritual  joys  and  delights  bring  no  sharae  along  with  them  ;  no,  they  are  far  from 
 having  any  such  effect,  fur  they  cause  boldness  and  confidence  at  all  times  ;  and  when  we 
 are  most  reproached,  sufli  can  always,  and  in  evei-y  place,  lift  up  their  heads  and  show 
 their  face.  "  And  hope  maketh  not  ashamed,  because  the  love  of  God  is  shed  abroad  ia 
 our  hearts  by  the  Holy  Ghost,"  Rom.  v.  6. 
 
528  THE    I' ARABLE   Ol'   THE    HOUSEUOLDEn.  [liOOK  II. 
 
 (5.")  They  are  commamled,  as  all  others  are  forbid  :  God  allows  freely  these  deUijlits. 
 "  Delight  thyself  in  the  Lord,  and  he  shall  give  thee  the  desires  of  tliy  heart,"  I'sal. 
 xxvii.  4.     "  Commit  thy  way  to  liim,  and  he  shall  bring  it  to  pass,"  ver.  5. 
 
 (6.)  They  are  soul-p;\tisfying:  IMoses  found  more  deliglit  and  satisfaction  in  bearing  the 
 cross  of  Christ,  or  suti'eriug  reproaches  for  Christ,  than  in  all  the  pleasures  of  sin  for  a 
 season.  "  They  shall  be  abundantly  satisfied  with  the  fatness  of  thy  house,  and  thou 
 shall  make  them  drink  of  the  rivers  of  thy  pleasures,"  Psal.  xxxvi.  8.  See  here,  0  you 
 young  men,  there  are  rivers  of  jdeasures,  both  to  drink  in,  and  to  swim  in. 
 
 Wliat  do  you  say  now,  will  you  be  hired,  and  go  into  Christ's  vineyard. 
 
 Object.  Every  man  must  have  a  time  to  sow  his  wild  oats,  some  allowance  to  please 
 himself  in  his  youthful  days. 
 
 Answ.  Thou  bast  sowed  too  much  of  that  seed  alreaily,  which  thou  callest  wild  oats  ; 
 and  pray  consider  wliat  a  crop  you  are  like  to  reap  of  them. 
 
 Whnt  n  crop  !•  '^  ^^°P  ^^  tilth,  yea,  most  abominable  filth  and  pollution  ;  for  it  is  a 
 tiic  feed  of  most  odious  and  hateful  sort  of  seed.  Youthful  lusts  detile  and  pollute  the 
 u^sts  pro  uc-  .^yjjQJg  JJ,J^J,_  gi]-|  jg  jj^y  compared  to  a  leprosy,  or  to  filthy  running  sores, 
 that  stink  and  are  corrupt,  or  to  a  "  tilthy  sepulchre."  Do  you  not  read  how 
 David  cried  out,  "  that  his  wound  stunk,  and  was  cornipt,  because  of  his  foolishness." 
 "  For  my  loins  are  tilled  with  a  loathsome  disease,  and  there  is  no  soundness  in  my  flesh," 
 Isa.  i.  5,  G  ;  Matt,  xxiii.  27  ;  Psal.  xxxiii.  5,  7.  Now  all  this  was  the  effect  of  his  sowing 
 the  seed  you  call  wild  oats. 
 
 2.  You  will  reap  a  crop  of  inward  guilt  more  than  you  will  be  able  to  stand  under,  when 
 God  awakens  your  sleepy  consciences.     0  how  will  you  roar  out  in  distress  and  anguish  ! 
 
 3.  Ofttimes  many  have  also  hereby  reaped  the  crop  of  want  and  poverty  in  this  world, 
 like  us  did  the  prodigal,  by  wasting  all  he  had  upon  harlots. 
 
 4.  Y'ou  will,  if  you  go  on,  at  last  reap  a  crop  of  God's  divine  wrath  and  vengeance  : 
 for  you  do  but  hereby  "  treasure  up  wrath  against  the  day  of  wrath,"  Eom.  ii.  5.  They 
 that  sow  to  the  flesh  shall  of  the  flesh  "  reap  coiTuption,"  Gal.  vi.  8.  If  you  like  these 
 crops,  go  on  and  sow  your  wild  oats  ;  but  0  tliat  you  would  be  more  wise  !  May  be  you 
 are  convinced  of  your  folly,  but  yet  object. 
 
 Obj.     Many  have  begun  to  be  religious,  but  have  come  to  nothing. 
 The  reasons  Answ.     1.     A  profession  of  religion,  taken  up  upon  false  principles,  or  for 
 
 why  some  base  ends,  is  the  cause  that  some  tm-n  with  the  dog  to  bis  vomit.  Where 
 back.^idc"  there  is  not  uprighteousness,  there  will  not  be  long  jierseverance.  "  The 
 from  God.  righteous  shall  hold  on  his  way,  and  he  that  has  clean  hands  shall  grow  stronger, 
 and  stronger,"  Job  xvii.  9.  Because  some  imitate  a  true  Christian,  or  counterfeit  Chris- 
 tians come  to  nothing,  doth  it  follow  a  tnie  Christian  may  come  to  notliing  also  ?  Or  be- 
 cause an  artiticial  motion  may  fiiil,  must  a  natural  motion  fail  likewise  ?  The  sole  of  your 
 shoe  wears  out,  but  the  sole  of  your  foot  grows  thicker  and  harder,  and  wears  not  out  by 
 going  barefooted ;  because  tliere  is  not  life  in  the  one,  but  there  is  life  in  the  other. 
 Hypocrites  fall,  but  the  uj>right  in  heart  remain  unraoveable.  "  The  ways  of  the  Lord  are 
 right,  and  the  just  shall  walk  in  them,  but  transgi'essors  shall  fiiU  therein,"  Hos.  xiv.  9. 
 
 2.  You  may  thank  the  Arminians  for  this  objection,  who  affirm,  a  man 
 Suchthat.nre  jji^y  he  a  child  of  God  to-day,  and  a  child  of  the  de\-il  to-morrow.  Can  a 
 never  flna'i'^y'  child  cease  to  be  the  child  of  the  Father  that  begat  him  ?  True,  he  may  of- 
 faii  away.  ^^^^^  jjjg  Father,  but  cannot  cease  being  his  child.  Can  such  tliat  are  tridy  uni- 
 ted to  Christ,  that  livmg  root,  wither  and  be  cut  off?  or  because  some  do, 
 wlio  were  only  in  him  by  an  external  profession,  or  in  appearance  only,  and  not  in  reality. 
 "  Because  I  live,  ye  shiill  live  also,"  John  xiv.  19.  Are  not  all  Christ's  sheep  put  into 
 his  hands  to  be  preser\'ed  unto  eternal  life  ?  or  is  not  the  covenant  of  gi-ace  sure,  and  well 
 ordered  in  all  things  ?  or  is  not  the  love  of  God  unchangeable  ?  "  I  will  put  my  fear  into 
 their  hearts,  and  they  shall  not  depart  from  me,"  Jer.  xxxii.  40. 
 
 Obj.  The  service  of  Christ  is  too  hard  and  difficult  for  such  unexperienced  young  per- 
 sons as  we  are,  and  tends  to  dull  and  besot,  or  breed  melancholy  thoughts  in  our  minds, 
 and  render  us  fit  for  no  business. 
 
 Answ.  1.  Doth  not  Christ  say,  his  "  yoke  is  easy  and  his  burden  is  light  ?"'  Matt.  xi. 
 29,  30.  You  take  notice  of  the  duties  of  religion,  or  hardness  of  some  precepts,  but  con- 
 sider not  the  [iromises,  -which  assure  us  of  strength  and  continual  supjiort.  It  is  no  matter 
 how  heavy  the  burden  is,  if  God  gives  us  strength  to  bear  it. 
 
 Su-h  tint  '■^-     '^'''*  objection  is  made  by  such  that  never  tasted  that  the  Lord  is  gra- 
 
 kiiow  wu.it       clous.     Thosu  that  work  in  Clu'ist's  vineyard  are  allowed  to  di'iuk  of  the 
 
SEHM.   XT,.]  THE   TAltABLK    OF    THE   nuUoKUOLDEn.  529 
 
 wine  wliicli  is  the  fruit  of  the  true  vine,  whicli  is  so  clicering  and  reviving,  gmi  is  in 
 
 that  it  (lehvers  tlicm  from  all  that  dulness,  and  those  mfhiuclioly  thoughts  of  [n_!v^.'°"i  "'' 
 
 wliich  you  spoalc,  and  reudcrs  such  who  taste  tlieruof,  more  capable  and  lit  for  i>rai»i.-  it. 
 
 any  business,  than  such  can  be  who  ai'e  under  the  accusation  of  th.eir  i>wn  guilty  con- 
 sciences, and  the  dread  of  God's  eternal  wrath,  nut  knowing,  when  it  is  morning,  but  that 
 they  may  be  in  liell  before  evening. 
 
 3.  You  should  make  a  trial  of  an  excellent  cordial  before  you  condemn 
 
 it,  or  to  say  it  has  no  virtue  in  it.     How  should  such  know  the  comforts  and  Joi'fj'^,^,^'','," 
 
 consolations  of  God,  who  never  tasted  of  them  ?     Thosu  that  obey  Christ's  ways  of  God 
 
 precepts,  and  apply  his  promises,  will  never  say  his  service  is  hard,  or  his  mliuin'g  tria 
 
 coramamhnents  are  grievous.  of  tuem. 
 
 4.  The  sorrows  and  dtyections  of  spirit  that  some  Christians  are  under, 
 
 are  rather  for  the  want  of  more  strict  godliness,  ami  not  for  being  religious,  and  professing 
 of  godliness  ;  or  else  through  ignorance  of  some  cheering  and  soul-reviving  principles.  Sor- 
 row for  sin  brings  joy,  if  it  proceeds  from  true  grace  arul  right  principles,  or  from  evange- 
 lical repentance. 
 
 5.  Consider  what  your  easy  way  in  gratifying  the  flesh  will  bring  you  unto  in  the  end. 
 Is  it  not  better  to  waUi  in  a  hard  and  strait  way,  that  leads  to  the  possession  of  a  crown, 
 than  in  a  green  and  pleasant  way  that  leads  to  shame  and  utter  ruin  and  destruction  ?  Is 
 it  not  much  better  to  be  sometimes  a  little  sail  and  heavy  here  for  a  moment,  than  to  cry 
 and  howl  in  hell  under  horror  for  ever  hereafter  ? 
 
 6.  Besides,  is  not  the  work  and  toil  j'ou' take  in  linding,  and  in  seeking  the  world, 
 harder  than  the  service  of  Jesus  Christ  ?  How  do  you  weary  yourselves  for  very  vanity  ! 
 Moreover,  what  lawful  pleasures  and  comforts  of  this  life  doth  religion  deprive  us  of? 
 
 Obj.  But  is  it  not  hard  to  pull  out  a  right  eye,  and  cut  off  a  right  hand  ?  Such  things 
 as  these  we  are  told  religion  puts  upon  us. 
 
 Answ.     1.     Would  you  not  rather  have  an  eye  pulled  out,  or  a  hand  cut 
 off,  than  to  die  a  bitter,  languishing,  and  miserable  death  ?  when  by  bearing     ■"jj.','*'^,'"'^* 
 that  pain  and  loss,  j'ou  shall  live  a  happy  hfe,  without  feeling  more  pain,  or    members  cu 
 Icnowing  sorrow.  SJr'livcV."'' 
 
 2.     Or  is  it  not  better  to  pull  out  a  right-eye  lust,  or  a  right-hand  lust, 
 than  to  have  your  whole  body  and  soul  cast  into  hell  ? 
 
 Object.  We  shall  be  reproached  and  scoft'ed  at,  and  had  in  derision,  and  who  can  bear 
 such  things  ? 
 
 Answ.  1.  Was  not  our  blessed  Saviom-reproached  ?  And  were  not  holy  Job  and  David 
 jnade  the  song  of  drunkards  ?  "  And  now  am  I  (saith  Job)  their  song,  yea,  I  am  their  by- 
 word," Job  XXX.  1).  And  saith  David,  "  When  1  wept  and  chastened  my  soul  by  fasting, 
 it  was  to  my  reproach,"  Psal.  Ixix.  7,  8,  12.  "  I  am  become  a  stranger  to  my  brethren — 
 I  have  borne  reproach,  shame  hath  covered  my  face. — They  that  sit  in  the  gate  speak 
 against  me,.  I  am  the  song  of  drunkards." 
 
 2.  Shall  Jesus  Christ  suffer  such  hatred,  shame,  reproacli,  and  spitting  on 
 
 for  you,  and  do  you. think  it  too  much  to  suffer  a  little  shame  from  wicked  men  ciirist  suflvr- 
 for  his  name  sake,  "  The  reproaches  of  them  that  reproaclied  thee  are  fallen  e^^''7ir°'"'ufl 
 on  me."  "  I  gave  my  back  to  the  smiters,  and  my  cheeks  to  them  that  tiiouid  tcadi 
 plucked  off  the  hair,"'  Psal.  Ixix.  £•.  "  I  hid  not  my  face  from  shame  and  "cpro'iichia''' 
 spitting,"  Isa.  1.  6.  AVhich  is  hardest,  the  cross  Christ  bore,  or  that  which  *"''  '^™- 
 we  bear  ? 
 
 3.  AVhich  is  better  to  suffei-,  shame  for  Christ's  sake  in  this  world,  or  eternal  shame  iu 
 hell,  in  the  world  to  come,  for  the  sake  of  your  youthful  lusts  and  vanities. 
 
 4.  Did  not  "  Jloses  esteem  the  reproach  of  Christ  greater  riches  than  the  treasures  of 
 Egypt,  and  rather  chose  to  suffer  afflictions  v/ith  the  people  of  God,  than  to  enjoy  the 
 pleasures  of  sin  for  a  season?"  lleh.  xi.  25,  26.  And  did  not  Paul  say,  '"  He  took  plea- 
 sure in  infirmities,  reproaches,  and  distresses  for  Christ,"  2  Cor.  xii.  10.  And  hath  not  our 
 Lord  pronounced  them  blessed,  "  Blessed  are  ye  when  men  shall  revile  you  aiid  persecute 
 you,  and  say  all  manner  of  evil  against  you  falsely  fur  my  sake,"  JIatt.  v.  11.  And  thus 
 the  apostles  rejoiced  that  they  were  counted  worthy  to  sulfer  shame  for  Christ. 
 
 5.  Which  is  the  best,  to  bear  shame  for  Christ,  or  to  have  Christ  to  be  ashamed  of  us 
 in  the  great  day,  as  he  says  he  will  be  ashamed  of  such  ?  JIark  vlii.  oO.  Acta  v.   41. 
 
 Will  you  count  that  hard  and  grievous,  that  all  wise  and  good  men  have  rejoiced  in  ! 
 alas,  the  Spirit  of  grace  and  glory  rcsteth  upon  such  that  are  reproached  for  i  ret.  iv.  u, 
 Christ  and  religion  sake. 
 
 2  u 
 
530  THE    PARABLE    OF    THE    IIOUSEnOLDER.  [bOOK    II. 
 
 Object.  There  are  such  diversity  of  opinions,  what  way  shall  I  choose  !  were  there  but 
 one  religion,  I  might  soon  resolve  what  to  do. 
 
 Answ.  Because  fliere  are  many  religious,  will  you  be  irreligious,  or  of  no  religion  at  all  ? 
 There  is  but  ^-  •'■''  ^^  ^  mistake,  there  is  but  one  true  religion,  though  many  true  Chris- 
 one  true  reii-  tians  differ  about  small  cireuinstantial  tilings  in  that  religion,  yet  all  that  are 
 ^""''  truly  godly  do  agree  in  all  the  essentials  of  Christianity  as  one  man.     Such 
 
 who  shut  out  of  heaven  all  that  in  every  thing  are  not  of  their  opinion,  or  of  their  church. 
 No  necessity  ^^'^'^^  ^'^  ^^  ^'"i'^  f  f  charit) ,  if  not  of  true  religion  itself, 
 of  being  of  3.  It  is  not  of  such  absolute  necessity  that  thou  must  be  of  tliis  or  that  sect, 
 se'ct.'"'  "  provided  thou  art  a  regenerated  person,  and  boldest  the  head,  nor  being  guilty 
 of  any  capital  error,  and  also  walkest  up  to  the  top  of  thy  light,  and  in  no- 
 thing seekest  to  stifle  the  convictions  of  thy  own  conscience,  and  improvest  all  means  to 
 inform  thy  judgment,  and  canst  say  with  the  good  man  of  old,  "  What  I  know  not  teach 
 thou  me. 
 
 4.  Search  the  scripture,  which  is  a  perfect  rule,  and  the  only  rule  both  of  faith  and  prac- 
 tice ;  and  be  of  that  sect  which  thou  art  persuaded  is  nearest  in  then*  own  church-state  and 
 communion  to  the  primitive  churches. 
 
 Object.    This  word  repentance  you  talk  of,  I  do  not  like  ;  it  is  a  melancholy  word,  or 
 Eepentance      '^^^T  unpleasant,  what,  rend  the  heart,  and  be  always  weeping, 
 is    a  sweet         Answ.  It  is  One  oi  the  sweetest  words  that  is  contained  in  the  book  of  God. 
 
 word.  -n 
 
 For, 
 
 1.  Consider,  the  law  affords  not  a  word  of  this,  that  admits  of  no  repentance,  but  all 
 the  transgressors  of  the  law  of  Moses  died  without  mercy. 
 
 2.  Consider,  it  is  the  effect  of  God's  infuiite  love  to  open  a  door  for  repentance ;  neither 
 could  it  be  had  without  the  shedding  of  the  blood  of  the  Son  of  God,  "  For  as  there  is  no 
 remission  without  the  shedding  of  his  blood,"'  Heb.  ix.  22,  so  there  is  no  evangelical 
 repentance  without  it. 
 
 3.  Consider  that  repentance  carries  in  it  pardon  of  sin ;  and  would  not  a  condemned 
 criminal,  brought  to  the  place  of  execution,  think  it  a  sweet  word  to  hear  his  prince's  free 
 pardon  read  to  him  ?  being  bid  to  repent,  and  throw  himself  down  at  his  sovereign's  feet, 
 would  he  not  accept  it  as  an  act  of  his  grace  !  why  thus  it  is  here. 
 
 4.  Repentance  is  a  choice  gift,  and  vouchsafed  but  to  a  few,  as  the  effects  of  God's  dis- 
 tinguishing love  and  favour ;  his  unconceivable  goodness  is  the  spring  and  motive  of  it. 
 "  Him  hath  God  exalted  at  Ms  right-hand,  to  be  a  Prince  and  a  Sanour,  to  give  repentance 
 unto  Israel,  and  remission  of  sins,"  Acts  v.  31. 
 
 wiiatrepen-         ^-    Would  you  not  have  your  evil  hearts  and  minds  changed,  to  love  the 
 tanec  is.  Lord  your  God,  rather  than  have  the  enmity  in  your  wills  and  caraal  minds 
 
 urn.  viii.  .  ggj^jjig^^  QqJ^  remain  in  you  ?  for  this  is  the  greatest  part  of  repentance,  it  is 
 not  legal  terror ;  no,  that  repentance  which  ariseth  from  thence  is  a  melancholy  thing  in- 
 deed, and  caused  Judas,  and  some  others  under  despair  to  hang  themselves.  But  to  see 
 our  sins  laid  upon  Christ,  to  behold  him  pierced,  and  to  look  up  believingly,  trusting  through 
 his  blood  for  remission,  and  from  thence  to  mourn  bitterly  for  sin,  to  see  what  he  endured 
 or  our  sakes,  and  to  be  grieved  that  ever  we  offended  God,  or  caused'  Christ  Jesus  to  en- 
 dure so  much  misery  for  the  sake  of  our  sins,  is  a  sweet  repentance. 
 
 6.  Is  repentance  unto  life  a  melancholy  word  ?  what,  forsake  your  sin  and  live  ;  repent, 
 and  you  shall  not  perish ;  repent,  that  your  sins  may  be  blotted  out ;  are  these  unpleasant 
 words  ?  "  Then  hath  God  also  to  the  Gentiles  granted  repentance  unto  Ufe,"  Acts  xi.  18. 
 God  granted,  it  is  a  gift  given  and  granted  of  God,  and  it  is  called  repentance  unto  hfe, 
 because  God  hath  appointed  that  it  should  precede  our  entrance  into  life, 'for  as  none  can 
 see  God  without  holiness,  Heb.  xii.  12,  so  none  shall  see  life  without  repentance ; 
 though  it  is  not  our  repentance  that  brings  us  hither,  neither  is  it  our  title  to  eternal  life. 
 No,  no  ;  but  where  there  is  no  true  repentance,  there  is  no  true  faith,  for  true  faith  and 
 Faith  and  ^^^^  repentance  are  twins,  they  are  always  bom  together  ;  though  repentance 
 repentance       appears  first,  vet  it  proceeds  from  faith,  aU  grace  is  infused  into  the'  soul  (in 
 
 are  twins.  ^i      ■      ^\      i  ■     ■   e        i 
 
 the  seed]  when  one  grace  is  infused. 
 Great    bies-     '  ''•  Consider  what  it  is  that  accompanies  true  repentance.  Would  you  have 
 sings  accom-     the  guOt  of  sin  removed,  would  you  have  your  sins  cast  into  the  depth  of  the 
 tanet.'^'^^^'''     sea.  Or  blotted  out,  or  cast  behind  God's  back,  and  put  away  from  him  and 
 
 you,  as  far  as  the  east  is  from  the  west,  or  the  north  from  the  south?  would 
 you  have  the  heavy  burden  that  lies  upon  you  (if  you  are  a  convinced  sinner)  taken  off? 
 would  you  lirive  ynur  wounded  souls  healed,  and  have  rest  and  peace  for  ever;  why  all 
 
SEEM.  XL.]  THE  PARABLE  OF  THE  HOUSEHOLDER.  5;il 
 
 these  things  attend  or  accompany  faith  and  evangelical  repentance,  though  not  from  the 
 worth  of  these  graces,  no,  but  for  the  worth  and  sake  of  Christ's  merits  only.  Faith  and 
 repentance  do  nut  purcliase  them,  but  faith  and  repentance  always  do  accompany  them.  It 
 is  in  this  way  faith  always  leads  the  soul,  no  man  is  eased  of  his  weight  until  he  feels  it ; 
 he  that  never  repcnteth  is  never  pardoned, 
 
 8.  I  told  you  that  there  is  more  sweetness,  more  ease  and  comfort  ten  thousand  limes 
 in  lea^^ng  and  loathing  of  sin,  than  there  is  in  the  committing  it.  Which  do  you  think 
 is  best,  the  pleasures  of  sin,  or  peace  of  conscience  ;  why  do  you  think  that  unpleasant 
 now,  which  you  and  all  men  (awakened  at  death)  would  esteem  above  ten  thousand  worlds, 
 what  would  some  men  give  for  true  repentance  on  a  death-bed  ?  Why  should  that  be  un- 
 pleasant in  God's  time,  which  you  would  prize  in  your  time,  but  cannot  find  it  ?  God's 
 time  is  now  ;  "  To-day  if  you  will  hear  his  voice,"  and  repent.  Your  time  perhaps  will 
 not  come  till  you  can  hve  no  longer.  You  would  leave  your  sins  when  you  can  sin  no 
 more,  or  no  more  commit  those  sins  that  you  loved.  Ah,  how  few  have  repentance  at 
 death,  aud  how  hard  is  it  to  know  true  repentance  then,  when  there  is  no  time  left  for  a 
 trial  or  experience  of  the  nature  thereof. 
 
 9.  That  wliich  there  is  an  absolute  necessity  of  is  vain  to  dispute  about,  or     Kepcntance 
 cry,  0  it  is  difficult.     You  must,  0  young  men,  repent  or  perish,    "  I  tell  you     necessity. 
 nay,  except  ye  repent,  ye  shall  all  likewise  perish,"  Luke  xiii.  3,  5. 
 
 Would  a  man,  whose  house  is  all  in  a  flame  over  his  head,  say,  it  is  too  hard  a  work 
 for  me  to  get  out,  though  if  he  strives  to  break  through  the  flames,  he  may  save  Ms  life ; 
 no,  no,  he  will  venture  through  the  midst  of  danger  to  escape  death.  And  shall  any  say, 
 the  work  of  repentance  and  mortification  is  so  hard  and  tlifficidt,  they  will  not  set  about 
 it ;  yet  it  is  said,  if  they  do  not  repent,  if  they  are  not  born  again,  they  cannot  see  the 
 kingdom  of  God  but  must  perish  in  hell  for  ever.  "  If  ye  live  after  the  flesh,  ye  shall 
 die,"  Eom.  Niii.  13  ;  that  is,  be  damned.  As  God  hath  ordained  and  determined  that  no 
 man  shall  be  saved,  hut  he  that  is  regenerated,  so  there  is  a  moral  necessity  of  it ;  no  un- 
 holy person  can  taste  the  joys  of  heaven  (could  he  enter  into  that  holy  place)  because  they 
 are  spiritual. 
 
 Object.  There  are  multitudes  (say  what  you  will)  that  mind  not  religion  any  more  than 
 we,  nay,  not  so  much,  for  they  will  not  hear  the  word  preached  ;  and  some  of  them  are 
 counted  very  wise  men. 
 
 Answ.  Because  multitudes  walk  in  the  broad  way,  and  go  in  at  the  wide  gate,  will  you 
 also  ?  Moreover,  know  that  the  greatest  part  of  mankind  shall  certainly  perish.  Also 
 such  that  the  people  of  this  world  call  wise  men,  God  calls  fools,  because  the  God  of  this 
 world  hath  bUnded  then-  eyes,  are  you  not  willing  to  have  your  eyes  opened  ? 
 
 Object.  But  may  we  not  believe  and  repent,  and  go  into  the  vineyard  hereafter,  even 
 at  the  eleventh  hour  ? 
 
 1.  God  calls  you  at  the  third  hour,  he  may  not  call  some  others  until  the  eleventh  ;  but 
 what  groimd  have  you  to  hope  God  will  call  you  at  last,  who  refuse  his  call  now  and  re- 
 solve to  live  in  rebellion  against  God  all  your  days,  or  until  you  are  old  ? 
 
 2.  Because  some  have  escaped,  who  sufl'ered  shipwreck,  wUl  you  therefore  wilfidly  run 
 your  ship  upon  a  rock  ?  Besides,  we  read  but  of  one  in  all  God's  word,  who  found  mercy 
 at  last.     0  therefore  do  not  presume,  and  trust  to  latter  repentance  ! 
 
 3.  Hath  not  God  said,  that  he  will  not  hear  them  who  call  upon  him  in  their  distress, 
 who  refused  to  hearken  to  him  when  he  called  them?  see  Prov.  i.  25, — 27.  Say  not 
 therefore  that  you  are  too  young,  for  if  yuu  are  old  enough  to  be  damned,  are  you  too  young 
 to  be  saved  ?  Be  assured,  if  you  make  a  good  beginning,  you  have  a  blessed  enchn" ;  the 
 fire  which  was  laid  on  God's  altar  never  went  out.  Grace  may  be  shaken  in  the  soul,  but 
 it  cannot  be  shaken  out  of  the  soul ;  it  may  be  a  bruised  reed,  but  such  reeds  shall  not  be 
 broken:  he  that  is  the  Begmner  and  "  Author  of  our  faitli,  will  be  the  Finisher  of  it.  And 
 he  that  hath  begun  a  good  work  in  you,  will  perform  it  until  the  day  of  Christ,"  Phil.  i.  6. 
 
 2  M  2 
 
532  THE   rAllABLE    OF   TUE    IIOU.^liIIOLDKK.  [bOOK   II. 
 
 SEEMON    XLI. 
 
 And  he  went  oni  ahout  the  tJiird hour,  and  saw  others  standinr/  idle  in  the  market-^jlacc  ;  and 
 he  said,  Go  ye  also  into  the  vineyard, — Jlatt.  xx.  3,  4. 
 
 PocT.  That  God  calls  some,  hires  some,  and  sends  them  into  his  vineyard,  in  the  morning 
 of  their  days. 
 
 That  it  is  tlie  indispensihle  duty  of  young  men  to  obey  this  call,  I  have  proved,  and  an- 
 swered many  of  their  objections. 
 
 I  sliall  now  proceed  to  the  application. 
 
 First.  We  infer.  That  great  is  the  lolly,  ignorance,  and  vanity  of  youth  ;  for  alas  !  very 
 few  regard  the  call  df  Christ.     "  Childhood  and  youth  are  vanity,"  Eccl.  xi.  10. 
 
 No  age  is  more  subject  to  folly  and  vanity  than  cliildhood  and  youth.  "  Folly  is  bound 
 up  in  the  heart  of  a  child,"  Prav.  xxii.  15.  Moreover,  the  way  of  yi'ung  people  is  very 
 filthy  ;  and  hence  it  is  said,  "  Wherewith  shall  a  yonng  man  cleanse  his  way  ?"  Psal.  cxix. 
 9.  All  bring  polluted  heavis  into  the  world  with  them,  and  quickly  they  by  their  ac- 
 tual sins  add  much  more  (lltli  unto  it.  "  They  go  astray  from  the  womb,  telling  lies." — 
 "  I  saw  among  the  simple  ones  a  young  man  void  of  understanding,"'  Prov.  vii.  7.  One, 
 what  but  one  ?  Certainly  it  siguilies,  that  young  men  generally  are  vain,  simple,  or  with- 
 out spiritual  understanding. 
 
 Let  me  show  wherein  the  sin  and  f.illy  of  youth  lies,  appears,  or  doth  consist. 
 Wherein  Fii'st.  The  siu  and  vanity  of  youth  is  intimated  in  my  te.tt,  viz.  idleness ; 
 
 the  sin  and  morning  sinners  stand  idle  in  the  market-place.  It  holds  good  in  the  mystical 
 youtifdoth  sense,  as  well  as  in  the  literal.  JMany  young  people  love  not  to  labour,  but; 
 consist.  the  worst  of  idleuess  they  are  most  prone  to,  they  love  not  to  labour  for  their 
 
 souls  ;  they  care  not  to  take  pains  to  search  tlieir  own  hearts,  they  think  it  is  a  long  while 
 to  night,  and  tliat  they  shall  have  leisure  time  in  the  afternoon  to  prepare  for  an  eternity ; 
 towards  night  is  time  enough,  they  say,  to  make  ready  to  go  to  bed,  but  night  comes  upoa 
 thousands  of  them  before  it  is  noon. 
 
 Y      ^  ^  The  sins  and  vanities  of  youth  consist  in  that  rashness  and  inconsiderateness 
 
 rash  nnci  iu-  which  attends  their  spirit  and  age;  they  are  like  a  wUd  ass's  colt.  How 
 considerate,  j^.^^.^^  j^  jj.  ^^  pevsuaile  young  people  to  think  of  their  souls,  or  to  believe  they 
 are  in  a  state  of  wrath,  and  dead  in  sins  and  trespasses  ?  would  to  God  you  would  be 
 brought  to  consider  the  woful  condition  you  are  in.  O  ye  young  men  and  women,  know 
 assuredly,  that  if  you  are  not  renewed,  nor  converted,  ycai  are  enemies  to  CJod,  yea,  under 
 the  curse  of  an  angry  and  incensed  God.  O  will  you  be  so  inconsiderate  as  not  to  lay  it 
 to  heart !  0  how  unconcerned  do  you  seem  to  be  1  Besides,  you  do  not  appear  as  if  you 
 gave  credit  to  what  is  said  unto  you,  neither  regarding  your  danger,  nur  your  duty.  Shall 
 I  put  you  upon  asking  your  souls  a  few  serious  ([uestions  ? 
 I'l-oper  ^-  ^''•J''  -^^  ■'■  ^'^^^  again  or  not,  regenerated  or  not? 
 
 questions  2.  Is  my  Soul  in  a  saved  and  safe  state  or  not  ? 
 
 men'to"^sk  3.  What  Vi'ill  my  sins  bring  nic  unto  in  the  end,  if  I  persist  in  the  wa3's  I 
 
 their  Boiils.      now  take  .i* 
 
 4.  What,  0  my  soul,  is  sin?  how  evil  is  it?     Is  it  not  the  plague  of  all  plagues? 
 
 5.  Whose  influences  am  I  under  ?     Who  is  it  I  am  led  by?     Do  I  follow  the  dictates 
 of  the  good  Spirit  of  God  ?  or  am  I  led  by  the  devil,  who  labours  to  destroy  my  soul  ? 
 
 0.  Wliat  is  my  state  by  nature,  and  w'hat  would  become  of  me,  if  I  should  die  this  night  ? 
 
 7.  Wliat  is  the  only  way  to  be  saved,  or  how  may  I  attain  unto  eternal  life  ? 
 
 8.  V\'hat  is  man's  ehiefest  good,  and  what  is  the  only  way  to  be  happy  in  life  and  death  ? 
 
 9.  How  shall  I  stand  at  God's  tribunal,  m  the  great  day  ?  and  in  whose  righteousness 
 mtist  I  be  found,  if  1  stand  the  judgment,  and  am  not  sentenced  to  eteri;al  llames  ? 
 
 10.  Am  I  able  to  dwell  with  everlasting  biu'iiiugs,  or  in  devouring  tire  ;  the  lire  that 
 cannot  be  quenched,  and  the  gnawing  worm  that  never  dies  ? 
 
 11.  Is  nut  Jesus  Christ  worthy  my  acceptance  ? 
 
 l;i.  What  is  my  main  business  which  I  sh.ould  mind,  or  wherefore  was  I  sent  into  this 
 world  ?  and  have  I  answoreil  hitherto  num's  last  end  ? 
 
 13.  Is  not  the  love  of  God  the  Father,  and  the  love  of  Jesus  Christ,  better  than  all  the 
 pleasures  of  sin,  or  earthly  vanities  ? 
 
 14.  Are  not  the  company  I  Iccep,  and  the  people  I  love  to  converse  with,  the  enemies  of 
 my  immortal  soul  ? 
 
SKKM.    r.hl.'j  Tlir,    PAr.Ar.LE    of    TIIK    IIGVoI-IUOLDKn.  C33 
 
 lo.  Had  I  not  hettcr  displease  my  earthly  paronts,  who  are  ungodly,  and  dose  with 
 riirist,  tlioiigh  tlioy  tuvn  ma  out  of  doors,  tliau  lor  Christ  to  shut  me  out  of  heaven,  and 
 thrust  me  into  lii'U  ? 
 
 0  how  few  young  people  either  consider  of,  or  ask  their  souls  questions  of  this  nature  ! 
 do  they  not  rather  say,  "  Who  will  show  us  any  good  ?"  How  may  I  attain  to  earthly 
 lionour,  and  raise  my  condition  and  grandeur  in  the  world  ?  or  how  may  I  attain  to  riches  ? 
 or  what  may  I  do  to  have  many  merry  days,  and  fill  n\y  heart  with  earthly  joys  and  plea- 
 sures, and  vanquish  sorrow  and  sadness  from  my  thou;,'hts,  that  my  heart  may  cheer  me 
 in  the  days  of  my  youth  ?  Such  things  as  these  poor  inconsiderate  youths  tliink  ujion. 
 And  when  enticed  by  Satan  and  his  instruments,  and  the  evil  of  their  own  hearts,  to  pride, 
 s]iorts,  and  pleasure  ;  how  soon  (though  unadvisedly)  do  they  yield,  and  like  the  young 
 man,  straightway  follow  ?  See,  0  young  man,  your  character  and  shameful  folly  and 
 madness,  and  labour  to  be  more  wise,  and  to  get  serious  thoughts  of  God,  of  eteniity,  and 
 of  your  own  souls,  and  how  uncertain  your  life  is,  and  abide  no  longer  under  stupid  igno- 
 rance, but  observe  what  God  commands  j^ou  to  do. 
 
 Thirdly,  The  sins  and  vanities  of  youth  appear  in  those  strong  inclinations 
 that  are  in  tliem,  to  gratify  their  sensual  appetites,  and  lay  the  reins  loose  on     ciinwi  to" 
 the  neck  of  their  lusts  ;  thev  are  more  governed  by  fancy  and  imacjination     f  ""'Jy  "'<•'■■ 
 than  by  solid  reason,  or  merely  by  sense,  like  brutish  animals,  not  knowing     tites. 
 what  faith  is,  nor  what  it  is  to  live  above,  in  the  enjoj-ment  of  true  peace  and 
 felicity.     How  ready  are  they  to  be  taken  with  pomp  and  vain  glory  !  if  religiously  in- 
 clined, and  not  savingly  enlightened,  then  they  are  swelled  up  with  pride  and  ambition,  and 
 aspiring  thoughts,  admiring  themselves,  and  contemning  others,  as  if  they  were  wiser  than 
 every  body,  and  seek  to  be  had  in  admiration,  loving  the  applause  of  men.     And  if  irre- 
 ligious, then  they  scoff  at,  and  jeer  all  that  are  virtuous,  or  truly  godly,  and  affect  the 
 honour  of  this  world,  and  glory  in  their  strength,  beauty,  or  great  wit,  or  natural^  or  ac- 
 quired parts  and  accomplishments.     Youth  is  naturally  inclined  to  have  a  high  opinion  of 
 themselves. 
 
 Fourthly,  The  sin  and  vanities  of  youth  consist  in  their  obstinacy ;  they     young  pco- 
 conimouly  are  very  head-strong  "  as  a  bullock  unaccustomed  to  the  yoke,'     i''e  oUsti- 
 not  regarding  the  good  advice  and  counsel  of  their  pious  parents.    They  are     ecif-w'iUed. 
 indeed  much  like  some  j'oung  scholars,  who  having  got  a  little  learning,  think 
 they  equal  the  greatest  critics,  or  most  profound  men  for  parts  and  learning  in  the  world, 
 or  old  experienced  ministers.     These  are  like  some,  who  having  learned  a  little  of  the  art 
 of  navigation,  take  upon  them  to  steer  a  ship  at  sea,  and  will  not  be  ruled  by  a  skilful  pilot, 
 and  so  run  the  ship  on  some  rock  or  sands  where  she  is  sjdit  to  pieces :  and  hence  it  is  that 
 sonie  young  men,  though  perhaps  gracious,  are  so  quai-relsome,  headstrong,  contentious, 
 peevish  and  ungovernable  ;  there  is  no  dissuading  them  out  of  their  opinion,  but  they  are 
 "  wiser  in  their  own  conceit,  than  seven  men  that  can  render  a  reason,"  Prov.  xxvi.  lb. 
 
 Fifth!}-,  The  sins  and  vanities  of  young  men  lie  in  their  clioler,  and  violent 
 passions.     Children  are  observed  to  be  very  peevish,  and  youth  full  of  wrath     P'^JJligJ'™"! 
 and  anger,  if  crossed  in  their  way.     Not  that  all  young  people  naturally  are     in.i'it..''  of 
 alike  in  these  resjiects ;  no,  no,  a  good  nature,  and  a  good  education,  makes     i'"**'""- 
 a  vast  difference  in  some,  above  what  is  in  others :  general  rules  do  not  always  include  all 
 particulars. 
 
 Sixthly.  Levity  is  another  sin  that  cleaves  commonly  to  youth.     0  how  . 
 
 full  of  vanity  are  they  in  their  behaviours,  loving  vain  garbs  and  fashions,     ot^youtii. 
 foolish  and  antique  dresses,  though  it  exposes  them  to  shame,  snares,  and 
 tenqitations  ;  loving  foolish  sights,  frothy  songs  (and  some  of  them  obscene  pictures)  and 
 idle  lomances,  and  to  delight  in  mirth  and  music.     Also  how  vain  and  wanton  are  they 
 in  their  talk  and  discourses,  and  in  their  demeanours  and  deportments,  and  behaviour ! 
 these  things  are  some  of  the  vanities  of  youth,  which  religion  teacheth  utterly  to  lleo. 
 
 Seventhly,  The  sins  and  vanities  of  youth  partly  consist  in  the  "  Lusts  of 
 the  flesh,"  or  uncleanness,  and  also  in  gluttony  and  drunkenness,  nature  being  Touth  prone 
 in  its  full  strength  and  vigour,  and  they  not  having  i^rinciples  of  grace  to  restrain  a^ss."'"^''"''"'" 
 and  subdue  their  inordinate  desires.  What  filthy  and  unclean  thoughts  con- 
 timially  possess  them  ?  anil  how  subject  are  tliey  to  be  overcome,  lo  commit  actual  fornica- 
 tion and  uncleanness,  and  lose  their  chastity  !  which  sin,  thousands  (it  is  to  be  feared,)  in 
 tiiese  days  are  overcome  by.  Sloreover,  great  drinking,  gluttnny,  are  the  inlets  to  this 
 abominable  sin,  which  some  committing  in  their  youth,  bewail  in  their  old  age,  and  go 
 jnouTDlng  to  their  graves ;  but  the  blot  will  never  be  taken  away.    And  tjiis  sia  also  is  the 
 
534  THE  I'^VRABLE  OF  THE  HOUSEHOLDER.  [bOOK  II. 
 
 iiilet  ofttimes  to  tlieft.     How  many  are  put  upon  stealing  to  gratify  tlieii'  lusts,  and  tlie  lusts 
 of  lewd  women,  and  so  many  of  tliem  brought  to  shameful  deaths  ? 
 
 Stilly.  Lying  is  also  another  sin  to  which  youth  are  inchned.  How  from 
 pie"prone™o  the  Cradle  do  many  show  a  proneness  to  this  abominable  e\il !  "  The  wicked 
 ^'°^'  are  estranged  from  the  womb,  they  go  astray  as  soon  as  they  are  bom,  speak- 
 
 ing lies,"  Psal.  Iviii.  3.  God  positively  saith,  "  That  all  liars  shall  have  their  portion  in 
 the  lake  that  burns  with  fire  and  brimstone."  Yet  how  guilty  are  multitudes  of  them  of 
 this  soul-damuing  sin,  which  they  learn  of  the  devil,  "  who  is  a  liar,  and  the  father  of  it," 
 John  viii.  44.  Many  young  people,  to  avoid  the  anger  of  parents,  or  masters,  contrive  lies, 
 dreading  their  displeasm-e  more  than  the  wrath  and  vengeance  of  an  offended  God.  But 
 ah  !  is  it  not  better  to  take  shame  for  a  fault  here,  than  to  be  put  to  eternal  shame  hereafter? 
 9thly.  Prodigality  likewise  is  another  sin,  and  vanity  young  people  are 
 to  "proSigS^  prone  to ;  they  will  not  grudge  at  any  expense  to  please  and  gratify  their  sensual 
 "y-  appetites  (it  is  said,  the  prodigal  spent  all  he  had  on  harlots,)  and  those  who 
 
 waste  not  their  substance  that  way,  yet  do  it  by  tkunkenness,  gluttony,  or  by  rich  and 
 costly  apparel. 
 
 lOthly.  Inconstancy  is  another  youthful  sin  and  vanity  ;  how  ticlde  and  unconstant  in 
 their  promises,  resolutions,  and  purposes  are  some  young  people  ?  One  while  all  of  a  fire 
 in  their  love  and  afl'ections,  and  presently  stone  cold.  New  things  strangely  take  with  them, 
 as  new  fashions,  new  notions  of  religion ;  and  it  is  a  marvel  if  they  are  not  for  new  preach- 
 ers. Also,  a  small  matter  oifends  them  ;  they  are  soon  hot,  and  soon  cold,  or  not  steady 
 and  established  in  their  minds,  or  not  settled  in  their  affections  and  judgments.  In  the 
 morning  of  their  days,  they  are  too  much  like  the  early  clouds,  and  morning  dew,  that 
 passeth  away.  So  inconstant  and  fleeting  is  their  goodness,  and  theii-  desires,  purix)ses,  and 
 resolutions. 
 
 Lastly.  Their  evil  appears  also  in  delays  and  excuses  about  setting  themselves  upon 
 minding  eternal  things ;  they  are  subject  to  put  the  evil  day  afar  off,  and  defer  repentance, 
 and  the  seeking  Jesus  Christ  to  another  day,  saying,  it  is  time  enough  to  mind  such  matters. 
 
 Quest.  What  should  we  that  are  young  do,  to  avoid  these  and  other  sins,  and  youthful 
 vanities  and  pollutions  ? 
 
 Answ.  I  know  some  give  many  du-ections,  but  alas,  all  signifies  but  little  until  you  get 
 changed  hearts.  Common  grace,  and  good  education,  may,  it  is  true,  restrain  or  bridle 
 youthful  lusts,  but  the  way  is  to  obtain  special  grace ;  to  root  out  your  vicious  habits,  or 
 pull  up  the  evil  roots  of  sin  so  far  as  possible,  is  the  most  effectual  way  and  course  you  should 
 take  ;  it  is  to  be  hired  by  Jesus  Christ,  to  accept  of  his  call,  to  receive  Mm  by  faith  into 
 your  hearts,  love,  and  affections. 
 
 Secondly.  If  it  be  so  hard  for  youth  to  obey  Christ's  call,  (they  being  prone  to  so  many 
 evils)  then  what  cause  have  you  that  are  old  Christians  (who  from  your  youth  have  been 
 truly  religious,)  to  bless  God,  and  to  admire  his  grace  to  you,  which  wrought  so  effectually 
 in  your  souls !  0  what  evds  have  you  been  helped  to  avoid  !  Besides,  you  are  arrived  to 
 the  honour  of  being  old  disciples,  and  have  attained  to  gi'eat  and  long  experience  of  God's 
 goodness.  Use  hath  made  you  perfect  in  the  way  and  work  of  godliness ;  that  which  is 
 hard  to  others  (nay,  impossible  to  such  who  are  not  renewed,)  is  easy  to  you. 
 
 Thirdly.  And  you  that  are  young,  that  are  truly  gracious,  have  hkewise  cause  to  praise 
 God  that  he  hath  overcome  you,  and  given  power  to  yuu,  to  resist  all  the  temptations  of  the 
 devil,  and  to  mortify  the  corruptions  of  yom-  hearts,  and  to  feel  the  power  of  converting  grace. 
 
 Fourthly.  Be  exhorted  to  take  heed  and  beware  still  of  all  youthful  lusts,  lest  some 
 weeds  spring  up  again  from  the  body  of  sin ;  for  in  you  still  are  some  remainders  of  the 
 evil  root ;  and  this  made  holy  Paul  to  cry  oat,  "  0  wretched  man  that  I  am  !  who  shall 
 deliver  me  from  tliis  body  of  death?"  Eom.  vii.  24.  And  hence  the  same  apostle  ex- 
 horted Timothy  "  To  flee  youthful  lusts,  to  foUow  righteousness,  faith,  charity,  and  peace 
 with  them  that  call  on  the  Lord,  out  of  a  pure  heart,"  2  Tim.  ii.  22.  That  more  espe- 
 cially which  I  would  exhort  you  to,  is  that  you  labour  after  humility,  strive  to  be  lowly- 
 minded  !  Ye  young  men,  who  are  gracious,  and  subject  still  to  be  conceited,  and  Lifted  up 
 with  pride,  watch  your  own  hearts  when  any  foolish  people  praise  or  admire  you  to  your 
 faces ;  for  such  are  but  the  devil's  instruments,  Satan  stirs  them  up  so  to  do,  that  he  may 
 cause  you  to  fall  under  his  condemnation.  He  fell  by  pride,  and  that  way  many  young  men 
 have  fallen  also,  and  come  to  nothing. 
 
 Fifthly.  From  hence  also  I  may  see  cause  to  exhort  you  that  are  parents  to  see  you  dis- 
 charce  your  iluty  towards  your  sons  and  ilaughters ;  take  heed  you  train  not  up  your 
 children  for  the  devil,  by  iudulgmg  them  in  any  evil  way,   to  gratify  their  inonlinate 
 
SEIlil.   XLI.]  THE   PAItAELE  OF    THE   UOUSEHOLDEK.  535 
 
 lusts  and  desires,  through  the  fondness  of  your  affections,  by  sending  them  xhefondio  e 
 to  dancing  schools,  or  balls,  or  to  keep  company  witli  profane  and  debauched  of  parents  re- 
 young  people,  or  to  feed  their  proud  and  ambitious  inchnations.  Is  tliis  tlie  i"'"*^'*' 
 way  to  train  them  up  in  the  way  they  should  go,  "  and  to  bring  them  up  in  the  fear  and 
 admonition  of  the  Lord  ?"  Eph.  vi.  4.  To  please  your  chikh-en  in  things  that  are  evil  and 
 hurtful  to  their  souls,  is  but  to  hate  them,  and  prove  yourselves  their  worst  enemies, 
 instpad  of  showing  true  love  to  them. 
 
 Bring  them  up  to  read  their  mother-tongue.  Whatever  you  do  not  for  them,  The  duty  of 
 neglect  not  this,  that  they  may  be  able  to  read  God's  holy  word,  and  put  them  ehmiren  and 
 upon  praying  to  God  betimes,  to  renew  and  regenerate  theu'  souls,  and  instruct  servants. 
 them  into  all  the  principles  of  true  Christianity ;  and  be  sure  bring  them,  if  possible,  under 
 the  clear  preaching  of  the  gospel,  and  have  a  watchful  eye  over  them,  as  such  that  must  be 
 accountable  for  their  souls.  And  the  like  care  take  also  of  your  servants,  I  mean,  in  bring- 
 ing them  to  attend  on  God's  word,  and  exhort  them  to  lead  a  holy  life.  0  cherish  every 
 good  motion,  and  soberly  answer  any  serious  question  about  religion  they  may  ask  you,  as 
 well  as  you  can. 
 
 Take  a  few  motives  to  press  you  to  these  duties. 
 
 1.  Consider,  God  hath  entrusted  you  with  the  care  and  charge  of  your  children's  souls. 
 Ministers  have  the  charge  of  your  souls  committed  to  them  ;  but  the  care  and  charge  of 
 your  chUdreu's  souls  is  more  your  business  than  theirs,  until  they  are  converted,  and  come 
 into  the  vineyard,  and  so  are  under  their  eye,  and  holy  watch. 
 
 2.  You  take  great  care  (whilst  under  your  wing,)  to  feed  and  clothe  their  bodies ;  and 
 when  their  clothes  are  worn  out,  you  will  provide  them  new  ones ;  and  when  they  are  sick, 
 you  will  send  to  some  physician.  And  will  you  not  much  more  take  care  that  their  precious 
 souls  are  fed,  clothed,  and  healed?  You  would  not  (when  children,)  see  them  fall  into  the 
 tire,  but  cry  out,  and  strive  to  save  their  natural  lives ;  and  will  you  not  strive  and  do  what 
 you  can,  that  they  may  not  fall  into  everlasting  burnings,  or  cry  out  to  God  to  save  their 
 souls  ?  Would  you  let  hungry  lions  tear  them  in  pieces,  and  you  not  help  them  if  you  can  ? 
 and  wiU  you  suffer  the  devil,  that  roaring  lion,  to  devour  them,  without  crying  to  Christ  to 
 deliver  them  from  being  a  prey  to  him,  and  so  be  destroyed  forever? 
 
 3.  Consider,  that  all  godly  parents  ever  took  care  of  their  children  in  this  The  godiv- 
 case.  "  I  know  (Abraham,)  saith  tiie  Lord,  that  he  will  command  his  chUd-  care  of  their 
 ren,  and  his  household  after  him,  that  they  should  keep  the  way  of  the  Lord,"  families  and 
 Gen.  xviii.  19.  Joshua  hkewise  said,  "  I  and  my  house,  will  serve  the  Lord,"  thei/^chua- 
 &c.,  Joshua  xxiv.  15.  And  thus  all  the  godly  ever  did ;  and  therefore  it  "^^n. 
 should  be  our  care  to  do  the  like,  and  follow  their  example. 
 
 4.  Consider,  how  Eli,  for  his  neglect,  or  being  remiss  in  his  duty,  pro-  '  *?"•  "•  •''• 
 voked  the  Lord,  and  was  severely  chastened  ;  God  charged  him  with  despisuig 
 
 him.  "  They  that  despise  me,  shall  be  lightly  esteemed,"  1  Sam.  ii.  30.  What  had  he 
 done  ?  Why,  he  did  not  severely  rebuke  and  restrain  his  sons  from  committing  those  great 
 sins  they  were  guilty  of,  to  the  dishonour  of  God,  and  reproach  of  his  people. 
 
 5.  Remember,  (as  I  hinted,)  you  must  also  give  account  for  the  souls  of  your  children, 
 and  if  they  perish,  and  you  warn  them  not,  will  not  God  require  their  blood  at  your  hands? 
 
 Sixthly,  Youug  men,  will  you  resolve  to  give  yourselves  up  to  Jesus  Christ  ?  Will  you 
 be  hii-ed  this  day  ?  0  know,  that  as  it  is  your  duty,  so  it  is  your  true  interest  so  to  do,  ia 
 respect  of  honour,  riches,  joy,  peace,  and  safety. 
 
 Take  a  few  directions  in  order  to  your  entering  yourselves  into  Christ's  service. 
 
 1.  Strive  to  understand,  or  be  informed  what  your  condition  is,  whilst  you  are  strangers 
 to  God  and  Christ,  and  in  the  state  of  nature  ;  know,  you  that  are  the  children  of  believers, 
 as  well  as  you  that  are  children  of  ungodly  parents,  are  all  naturally  in  the  ^j^^  children 
 same  state  and  condition.  "  All  are  dead  in  sin,  and  children  of  wrath  by  na-  of  believers 
 ture,"  Eph.  ii.  1 — 3.  And  that  no  external  ordinance,  nor  act  of  your  parents,  5tate''by''na- 
 or  as  done  by  yourselves,  can  put  you  mto  the  covenant  of  grace,  or  make  you  tu^.  Uian 
 the  children  of  God ;  no,  it  must  be  done  by  God  liimself ;  it  is  his  own  work 
 
 by  his  Spirit  upon  the  soul,  that  makes  the  difference. 
 
 2.  Though  you  ai'e  young,  and  may  be  ignorant  of  God  at  present,  yet  The  know- 
 "  labour  to  know  the  only  true  God,  and  Jesus  Christ  whom  he  hath  sent."  in'^^hr°st'ab'! 
 See  David's  advice.  "  And  thou  my  son  Solomon,  know  thou  the  God  of  thy  soiuteiy  ne- 
 fathers,  and  serve  him  with  a  perfect  heart.  No  service  performed  to  God  '''*'""'y- 
 will  be  accepted  tiU  you  arrive  to  a  true  and  saving  knowledge  of  God  in  Christ,  who 
 though  he  is  a  just  and  holy  God,  yet  in  his  Sou  he  is  reconciled  ;  all  that  know  not  God 
 
533  Till?.    TAKAIILTC    OF    TIIK    nOUSF.IIOLDF.n.  [doOIv    U. 
 
 shall  perisli.  "  My  people  peiisli  for  want  of  knowleJge."  It  h  not  enough  for  j'ou  to  he 
 taught  to  live  sober,  moral  lives  ;  no,  no,  but  God  i)roraiseil  "  to  give  his  people  pastors 
 after  his  own  heart,  that  should  feed  them  with  knowledge  and  unilerstamliiig,'"  Jer.  iii.  15. 
 Ignorance  is  dangerous.     "  They  know  not  me,  saith  the  Lord,"  Jer.  ix.  ;_!. 
 
 3.  If  God  hath  not  yet  given  you  his  special  grace,  yet  lahour  to  live  sober  lives,  and 
 iininove  your  natural  powers,  and  all  helps  ynu  have  in  order  to  put  a  curb  upon  all  in- 
 ordinate and  unruly  lusts  and  passions,  and  be  sure  avoid  wicked  and  protane  company. 
 
 4.  Be  mueh  in  reading  of  God"s  word,  and  in  prayer ;  God  will  be  fuuml  of  them  that 
 seek  him.  And  be  also  frequently  under  the  ministry  of  the  word,  and  hear  such  who 
 preach  Christ ;  Christ  being  the  great  Subject  they  continually  insist  upon.  Faith  comes 
 by  hearing.  Eut  it  is  Christ  then  that  must  be  preached.  How  shall  they  believe  in 
 Lira,  of  whom  they  have  not  heard  ? 
 
 5.  Never  rest  notwitlistanding  on  bare  hearing,  nor  be  satisfied  until  you  find  faith, 
 and  a  clianged  heart  wrought  in  you. 
 
 rjirents  ^-  ^''^  obedient  to  your  parents  in  all  things  in  the  Lord.     Disobedience 
 
 onnrht  with  to  parents  is  a  most  abominable  evil.  0  see  you  have  their  consent  in  mar- 
 obcyed.  ria;e,  when  you  think  to  change  your  condition  ;  but  seek  the  kingdom  of 
 
 God  first,  and  espouse  Christ,  and  then  you  will  strive  to  choose  the  better 
 yoke-fellow,  I  mean,  one  that  is  a  believer ;  for  it  is  a  sin,  or  a  breach  of  God's  holy 
 Jtatt.  vi.  33.  ])recept,  to  marry  with  idolatois,  or  with  profane  persons  :  for  as  this  was 
 forbid  under  the  law,  so  it  is  under  the  gospel  also  ;  nay,  this  was  one  of  the  sins  of 
 the  old  World,  for  which  God  brought  the  tluud  upon  it.  Make  conscience  of  serving 
 2Cor.  vi  II.  your  parents,  and  carry  it  with  all  due  reverence  to  them,  ami  cherish  them 
 )  Cor.  vii.  34.  .yvi,p|]  t],py  ]jQ  q\{[^  I  mean,  relieve  them  if  they  are  poor,  if  you  ever  expect 
 to  be  blessed. 
 
 7.  Take  heed  you  do  not  stide  your  consciences  about  convictions  of  sin  or  duty,  but 
 ];eep  your  consciences  always  tender,  and  nevfr  go  to  the  uttermost  hounds  of  your  li- 
 berty, lest  you  exceed  ;  and  beware  you  do  not,  above  all  things,  quench  the  Spirit  of  God. 
 
 H.  Observe  God's  providences  well,  and  improve  always  the  deaths  of  young  jieople  ; 
 be  sure  think  often  of  eternity,  and  of  the  shortness  and  nnc(*tainty  of  your  days  on 
 farth,  and  observe  religi(Hisly  the  Lord's  day.     0  sequester  that  wholly  nnlo  him  ! 
 
 II.  Labour  to  take  the  call  of  Christ,  and  go  early  into  his  vineyard.  Join  yuurselves 
 in  communion  with  some  true  church  of  Jesus  Christ ;  but  be  sure  see  that  you  are  hired, 
 and  first  approved  of  the  Lord  Jesus  Christ ;  for  some  are  grafted  in  the  visible  chiu'ch, 
 Joiin  XV.  I  ^^^^^  never  were  gi-afted  truly  and  spu-itually  into  Christ,  and  such  will  be- 
 2. 3.  come  withered  branches,  and  "  be  cut  off,  and  cast  into  the  fire,"  John  xv. 
 
 0.  "  !Many  are  called,  but  few  are  chosen."  0  that  you  may  be  helped  to  receive  in- 
 struction, and  follow  these  few  directions  !  so  may  you  be  happy,  and  God  have  glory,  to 
 whom  be  praise,  honour,  worship,  and  true  obedience  for  ever.     Amen. 
 
 SERMON     XLII. 
 
 TaJce  that  tvhich  h  thine,  and  cp  thy  wai; ;  I  unll  give  unlo  this  last,  even  as  nnlo  thee. 
 Is  it  not  laivful  for  me  to  do  what  I  will  with  my  own  ?     is  thine  eye  evil  because  mine  is 
 
 good  ? 
 So  the  last  shall  he  first,  and  the  first  last  :  for  many  are  called,   hut  few   chosen.— IhM. 
 
 XX.  li— 10. 
 
 These  words  close  this  parable,  and  from  hence  we  may  note, 
 
 Doct.  Tl;at  the  Lord  gives  or  bestows  the  blessings  of  his  grace  and  divine  favours 
 according  to  his  own  sovereign  pleasure,  and  rich  bounty  ;  aud  though  he  doth  thus,  yet 
 he  is  just  and  righteous. 
 
 In  speaking  to  this  proposition,  I  shall, 
 
 I.  Prove  the  tmth  of  this  point  of  doctrine. 
 
 II.  Show,  that  though  he  doth  thus,  yet  that  he  is  just  and  righteous. 
 HI.  Apply  it. 
 
 I.  That  Ciod  in  his  distributing  or  bestowing  his  blessmgs  aud  divine  favours,  acts  ac- 
 cording to  his  own  sovereignty, 
 1,  Appears  ia  liis  decree  of  eternal  election  and  predestiaution,  which  was  indeed  from 
 
SF.Ujt.    XLII.]  I'lIE   PAKABLK    OF    TIIK  ']lJUit.IK.LDl:U.  5.'i7 
 
 eternity.  "  For  whom  lie  diJ  foreknow,  them  lie  also  dul  predestinate,  to  Ic  conformed  to 
 tlio  image  of  his  Son,"  Horn.  viii.  2ii ;  Epii.  i.  4 :  that  is,  witii  a  Iviiowlcdge  of  approba- 
 tion ;  or  did  approve  of,  or  set  liis  heart  upon  tliem,  or  fixed  liij  rye  of  jiity,  good  will, 
 love,  and  favour  upon  tliein,  for  otherwise  he  furelcnew  all  men  and  things.  Election  is 
 .an  act  of  God's  sovereignty,  or  the  good  pleasure  of  his  will ;  for  whicii  he  passed  by  tlie 
 fallen  angels,  and  only  sets  his  hoart  upon,  and  chooses  some  of  the  lost  sons  of  Adam. 
 Election  necessarily  pre-supposeth  some  chosen,  and  the  rest  passed  by. 
 
 Question.  Did  God  pass  an  eternal  decree  of  rejirobation  on  angels  or  men,  as  a  simple 
 act  of  his  sovereignty,  without  any  respect  had  to  their  sin  or  disobedience  ? 
 
 Answ.  Some  are  bold  to  atiiim  he  did,  but  I  am  not  of  that  opinion ;  for  though  the 
 decree  of  election  was  before  the  world  began,  yet  the  execution  of  it  is  in  time,  and  the 
 angels  that  sinned  were  reprobated.  Keprobalion  was  not  tlie  cause  of  their  siu  ;  but,  as 
 1  conceive,  sin  was  the  cause  tif  their  beiug  reprobated  ;  and  so  the  reprobation,  or  rather 
 preterition  of  the  greatest  part  of  mankind,  refers  to  their  fallen  state,  or  considered  as 
 ungodly  men.  "  Turning  the  grace  of  God  into  wantonness,  denying  the  Lord  trod,  and 
 our  Lord  Jesus  Christ,"  Jude  4.  But  though  reprobation,  as  an  act  of  sin  the  pro- 
 God's  justice,  refers  to  the  creatures  of  sin  and  disobedience,  or  foreseen  ^^''"s  "''"so 
 wickedness,  and  hence  said  to  be  "  endured  with  much  long  sutiering,"  Horn.  tion. 
 ix.  22,  yet  election  to  everlasting  life  is  an  absolute  act  of  God's  sovereiga  grace, 
 without  any  respect  had  to  our  foreseen  faith,  holiness,  or  obedience,  because  „. . . 
 election  is  the  cause  of  our  faith  and  holiness,  ami  not  faith  or  Jiolincss  the  iioUuess  no 
 cause  of  election.  "  As  many  as  were  ordained  to  eternal  life  believed."  eiectfnn  but 
 Again  it  is  said,  "  Vf  e  were  chosen  in  him  before  the  foundation  of  the  world,  'he  eiTeota  ot 
 that  we  should  be  holy,  and  without  blame  before  him  in  love,"  Eph.  i.  4.         "  '"^''""" 
 
 O'jject.  But  doth  not  the  apostle  say,  the  children  being  not  yet  born,  neither  having 
 done  any  good  or  evil,  that  the  purpose  of  God,  according  to  election,  might  stand,  not 
 of  works,  but  of  him  tliat  calleth  ?  Bom.  ix.  11. 
 
 Answ.  1.  I  see  no  absolute  cause  to  carry  the  sense  of  the  words  to  refer  to  reproba- 
 tion, but  only  to  election,  whicli  is  said  to  be  not  of  works,  but  of  him  that  calleth. 
 
 1.  Because  mans  destruction  is  positively  said  to  be  of  himself:  though  if  it  be  as 
 some  men  affirm,  that  election  and  reprobation  refers  not  to  m.uikind  in  thuir  lapsed 
 state,  but  as  considered  in  innocent  Adam,  then  it  must  follow  that  man's  destruction 
 refers  not  to  the  fallen  state  of  sinful  man  ;  but  they  that  alhrm  this,  will  be  h.'ird  put 
 to  it  to  prove  it,  though  both  proceed  from  the  absolute  will  of  God,  who  might  have 
 let  all  mankind  perish  under  the  guilt  of  original  sin.  A  reverend  divine  shows,  there 
 is  difference  between  election  and  reprobation  in  three  or  four  things ;  he  hints  Dr.  Ames's 
 this  to  be  one,  i.  e.,  that  rcprobatiou  is  an  act  "  to  appoint  those  certain  ^^'iifow  of 
 nieu  to  whom  the  justice  of  God  should  be  made  manifest,"  viz.,  ungodly     los. 
 
 men,  Jude  4. 
 
 2.  Because  it  will  be  for  the  wickedness  of  men  they  shall  be  judged  and  condemned 
 at  the  great  day ;  God  will  not,  as  I  humbly  conceive,  say  to  the  ungodly  in  that  day,  I 
 made  you  on  purpose  to  glorify  my  justice,  and  to  damn  you,  to  make  my  p.iwer  and 
 pleasure  known  ;  no,  but  as  you  have  rebelled  against  your  Maker,  and  justified  your  fa- 
 ther Adam,  it  is  for  your  breach  of  my  law  that  you  come  under  my  curse  ana  wrath  ; 
 and  for  your  contemuing  and  slighting  my  grace,  I  pass  the  sentence  against  you. 
 
 This  1  conclude  always  ought  to  be  our  care,  viz.,  to  maintain  to  the  utmost  the  ab- 
 solute free  and  sovereign  grace  and  love  of  God  to  his  elect  in  their  salvation  (it  being  in 
 every  part  of  it,  without  anything  foreseen  in  them)  and  yet  that  sin  is  the  cause  of  man's 
 condemnation,  otherwise  his  destraction  cannot  be  said  to  be  of  himself.  If  election  was 
 not  absolutely  of  God's  free  grace,  it  must  be  of  our  works  ;  for  it  cannot  be  partly  of  our 
 works,  and  partly  of  God's  grace.  This  ti;e  apostle  shows  plainly,  "  Even  so  then  at 
 this  present  time  there  is  a  remnant,  according  to  the  election  of  grace."  "  And  if  it  be 
 of  grace,  then  it  is  no  more  of  works,  otherwise  gTace  is  no  more  grace  ;  but  if  it  be  of 
 works,  then  it  is  no  more  of  gi'acc,  otherwise  work  is  no  more  work,"  Bom.  xi.  5,  G. 
 There  is  no  mixing  grace  and  works  together,  for  one  would  destroy  the  nature  of  the  otlier. 
 
 {2.)  And  if  it  was  of  works,  or  of  foreseen  faith,  then  it  wonhl  be  of  the  will  of  man. 
 "  But  it  is  not  of  him  that  willeth,  nor  of  him  that  runneth,  but  of  God  that  showeth  mercy," 
 liom.  ix.  16. 
 
 (3.)  If  election  and  salvation  was  not  alone  of  God's  sovereign  grace,  it  would  be  uncer- 
 tain, depending  wholly  upon  the  iucoiisistcnt  and  wavering  principles  of  the  creature.  My 
 liethreii,  Lad  it  stood  uj.on  Adam's  will  a"<'  yhctlieiice,  it  Jia  1  beeu  more  Urm  than  to  stanl 
 
588  THE   PAEABLE   OF   THE   HOUSEHOLDER.  [bOOK   II. 
 
 upon  our  depraved  wills,  power,  and  obedience,  distinct  from  Almighty,  sovereign,  and  irre- 
 sistible gi-ace  in  Christ,  to  secure  our  standing.  For  Adam  bad  free  wiU  to  do  good  in  the 
 state  of  innocency,  but  0  bow  soon  did  he  fall,  though  he  had  no  depraved  nature,  and  but  a 
 young  devil  to  encounter  withal ! 
 
 3.  Election  is  wholly  bottomed  upon  God's  sovereign  grace,  because  whatsoever  is 
 supposed  (by  our  opponents)  to  be  the  coucUtion  of  it,  lies  under  God's  decree  to  give  unto 
 us,  as  well  as  the  election  of  our  persons  unto  eternal  life.  God  decreed  to  give  his  Spirit 
 to  his  elect,  to  renew  them,  to  sanctify  them,  and  his  grace,  particularly  faith  to  believe, 
 and  strength  to  persevere.  "  You  have  not  chosen  me,  but  I  have  chosen  you,  and  ordained 
 you,  that  you  should  go  and  bring  forth  fruit,  and  that  your  fruit  shoidd  remain,"  John  xv. 
 16.  Is  it  the  fruit  repentance  ?  is  it  faith  ?  is  it,"  obedience  ?  or  is  it  holiness  ?  we  are 
 ordained  to  bear  all  this  fruit,  and  that  our  fruit  shall  remain  also,  and  never  fail. 
 "  They  shall  not  cease  bearmg  fruit,"  Jer.  x\ai.  8. 
 
 G  d  hath  Secondly,  that  God  bestows  his  blessings  and  divine  favours  on  whom  he 
 
 mercy  on  '  will,  as  an  absolute  act  of  his  sovereign  pleasure,  and  free  grace  appears,  be- 
 wmhave  cause  he  says,  "I  will  have  mercy  on  whom  I  wUl  have  mercy,  and  I  will  have 
 mercy.  compassion  upon  whom  I  will  have  compassion,"  Rom.  ix.  15.  He  might  justly 
 
 have  condemned  all,  and  it  is  from  the  arbitrariness  of  his  will  and  inclinations,  he  hath 
 mercy  on  any.  Moreover,  this  of  God's  having  mercy,  necessarily  refers  to  man  fallen, 
 and  so  under  sin  and  misery  ;  the  elect  are  not  only  made  vessels  of  divine  goodness,  but 
 "  vessels  of  mercy  which  he  had  afore  prepared  to  glory,"  Eom.  ix.  23.  And  hence  also 
 God  saith,  "  my  word  shall  accomphsh  that  which  I  please,  and  it  shall  prosper  in  the 
 thing  whereto  I  send  it,"  Isa.  Iv.  11. 
 
 Thirdly,  Because  Paul  says,  "by  grace  ye  are  saved,  through  faith,  and  that  not  of  your 
 selves,  it  is  the  gift  of  God,"  Eph.  ii.  8.  I  have  also  in  opening  other  parables  proved,  that 
 repentance  is  G-od's  free  and  sovereign  gift.  Acts  v.  31,  2  Tim.  ii.  25 ;  and  faith  is  the  gift  of 
 God,  as  it  is  said  here,  and  not  of  ourselves  :  also  regeneration  is  wholly  of  God's  own 
 will ;  "  which  were  born  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man, 
 but  of  God,"  John  i.  13.  Likewise  saving  knowledge  is  God's  sovereign  gift.  "  To  you  it  is 
 given  to  know  the  mysteries  of  the  kingdom  of  heaven,  but  to  them  it  is  not  given,"  Mark 
 iv.  11.  Effectual  vocation  is  wholly  of  God's  sovereign  grace.  "And  hath  called  us  with  an 
 holy  calling,  not  accortUng  to  oiu*  works,  but  according  to  his  own  purpose  and  grace,  that 
 was  given  us  in  Christ  before  the  world  began,"  2  Tim.  i.  9.  Justification  is  of 
 God's  sovereign  grace.  We  are  justified  freely.  Adoption  also  is  an  act  of  God's 
 sovereign  grace,  he  vouchsafes  that  high  pri\alege,  not  in  common  to  all,  but  only  to  so 
 many  that  he  pleaseth.  So  also  eternal  life  is  given  as  an  act  of  God's  sovereign  grace. 
 "  As  thou  hast  given  him  power  over  aU  flesh,  that  he  shoidd  give  eternal  life  to  as  many 
 as  thou  hast  given  him,"  John  xvii.  2.  To  as  many,  is  plainly  restrictive,  and  limits  the 
 gift  to  a  certain  number.  "  Not  by  works  of  righteousness  that  we  have  done,  but  ac- 
 cording to  his  mercy  he  saved  us,"  Tit.  iii.  5. 
 
 Foui'thly,  That  God  doth  bestow  his  special  favours  and  divine  gi-ace,  as  an  act  of  his 
 sovereignty,  appears  yet  fuither,  because  no  man  hath  any  right  or  title  to  God's  pecuhar 
 love  and  favour  by  nature  ;  neither  can  any  purchase,  merit,  or  deserve  it  of  them. 
 
 I'lfthly,  All  things  indeed  whatsoever  God  doth,  he  acts  and  does  in  a  way 
 God  creating     of  sovereignty.     He  was  not  obUged  to  create  the  world,  that  was  only  an 
 
 this     world  o     J  o  _  »  J 
 
 did  it  as  an  act  of  of  his  Sovereign  pleasm'e,  and  so  was  his  forming  so  many  creatures, 
 vere'im'tv  '*""  ^'^'^  '^'^  uiorc,  giving  some  only  a  mere  sensitive  hfe,  and  to  others  a  rational 
 and  80  '  he  life.  Moreover,  all  his  acts  of  providence  are  acts  only  of  his  own  sovereignty ; 
 ways"'©!'  his  he  distributes  only  common  favours  to  some,  and  special  favours  to  others  ; 
 providences,      nches  to  some,  poverty  to  others  ;  he  raises  some  to  high  honour,  and  gives 
 
 them  crowns  and  kmgdoms  ;  and  from  some  to  whom  he  gives  crowns  and 
 on  God's  so-  kingdoms,  he  takes  away  those  crowns  and  kingdoms  at  his  own  pleasure  :  if 
 vereignty.        jjg  (-gj^gs  away  liealth,  and  liberty,  rich6s,  and  honour  from  men,  or  nations, 
 
 who  can  say  unto  him,  what  dost  thou  ?  He  smites  men  with  spuitual  judg- 
 ments, and  temporal  death,  even  as  he  pleaseth  ;  he  destroyed  the  world,  and  consumed 
 cities  to  ashes  in  a  moment,  as  he  saw  good  ;  all  is  at  his  will  and  pleasure.  Shall  God 
 be  charged  with  injustice,  in  taking  away  from  the  Egjq.itians  their  ear-rings  of  gold  and 
 silver,  and  jewels,  and  in  givmg  them  to  the  Israelites  ;  or  in  taking  away,  and  disposses- 
 sing the  seven  nations  of  Canaan  of  their  whole  land,  and  even  all  they  had,  and  which 
 was  perhaps  left  them  by  their  father  as  then-  own  proper  inheritance,  and  giving  it  to 
 his  own  people  ?  no,  certainly,  ^  For  the  earth  is  the  Lord's,  and  the  fulness  thereof." 
 
SEKM.  XLU.]  THE  PAEABLE   OF  TUE   HOUSEHOLDEK.  539 
 
 May  I  not  Jo  what  I  will  with  my  own  ?  WiU  you  deny  Mm  the  power  and  liberty 
 which  every  man  lays  claim  to,  and  would  vilify  him  that  should  deny  it  ?  "  The  Lord 
 makes  poor,  and  the  Lord  makes  rich :  he  bringeth  low,  and  Usteth  up  ;  he  setteth  some 
 among  princes,  anil  to  inherit  the  throne  of  glory,  whilst  others  sit  on  the  dunghill,  or  roU 
 in  the  dust,"  1  Sam.  ii.  7,  8.  The  world  is  not  governed  by  chance,  nor  is  the  bhnd 
 idol  fortune,  the  dispenser  of  honours,  estates,  kingdoms,  crowns,  or  want  and  po\erty  to 
 men  ;  but  every  one  hath  his  portion  of  the  Almighty,  he  sets  the  bounds  of  their  habita- 
 tions :  tilings  come  upon  men  not  from  second  causes,  or  by  the  uncertain  roUing  about  the 
 sphere  of  human  mutabihty  ;  but  by  God's  ruling  and  overruling  providence, 
 who  cast  the  world  into  hills  and  mountains,  and  made  the  estates  of  some  ^'*-  Ames, 
 men  to  ditler  from  others.  Shall  any  censure  God's  govermnent,  as  if  it  was 
 not  equal,  because  some  have  such  vast  treasures,  and  others  want  bread  to  eat  ?  God 
 would  be  just  and  holy  should  he  bring  in  an  enemy  upon  the  nation,  and  give  its  riches 
 unto  them,  and  make  us,  and  all  who  dwell  therein,  hewers  of  wood,  and  drawers  of 
 water,  or  send  tu'e  to  consume  our  cities  and  houses,  or  an  universal  plague,  and  take  away 
 aU  om-  Uves.  "  AU  nations  tremble  before  him,  whom  he  would  lie  slew,  and  whom  he 
 would  he  kept  ahve,"  Dan.  iv.  35.  "  The  Most  High  doth  according  to  his  will  in 
 the  army  of  heaven,  and  among  the  inhabitants  of  the  earth  ;  and  none  can  stay  his  hand, 
 or  say  unto  him,  what  dost  thou  ?"  Job  xxxiii.  13.  Is  he  to  be  judged  at  man's  bar  ?  He 
 giveth  no  account  of  his  matters.  If  he  will  raise  up  some  men  to  show  his  power,  and 
 make  known  his  wrath  upon  them,  or  to  be  a  plague  and  scourge  to  his  people  and  nations, 
 none  are  to  censure  him.  "  I  kill,  I  make  alive,"  Dent,  xxxii.  39.  "  He  hath  mercy  on 
 whom  he  will,  and  whom  he  will  he  hardens,"  Rom.  ix.  18. 
 
 Sixthly,  Moreover,  in  God's  giving  forth  his  choicest  blessings  in  the  ways  of  Ms  pro- 
 vidence, did  he  not  always  act  in  a  way  of  sovereignty  ?  as  elsewhere  in  this  ^^jj  apintuai 
 book  I  have  showed.  (1.)  In  Ms  choosing  and  callmg  of  Abraham,  and  blessings 
 making  known  Jesus  Christ  unto  him,  and  his  entering  mto  covenant  with  him,  o^^a  sov™ 
 and  in  giving  Mniself  to  be  his  God,  and  in  lea\dng  the  rest  of  the  world  in  reiguty. 
 his  days,  in  darkness,  and  gross  idolatry.  (2.)  In  choosing  the  chikh'en  of  Israel,  and 
 giving  them  his  laws  and  ordinances,  and  letting  all  other  nations  remain  ignorant  of  Ms  mind 
 and  wiU,  church  and  true  worsMp,  for  near  2000  years.  (3.)  Also  in  the  gospel-day  did  he 
 not  choose  a  few  fishermen  (mean  and  contemptible  persons)  and  make  them  his  disciples  and 
 apostles,  refusing  to  call  the  Scribes  and  Pharisees,  and  learned  Rabbins  amongst  the  Jews  ? 
 and  what  reason  doth  our  Lord  give  of  these  things  ?  pray  see  that  notable  text.  Matt.  xi. 
 25.  "  At  that  time  Jesus  answered  and  said,  I  thank  thee,  0  Father,  Lord  of  heaven  and 
 earth,  because  thou  hast  Md  these  things  from  the  wise  and  prudent,  and  hath  revealed 
 them  unto  babes  :  even  so  Father,  for  so  it  seemeth  good  in  thy  sight,"  Matt.  xiii.  10. 
 Also  it  is  said  at  another  time,  the  disciples  came  unto  him,  and  said  unto  him,  "  Why 
 speakest  thou  to  them  in  parables  ?  he  answered  and  said,  because  it  is  given  to  you  to  know 
 the  mysteries  of  the  kingdom  of  heaveu,  but  to  them  it  is  not  given."  They  are  not  the 
 persons  my  Father  and  I  set  our  hearts  upon,  they  are  none  of  God's  elect,  they  are  not  to 
 know  these  things.  In  both  these  places  our  blessed  Saviour  shows,  that  in  these  tilings 
 God  only  acts  in  a  way  of  sovereignty,  it  is  his  own  will  and  pleasure  so  to  do.  "  May  I 
 not  do  what  I  will  with  my  own  ?" 
 
 Seventhly,  what  reason,  but  only  that  of  God's  own  sovereign  pleasure,  can 
 be  given,  why  in  this  latter  age  of  the  world,  he  gives  the  gospel  to  one  nation     J^jf  "','''^" 
 and  not  to  another,  and  that  so  few  have  the  clear  light   thereof  in  any  king-     tlw  gospel, 
 dom  of  the  earth,  as  we  have  it ;  and  why  have  some  cities  and  towns  in  Eng-     Gu'd's''sover- 
 land  a  clearer  ministration  of  the  gospel  than  many  others  ?  or  why  are  some     ciKu  win 
 wrought  upon  under  the  word,  where  it  is  truly  antl  powerfully  preached  (their     °^  pleasure, 
 hearts  being  opened  )  and  others  never    feel  its  power  and  divine  efficacy  ? 
 Doth  not  tliis  wholly  rise  from  the  sovereign  love  and  grace  of  God  to  some, 
 which  is  not  afi'orded  to  others  ?  also  why  are  some  learned  men,  men  of  great  uatiu-al  wis- 
 dom, and  acquired  parts,  left  so  ignorant  of  Christ,  and  of  the  glorious  doctrine  of  the 
 gospel,  and  of  the  divine  power  of  grace  upon  their  hearts  ?  whereas  many  poor,  mean,  and 
 ignorant  persons  have  great  light,  wisdom,  and  knowledge  given  to  them.     Moreover,  doth 
 not  the  Apostle  ascribe  the  whole  success  and  increase  of  Ms  ministry  unto  God  ?  "  I  have 
 planted,  and  Apollos  watered,  but  God  gave  the  mcrease,"  1  Cor.  m.  6.     And  again  he 
 saith,  "  We  have  this  treasure  m  eartMy  vessels,  that  the  excellency  of  the  power  might  be 
 of  God,  and  not  of  us.     "  Who  maketh  thee  to  ditler  from  another  ?"  1  Cor.  iv.  7. 
 
 Lastly,  is  it  not  said,  "  Of  Ms  own  will  begat  be  us,  by  the  word  of  truth?"  Jam.  i.  18,  not 
 
C'lO  TUK   PARABLE    Of    THE   IIOI.'EEIIOIDF.E.  [cnOK  II. 
 
 of  our  will,  but  of  his  own  ynU.  and  sovereign  pleasure  ;  see  Jcihn  i.  13.  "^^^licll  were  bora 
 not  of  blooil,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  Cuul' 
 
 But  to  proceed  to  the  next  thing  proposed. 
 
 II.  I  shall  sliow,  that  though  the  holy  God  doth  all  things  according  to  his  own  will  or 
 povcreign  pleasure,  yet  he  is  just  and  righteous. 
 
 (iniiHjMst,  1.     Because  he  is  perfectly  just  and  righteous  in  his  nature,  yea  justice, 
 
 '.|l'i",'"'' .'"" .  truth,  and  goodness  itself;  so  that  it  is  absolutely  repugnant  to  the  rectitude 
 cirBuvtre.gu-  of  his  pure  and  spotless  nature  to  do  anything  that  is  not  just,  righteous, 
 '*'•  and  good  ;  no,  he  could  as  soon  cease  to  be  God,  as  to  do  otherwise. 
 
 2.     It  might   iurther   be   demonstrated   from    God's   own    infinite   blessedness  which 
 Cole.  he  possesseth  in  himself  before  the  world,  or  any  creature  was  made  :  he  did  not 
 
 (saith  one)  malce  them  for  any  need  he  had  of  them,  but  fur  his  own  pleasure  they  were 
 and  are  created,  &c.,  and  if  he  need  them  nut,  there  could  be  no  need  or  reason  why 
 he  should  make  them  such,  or  to  such  an  end  as  not  merely  overvalued,  and  their  end 
 attained,  withtiut  doing  wrong  to  any.  The  motives  of  which  men  are  induced,  or  swayed 
 to  do  wrong,  are  chiefly  two. 
 
 1st.  To  attain  something  they  have  not,  fto  malre  them  more  happy)  as  Ahab  slew 
 Xaboth  for  his  vineyard,  and  Athaliah  all  the  seed  royal  to  get  the  throne. 
 
 I  Kings  xxi.       Qj._ 
 
 •jKingsxi.  I.  2ndly.  To  secure  what  they  have.  Pharaoh  oppressed  the  Israelites, 
 lest  growing  mighty,  they  should  shake  off  his  yoke,  and  get  themselves 
 Exod.  i.  10.  |.|jjj.  ^^  jijg  ggj-yigg  .  ;i5,,i  ag  Jeroboam  set  up  calves  to  keep  the  people  at 
 iT^Vs"^'  '^""  home,  and  firm  to  himself.  And  the  Jews  put  Christ  to  death,  lest  the 
 "  Romans  should  come  and  take  away  their  place  and  nation,"'  John  xi.  48. 
 These  two  things  share  the  parentage  of  all  oppression,  and  wrong-doing  in  the  world, 
 neither  of  which  are  compared  with  the  gieat  and  blessed  God,  for  all  things  are  his  al- 
 ready, he  possesseth  heaven  and  earth,  and  all  the  hosts  of  them,  with  an  absolute  power, 
 and  rii'ht  to  dispose  of  them  :  and  what  can  be  added  to  tliat  which  is  infinite. 
 God's  aiisn-  3.  Such  is  his  infinite  power,  privilege,  and  sovereignty,  that  aU  creatures 
 lute  power  gyg  absolutely  under  subjection  to  him,  and  he  hath  the  same  power  over  them 
 may  lU.  what  all,  as  tlio  potter  over  his  clay  ;  "  Vt'lio  maketh  one  vessel  unto  honour,  and 
 he  piL:iseih.  g^jther  to  dishonour,"  I!om.  xi.  21.  "  Shall  the  thing  formed  say  unto  him 
 that  formed  it,  why  hast  tliou  made  me  thus ':"  ver.  20.  Shall  silly  mortals  arraign  the 
 wisdom,  holiness,  and  sovereignty  of  God  at  the  bar  of  their  depraved  reason  ?  shall  they 
 dispute  with  their  Maker  ?  they  may  argue  with  their  fellow  creatures  about  their  human 
 aft'airs,  but  not  with  their  Creator,  who  gives  no  account  of  his  matters.  God  may  choose 
 some  of  the  lump  of  mankind,  and  reject  otliers,  and  give  no  account  of  his  so  doing  to 
 us  ;  for  such  is  the  absolute  power  of  God  over  all  his  creatures,  whom  he  also  found 
 marred  in  his  hand,  that  he  may  do  whatsoever  he  pleaseth  with  them.  Nay,  my  bre- 
 thren, what  mere  mortal  can  be  blamed  for  bestowing  his  own  acts  of  bounty  as  he  steth 
 good  ?  and  to  deny  that  power  would  make  him  very  uneasy,  and  render  him  unhappy, 
 and  little  to  value  what  he  hath.  And  therefore  to  deny  God  this  power,  and  freedom, 
 and  perfection,  is  to  rob  him  of  one  of  the  chiefest  jewels  of  his  crown  (if  I  may  so  say)  for 
 shall  earthly  princes,  nay,  every  sorry  man,  have  power  to  bestow  their  favours  on  whom 
 they  please ;  and  shall  God  be  denied  this  liberty,  to  whom  all  nations  and  creatures  are 
 more  in  subjection,  than  the  smallest  dust  under  our  feet  is  to  us  ?  "  for  all  nations  are  to 
 him  less  than  nothing,  and  vanity  :"  let  the  Almighty  but  withhold  his  sustaining  inllu- 
 cuces,  and  they  all  vrould  fall  themselves;  though  he  remains  the  same,  and  changes  not 
 for  ever. 
 
 God  appeals  4.  Consider  how  our  Lord  appeals  to  men  everywhere  in  his  word,  about 
 to  men  about    his  righteousness  and  iustice  with  which  he  is  clothed  ;  and  observe  well  the 
 
 Ins  nphlcons  o  "^  c    i         t  •  c  i  ■  •  ^  n^lil 
 
 actings  tu-  constant  rule  and  measure  oi  tlie  dispensations  ot  Ins  providences,  all  tliat  lie 
 \v.irdsaii.  does  in  time  is  done  in  judgment, -nisdom,  and  righteousness,  being  all  done 
 ^"'o-  according  to  the  counsel  of  his  ov,n  wLU,  not  without  deliberation,  or  rashly. 
 
 "  He  lays  judgment  to  the  nile,  and  righteousness  to  the  plummet,''  Isa.  xxviii.  17.  "  "Who 
 ever  perished  being  innocent,  or  where  were  the  righteous  cut  off  ?"  Job  iv.  7.  Alas, 
 there  is  none  righteous  in  themselves  :  to  slay  the  innocent,  the  Lord  ever  showed  his  al)- 
 horrence.  To  justify  the  wicked,  or  condemn  the  righteous,  are  both  an  abomuiatiou  to 
 God  ;  that  is,  it  is  hateful  to  him,  or  contrary  to  his  holy  nature. 
 
 0,     The  justice  and  righteousness  of  God  is  further  evidenced  by  his  holy  law,  it  result- 
 ing from  the  perfect  rectitude  of  his  holy  nature,  '  The  hiw  islioly,  uud  the  couanundment 
 
SEKM.  X!,1I.]  TUE   TATtAULL   OF    TUi;   lIOfoKIIuLDE:;.  541 
 
 holy,  just,  ami  gooJ,"'  Piom.  vii.  12.  Tiie  iirecept.;  of  the  moral  law  are  goo.l,  tlierefuro 
 coniraandeil ;  and  hence  the  law  is  but,  us  it  were,  a  written  transcript  of  Gods  holy  na- 
 ture ;  and  how  is  holiness,  aud  exact  justice  and  righteousness,  both  commanded  and  com- 
 Uie7ided  in  the  law  of  God  ? 
 
 (i.  The  righteousness  of  God  is  also  manifested  in  his  punishing  all  unrigh-     ^ocVs     law 
 teousness  and  injustice- of  men.     "It  is  their  own  wickedness  that  corrects    just  and  righ- 
 tliem."     No  man  is  destroyed  but  for  his  own  iniquity.     Moreover,  God  doth     '*''""■ 
 not,  will  not  spare  to  correct  his  own  elect  when  tliey  sin,  or  do  unjustly. 
 
 7.  Because  he  will  "  judge  the  world  in  tlie  great  day,  in  righteousness,  by  Jesus  Christ," 
 Acts  xvii.  31.  It  will  then  be  evinced  to  every  man's  conscience,  though  God  bestows  his 
 bounty,  and  choicest  favours,  as  an  act  of  his  sovereignty,  and  refuses  to  do  that  for  some 
 which  he  does  for  others  ;  yet  that  there  is  no  injustice,  nor  unrighteousness  in  him. 
 
 y.  I  might  further  argue,  from  the  consideration  of  that  state  and  condition  Every  mnn 
 all  men  naturally  are  in,  by  means  of  sin,  being  rebels  against  God,  and  walk-  Gud'7wratii. 
 ing  in  the  very  steps  of  their  father  Adam,  deserving  nothing  but  wrath,  and 
 the  displeasure  of  God.  Have  any  a  right  or  title  to  the  grace  and  peculiar  favours  of 
 God,  or  can  they  do  any  thing  to  oblige  him,  or  lay  him  under  obligation  in  justice  to  be- 
 stow his  favours  upon  them  ?  Do  not  all  mankind  naturally  liate  the  holy  God  ;  nay,  is  there 
 not  enmity  in  their  wicked  and  carnal  minds  against  him  ?  0  if  so,  what  an  j,  j^  ,vondor- 
 ainazuig  wonder  is  it,  he  shows  mercy  unto  any,  and  more,  that  he  liath  com-  fui  fuvuur 
 passion  on  so  many  !  it  wholly  risetli  from  his  iulinite  love  let  according  to  *"y"i;sa\ca 
 the  divine  will,  without  any  desert  or  motive  in  us,  to  stir  liim  up  so  to  do  ;  nor  was  he  un- 
 der any  constraint  or  necessity  arising  from  bis  nature,  to  save  any  fallen  sinner  of  Adam's 
 race,  any  more  than  to  show  pity  upon  tlie  fallen  angels;  neither  doth  God's  sovereign 
 grace  displayed  to  some  men,  make  the  case  of  the  rest  worse,  as  I  have  showed  in  open- 
 ing another  parable.  For  all  had  inevitably  perished,  if  Almighty  power,  and  5,,.^  „,^  ^^^_ 
 sovereign  love,  bad  not  been  extended  to  a  few  ;  had  not  God  plucked  some  tie  or  the  u- 
 tmt  of  the  fire,  all  had  been  burned,  all  would  have  thrown  away  and  subjected  ■'".^oiKui-a.' 
 themselves  to  sin  and  the  devil,  an<l  so  have  perished  for  ever.  "  Friend,  1  do 
 thee  no  wrong,"  itc.  "  Is  it  not  lawful  for  me  to  do  what  I  will  with  my  own  ;  is  thine  eye 
 evil,  because  mine  is  good."  Does  God  do  any  wrong  to  those  guilty  rebels  he  condemus, 
 because  lie  has  mercy  on  a  few  that  deserved  the  same  punishment. 
 
 APPLICATION. 
 
 1.  From  hence  let  proud  mortals  learn  wisdom,  and  strive  to  humble  themselves  at  the 
 foot  of  God,  what  siguiiies  their  vain  and  presumptuous  confidence  ?  also  let  none  trust  in 
 latter,  or  death-bed  repentance.  Tears  cannot  procure  grace,  neither  do  you  know  you  shall 
 then  have  any  sense  of  your  misery,  who  have  slighted  God's  mercy. 
 
 2.  Let  none  condemn  the  doctrijie  of  God's  sovereignty,  nor  go  about  to  arraign  his 
 wisdom  at  their  bar,  God  will  make  all  know  one  day,  that  he  is  just,  in  having  mercy 
 upon  some,  and  not  upon  all.  Shall  God  be  censured  if  he  extends  not  ecpial  grace  and  fa- 
 vour to  all  men  alike  :  0  how  may  this  severely  reprove  such  bold  aud  daruig  persons, 
 wiiose  notions  intimate,  that  God  may  not  do  what  he  will  with  his  own. 
 
 o.  Let  all  bow  before  the  Most  High  God,  and  acknowledge  his  sovereignty  over  them, 
 and  cry,  "  If  God  peradventure  will  give  them  repentance,  to  the  acknowledging  of  the 
 truth,"  2  Tim.  iii.  25.  All  men  are  bound  to  submit  to  God  their  Maker,  to  bow  their 
 knees  before  him.  "  He  is  the  Lord,  and  worship  tliou  him,"  Psal.  xlv.  11.  lie  directs 
 you  to  fear  his  name,  to  forsake  your  sins,  to  hear  his  word,  to  believe  in  his  Son,  and  let 
 every  one  seek  to  him  for  help'to  do  those  things  ;  and  though  they  are  not  sure  they 
 shall  obtain  his  special  favour,  yet  ]/eradveiiture  they  may ;  but  if  they  go  on,  and  make 
 no  impi-ovement  of  the  means  he  directs  them  to  use,  what  can  they  expect  but  bis  eter- 
 nal wrath  ?     "  For  who  ever  hardened  himself  against  God,  and  prospered  r"  Job  ix.  4. 
 
 4.  Exhort.  Be  exhorted  to  come  to  Christ,  to  believe  in  him  :  hath  he  not  promised 
 such  shall  find  rest  to  their  souls  ?  Clirist  is  tendered  to  sinners,  as  sinners,  to  such  who 
 are  sick,  or  are  sensible  sinners  :  if  thou  art  righteous  in  thine  own  eyes,  thou  wilt  not  go 
 to  Christ,  thou  seest  no  need  of  hinl  as  the  Physician  of  thy  soul. 
 
 Object.  I  am  (I  fear)  not  humbled  enough,  I  must  see  myself  utterly  lost,  and  be  broken 
 more  than  I  am,  before  I  go  to  Christ. 
 
 (1.)  Answ.  A  man  may  be  under  legal  Immihation  and  brokeuuess  of  heart,  and  yet 
 never  come  to  Christ,  but  rather  flee  from  him. 
 
 (2.)  All  humiliation,  before  faith  is  wrought  in  thee,  signifies  nothing  :  true  soitow  fur 
 
G42  THE   PAKABLE   OF   THE   HOUSEHOLDER.  [uOOK   II. 
 
 sin  rises  from  a  sight  and  sense  of  the  love  and  pardoning  gi-ace  of  God  in  Christ.     0 
 look  to  him,  believe,  and  then  mourn  ! 
 
 (.3.)  Tliou  must  not  plead  tliy  brokenness  of  heart,  but  a  broken  Jesus  :  come,  acknow- 
 ledge thyself  a  sinner  and  a  rebel,  but  yet  put  God  in  mind  of  what  Christ  hath  done, 
 and  plead  his  free  pardon,  and  fidl  proclamation  to  all  that  fly  to  him  for  mercy,  through 
 a  crucified  Saviour. 
 
 5.  Wliat  I  have  said  may  tend  tc  vindicate  the  holy  and  righteous  proceedings  of  God 
 ■with  sinners  ;  though  their  eyes  are  evil,  yet  his  are  good  :  "  Wisdom  is  justified  of  her 
 children."  No  humble  sinner  but  will  acknowledge  God  is  just  and  righteous,  though  he 
 is  condemned. 
 
 6.  Let  all  tremble  before  the  mighty  God,  and  fear  to  offend  him ;  for  he  cannot  but 
 punish  their  iniquity,  because  he  is  just  and  righteous  ;  sin  shall  not  go  unpunished,  and 
 let  such  know  who  fly  not  to  Christ,  and  plead  not  his  atonement,  who  bore  our  sins  on 
 his  own  body.upon  the  tree,  they  must  bear  the  weight  of  it  themselves  for  evermore. 
 
 7.  Moreover  this  doctrine  reproves  such  that  ascribe  the  power  of  converting  grace  to 
 the  wiU  of  man,  as  if  the  will  of  man  determineth  the  whole  success  of  preaching  the  gospel, 
 and  that  it  is  not  determined  by  the  sovereign  will  of  God  ;  or  as  if  the  gi-ace  of  God  was 
 at  the  disposing  of  the  will  of  sorry  and  impotent  men,  and  that  God  must  wait  upon  the 
 creatm'e,  to  see  whether  his  love,  his  grace,  and  favour  shaU  be  eftectual  or  not,  to  the 
 great  end  he  manifesteth  it. 
 
 8.  But  to  return  to  the  poor  sinner  ;  0  come  and  be  persuaded  to  put  in  for  a  share 
 of  God's  sovereign  favom- !  what  though  but  a  few  are  chosen,  nay,  but  twenty  in  this 
 great  city  (where  perhaps  are  many  thousands)  yet  how  knowest  thou  but  tlmu  mayest  be 
 one  of  the  twenty  ?  Our  Lord  commands  us  to  strive  to  enter  in  at  the  strait  gate.  The 
 people  of  Nineveh  had  not  that  encouragement  to  repent  as  you  have.  Jonah  was  not  sent 
 to  preach  repentances,  and  pardon  to  them  upon  repentance  ;  no,  he  comes  with  no  promises 
 of  mercy,  but  that  in  forty  days  they  shall  be  destroyed ;  and  yet  God  executed  not  his 
 conditional  threatening  ;  for  had  it  been  absolute,  they  had  perished  as  Jonah  declared  ; 
 yet  he  no  doubt  knew  not  this,  as  appears  by  the  discontent  that  took  hold  of  him,  think- 
 ing he  should  be  branded  for  a  false  prophet. 
 
 Object.  If  I  knew  I  was  elected,  I  would  do  as  you  say. 
 
 Answ.  1.  Suppose  you  were  sick,  would  you  not  go  to  a  physician,  unless  you  knew 
 God's  decree,  whether  you  should  live  or  die  ? 
 
 2.  You  begin  at  the  wrong  end  of  the  work  ;  would  you  be  at  the  top  of  the  ladder 
 before  you  set  your  feet  on  the  first  round  ?  see  that  you  are  effectually  called,  and  so  you 
 may  know  you  were  elected. 
 
 Quest.  But  why  doth  God  act  in  a  way  of  sovereignty  ? 
 
 Answ.  1.  If  God  did  not  show  special  favour  to  some,  none  would  be  saved  at  aU,  as 
 I  just  now  told  you. 
 
 2.  God  acts  thus,  because  so  ran  his  eternal  love  and  decrees  ;  accorchng  to  his  love, 
 his  purpose  before  time,  or  in  eternity,  so  he  acts  in  time. 
 
 "  For  many  are  called,  but  few  are  chosen,"  ver.  16. 
 
 This  is  given  as  the  gi-and  reason  of  God's  acting  after  this  manner,  by  our  Lord  himself. 
 And  this  the  blessed  God  declares  by  the  prophet,  "  The  Lord  appeared  to  me  of  old,  say- 
 ing, yea,  I  have  loved  thee  with  an  everlasting  love,  therefore  'svith  loving-kindness  have  I 
 drawn  thee,"  Jer.  xxxiii.  3.     It  is,  that  his  purjjose  according  to  election  might  stand. 
 
 3.  Because  a  seed  is  given  unto  Christ,  and  them  he  was  sure  of  before  he  laid  down 
 his  hfe,  or  else  he  might  have  shed  his  blood  in  vain ;  and  to  the  end  his  death  might  not 
 be  in  vain,  God  singled  out  some  whom  he  gave  to  his  Son,  and  for  whom  Christ  in  a 
 special  manner  died,  and  not  for  their  good  only,  but  in  their  stead  also,  so  that  them,  he 
 says,  he  must  bring,  and  none  of  them  he  must  lose,  John  x.  16. 
 
 4.  It  is  that  God  may  magnify  his  love  and  mercy  to  some,  and  his  ^Tath  and  divine 
 justice  upon  others  ;  he  wQl  havegloiy  in  them  that  perish,  as  well  as  in  them  that  are  saved. 
 "  God  made  all  things  for  himself,  yea,  even  the  wicked  for  the  day  of  evil,"  Prov.  xvi.  4, 
 Not  an  innocent  person,  not  man  in  his  perfect  state,  but  lapsed  or  sinful  man,  or  wicked 
 and  imgodly  men  he  made  for  the  day  of  wrath. 
 
 5.  It  is,  that  all  beUevers  may  have  strong  consolation,  and  ascribe  for  ever  the  glory 
 of  their  salvation  to  God's  rich  and  distinguishing  grace  alone,  and  that  they  might  admire 
 his  love  and  sovereign  pleasure,  manifested  unto  them  in  Jesus  Christ,  to  all  eternity  ;  to 
 whom  be  glory,  honour,  and  praises,  for  ever  and  ever,  Amen. 
 
PARABLE 
 
 MAEEIAGE     SUPPEE     OPENED, 
 
 BOOK    III. 
 
 SERMON    I. 
 
 And  Jesus  answered,  and  spake  again  to  them  by  parables,  and  said,  8^c.  The  kinc/dom 
 of  heaven  is  like  unto  a  certain  king,  that  made  a  marriage  for  his  Son.  And  sent 
 forth  his  servants  to  call  them  that  were  hidden  to  the  wedding,  and  they  would  not  come. 
 Again,  he  sent  forth  other  servants,  saying,  tell  them  which  are  bidden,  behold,  I  have 
 prepared  my  dinner,  my  oxen  and  my  failings  are  killed,  and  all  things  are  ready, 
 come  to  the  marriage.  But  they  made  light  of  it,  and  went  their  ways,  one  to  his 
 farm,  and  another  to  his  merchandize. — Matt.  xxii.  14. 
 
 Brethren,  I  shall  in  spealdng  unto  this  paiable,  take  my  usual  method,  viz., 
 
 1.  Give  the  scope  of  the  parable. 
 
 2.  Open  every  part  of  it  pai'ticularly. 
 
 3.  Kaise  several  propositions  from  divers  chief  thiugs  that  are  contained  therein. 
 
 4.  Make  application  of  each  proposition. 
 
 1.     As  to  the  chief  or  main  design  or  scope  of  the  parable. 
 
 1.  Our  blessed  Saviour  hereby  strove  to  convince  the  Jews  of  God's  great     '^^^  scope  of 
 love  unto  them.     And  not  only  of  his  love  to  the  Jews,  but  it  tends  to  mani-     opened, 
 fest  his  infinite  love  and  goodness  unto  the  Gentiles  also,  and  of  God's  graci- 
 ous calling  of  them,  upon  the  Jews  rejecting  of  his  Son.     Brethren,  vfhat  an  amazing  con- 
 decension  is  here  showed,  that  the  gi-eat  King,  or  Almighty  God,  the  Creator  of  all  things, 
 should  send.his  own  Sou  to  become  a  Surety  for,  and  a  Suitor  to  the  lost  children  of  Adam. 
 
 Here  is  no  marriage  offered,  nor  designed,  for  the  fallen  angels  ;  God  did  not  send  his 
 Son  to  espouse  angelic  nature,  "  Verily,  he  took  not  unto  him  the  natui-e  of  angels,  but 
 the  seed  of  Abraham,"  Heb.  xi.  16.  Look  what  nature  the  Son  of  God  took  hold  of,  that 
 nature,  or  those  of  that  sort,  he  came  to  espouse  and  to  marry  unto  Mmself  for  ever  ;  and 
 that  was  the  nature  of  man. 
 
 2.  ''•Ve,  by  the  design  and  scope  of  this  parable  also,  may  see  Jesus  Christ  discovereth 
 to  all  the  world,  the  horrible  sin  and  ingratitude  of  the  Jews,  who  had  the  first  offer  of  his 
 great  love  and  mercy  ;  he  said  himself,  "  He  was  not  sent  but  to  the  lost  sheep  of  the 
 house  of  Israel."  That  is,  not  first  sent,  for  he  was  also  sent  to  be  God's  salvation  to  the 
 ends  of  the  earth,  "  He  came  unto  his  own,  and  his  own  received  him  not,"  John  i.  11 ; 
 they  rejected  him,  and  barbarously  murdered  him,  instead  of  espousing  him. 
 
 3.  This  parable  seems  to  show  the  cause  or  reason  of  the  ruin,  rejection,  and  utter  de- 
 struction of  the  Jewish  nation,  and  the  city  Jerusalem  ;  or  what  was  the  cause  why  wrath 
 came  upon  them  to  the  uttermost  ? 
 
 4.  It  also  discovers  that  many  who  have  the  outward  ministration  of  the  Gospel  shall 
 perish  eternally  ;  though  many  are  called,  by  the  external  preaching  thereof,  yet  but  few 
 are  chosen  ;  the  gospel  comes  in  word  only  to  the  most  of  those  who  have  it,  and  in  power 
 to  none  but  those  who  are  elected  unto  eternal  life,  they  are  such  only  that  are  ordained 
 to  everlasting  life,  that  beheve. 
 
544  ti:k  rAiiABLE  o?  thi',  j\i.\.v;iuage  srprEn.  [rooK  iii. 
 
 r>.  The  design  aiul  scope  of  tliis  parable,  shows  also,  it  was  the  gracious  purpose  of 
 Actsxiii.  48,     God,  upon  the  rejection  of  the  Jews,  to  call  the  Gentiles. 
 
 0.  Moreover,  it 'discovers  that  great  unworthincss  of  poor  sinners,  whether  Jews  or 
 Gentiles,  to  have  this  most  gracious  offer  of  Christ  wade  unto  them.     For, 
 
 1.  Those  Jews,  which  were  called  and  invited  to  this  marriage,  who  came,  were  such 
 that  lay  iu  the  streets  and  lanes  of  the  city,  which  were  "  the  poor,  the  maimed,  the  halt, 
 and  blind  ;  such  who  were  mere  beggars,  the  baser  sort,  such  that  were  utterly  unworthy 
 to  come  into  the  presence  of  such  a  king's  court,  and  much  more  unworthy  to  have  an 
 offer  to  become  the  spouse  of  Jesus  Christ,  or  to  be  embraced  in  his  arms. 
 
 2.  And  those  of  the  Gentiles,  who  were  effectually  called,  were  such  that  were  found 
 in  the  high-ways,  and  under  hedges.  "  And  the  Lord  said  unto  bis  servants,  go  to  the 
 high-ways  and  hedges,  aud  couipel  them  to  come  in." 
 
 7.  It  shows  also  that  every  man  and  woman,  that  rejects  the  offers  of  grace,  (though 
 not  such  that  were  elected)  shall  be  left  without  any  excuse  at  tlie  day  of  judgment,  they 
 shall  be  all  speechless  ;  and  it  will  be  manifested  unto  their  own  consciences,  that  it  was 
 for  their  own  horrid  wickedness,  aud  refusing  to  accept  of  Christ,  that  they  shall  be  cast 
 and  condemned  at  that  day  ;  they  preferring  the  things  of  this  life,  viz.,  their-  sinful  pro- 
 fits and  pleasures,  above  Jesus  Christ,  or  eternal  life  aud  glory  in  heaven. 
 
 St.  Luke  hath  this  parable,  chap,  xiv.,  and.  in  some  things,  is  more  large  and  full  than 
 Matthew,  which  has  occasioned  some  to  think,  that  our  Saviour  spake  the  same  parable 
 twice,  upon  different  circumstances,  or  reasons  ;  let  that  be  how  it  will,  I  pur])ose  to  speak 
 unto  this  parable,  with  respect  bad  unto  both  the  evangelist,  and  not  give  a  distinct  expo- 
 sition.    But  to  proceed, 
 
 1.     By  the  kingdom  of  heaven,  here,  I  understand,  is  signified,  the  pro- 
 oiie^nwi'.  cecdings  and  equable,  or  righteous,  dispensation  of  God  in  the  dispensation 
 
 of  the  gospel,  with  the  children  of  men,  in  order  to  their  entrance  to  the  kingdom  of  glury. 
 i)y'tije"Kin'^'         2.     By  the  certain  King,  is,  no  doubt,  meant  the  great  God  and  King  of 
 
 heaven  and  earth,  the  King  of  kings,  and  Lord  of  lords. 
 ■\vii"t  nirant  o.  By  his  Son,  is  intended,  our  Lord  Jesus  Christ,  who  is  the  Son  of  God, 
 eon.''"'^'"*"' "  '^y  ^^  eternal  generation,  as  well  as  by  that  wonderful  conception  of  his  in  the 
 womb  of  tlie  virgin,  and  as  so  considered,  he  became  a  more  lit  and  suitable 
 match,  and  Bridegroom,  to  espouse  and  marry  sinners,  being  "  flesh  of  our  flesh,  and  bone 
 of  our  bone." 
 
 4.     By  the  marriage,  is,  meant,  the  soul's  union  with  the  Lord  Christ,  or 
 ''''■  ^'  ^'''       that  divine  and  spiritual  marriage  with  him,  according  to  the  nature  of  the 
 ■vvhnt  meant     Covenant  of  grace,  it  being  evident,  that  in  divers  places  of  the  holy  scripture, 
 iiy  tiiia  mar-     that  oiu'  Union,  by  faith,  with  the  Loi'd  Jesus  Clirist,  is  set  forth  by  a  raar- 
 °'"    ^  riage  ;    he  is  called  a  bridegi-ooni,  and  the  church  his  bride,  he  an  husband, 
 
 12,13.'    '     ■     and  believers  his  spouse  or  wife.     "  I  have  espoused  you  to  one  husband,  th.at 
 I  may  present  you  a  chaste  vu'gin  unto  Christ,"  2  Cor.  xi.  2. 
 5.  "  I  have  prepared  my  dinner."  Luke  calls  it  a  supper,  "  A  certain  man  made  a  great 
 supper,  and  bade  many,"  Luke  xiv.  16.      Both  signify  the  same  thing  this  great  feast  re- 
 presents. 
 
 1.  (As  some  conclude)  the  marriage  itself,  because  our  feeding  upon  Jesus  Christ  by 
 faith,  or  our  fa-st  receiving  him,  is  our  espousing  of  him.  I  will  not  deny,  but  in  a  more 
 strict  sense,  this  may  be  held  forth  hereby. 
 
 2.  Yet  more  comprehensibly,  it  may  signify  those  rich  and  heavenly  dainties,  or  all 
 those  spiritual  varieties  God  has  provided  for  all  those  who  believe  in  him,  or  that  come 
 to  this  marriage  ;  which  I  purpose  hereafter  more  particularly  to  open. 
 
 Some  think  our  Lord  may  allude    "  to  the  marriage  supper  of  the  Lamb," 
 
 Who  the  jjgy  xix.     But  I  can  see  no  reason  for  that ;  none  certainlv,  that  are  invited 
 
 persons  nre  .,,       r.  ,  r  *i  i.      . 
 
 thut  were  in-     to  that  supper,  wdl  reiuse  to  come  ;  nor  cau  that  reler  to  the  souls  first  es- 
 dl'i^'err  """     Pousiug  of  Jesus  Christ. 
 
 0.     The  persons  that  were  first  invited  to  this  marriage  feast,  to  eat  of  the 
 Who  the  king's  dainties,  or  espouse  Jesus  Christ,  were  the  Jews,  who  refused  gene- 
 
 serviints  first  ,,     ^  ■ 
 
 pent  were.        rally  to  come. 
 
 ^  '"'•'  ""^  7.     The  servants,  that  were  first  sent  to  call  persons  to  the  wedding,  may, 
 
 tent  wt-i-r'      and  doubtlessly  doth,  signify  the  holy  prophets,  and  John  the  Baptist,  unto 
 whom  the  Jews,  or  people  of  Israel  refused  to  hearken. 
 
 8.  "  Again,  he  sent  forth  other  servants,"  ver.  4  ;  which  may  intend  the  holy  apostles, 
 and  other  faithful  ministers  of  the  gospel,  in  the  primitive  times. 
 
SERM.    I.]  THE    I'ARABT.F,    OF    THE    UfAHRIAGE    SCTPEK.  545 
 
 9.  By  the  oxen  and  fallings  being  killed,  and  all  things  being  r^ady,  may  refer  to  -the 
 sacrifices  that  were  under  the  law  tjiiically,  but  to  Christ  and  the  gospel  feasts  chiefly  ; 
 they  were  types  of  Christ,  and  of  his  bloody  sacrifice,  but  the  Antitype  being  now 
 come,  every  thing  is  more  perfectly  completed,  and  so  all  things  made  ready ;  that 
 is,  God  is  ready  to  receive  all  that  comes  to  him  by  Christ,  he  is  ready  to  give  Christ 
 to  the  souls  of  sinners. 
 
 Jesus  (.'hrist  is  ready  to  espouse  them,  and  all  of  them,  that  come  to  him  by  faith. 
 Justiticiition,  pardon  of  sin,  and  adoption,  &c.,  is  ready,  Christ  being  now  actually  slain, 
 or  crucified  for  us. 
 
 10.  By  theii-  making  light  of  it,  ver.  5,  is  showed  the  Jews  slightmg,  and  what  is 
 contemning  the  grace,  glorious  privileges,  and  blessings  of  the  gospel.  their  making 
 
 "  And  went  their  ways,  one  to  his  farm,  and  another  to  his  merchandize."     ''s'''  °'  "• 
 
 This  signifies,  that  it  is  for  the  sake  and  love  of  the  world,  that  sinners  do  reject  Jesus 
 Christ  is  more  particular ;  pray  see  what  he  saith,  "  and  they  all  with  one  consent  began 
 to  make  excuse,"  Luke  xiv.  ly. 
 
 The  first  said  unto  him,  "  I  have  bought  a  piece  of  ground,  and  I  must  needs  go  and 
 see  it,  I  pray  thee  have  me  excused." 
 
 "  And  another  said,  I  have  bought  five  yoke  of  oxen,  and  I  go  to  prove  them  ;  I  pray 
 have  me  excused." 
 
 "  And  another  said,  I  have  married  a  \v\(e,  and  therefore  I  cannot  come."     The 
 
 Two  first  seem  more  modest  in  their  answer,  they  pray  to  be  excused  ;  the  last  said 
 peremptorily,  I  cannot  come. 
 
 We  may  perceive  what  is  the  cause  that  men  and  women  refuse  to  accept  Jesus  Christ. 
 
 1.  Wordly  cares,  incumbrances,  secular  business,  or  the  concernments  of  this  life,  in 
 providing  earthly  things. 
 
 2.  The  riches  or  love  of  wealth,  or  earthly  honour. 
 
 3.  But  it  appears  that  sensual  satisfaction,  or  the  inordinate  love  of  pleasures,  is  that 
 which  hath  the  greatest  power  over  men,  aod  which  drowns  and  swallows  up  the  spirit 
 and  soul  of  mortals  ;  for  this  sort  say,  they  cannot  come. 
 
 11.  "  And  the  remnaut  took  his  servants,  and  intreated  them  spitefuUy,  and  slew  them/' 
 ver.  6. 
 
 This  refers  unto  that  cruelty  wliich  the  Jews  used  towards  the  holy  pro-  yy^^^  -^ 
 phets,  the  apostles,  and  ministers  of  Jesus  Christ.  meant      by 
 
 They  slew  many  of  the  prophets,  and  cut  oS'  the  head  of  John  the  Baptist ;     Lrvaius.  *^ 
 and  also  persecuted  unto  death  divers  of  Christ's  own  disciples  ;  they  stoned 
 holy  Stephen,  and  slew  James  with  the  edge  of  the  sword.  Acts  vii.,  and  xii.  2. 
 
 12.  "  But  when  the  king  heard  thereof,  he  sent  forth  his  armies,  and  destroyed  those 
 murderers,  and  burnt  down  their  city,"  ver.  7 
 
 This  no  doubt  containeth  a  prophesy  of  the  Roman  armies,  who  made  such  a  fearful 
 slaughter  of  the  Jews,  which  fell  out  about  fifty  years  after  the  death  of  our  blessed 
 Lord  ;  and  by  tliis  city  is  meant  Jerusalem,  which  was  burnt  and  consumed  to  ashes,  as 
 also  was  the  holy  temple.  Let  men  boast  If  they  will,  in  persecuting  the  saints,  that  they 
 do  not  execute  the  law  upon  them,  yet  it  is  clear  they  are  murderers  ;  let  them  do  it  by 
 law,  or  without  law,  as  cursed  murderers,  God  will  judge  them,  and  many  times,  for  this 
 great  evil,  he  brings  temporal  punishment  and  death  upon  them  in  this  world. 
 
 13.  "  Then  he  saith  to  his  servants,  the  wedding  is  ready,  but  they  which  were  bidden, 
 were  not  worthy,"  ver.  8. 
 
 These  were  the  Jews  ;  they  were  first  bidden.  "  He  came  to  his  own,  and  his  own 
 received  him  not. 
 
 Luke  is  here  more  particular  :  "  The  master  of  the  house  being  angry,  said  unto  his 
 servants,  go  out  quickly  into  the  streets  and  lanes  of  the  city,  and  bring  in  hither  the  poor, 
 and  the  maimed,  and  the  halt  and  the  blind,"  Luke  xiv.  21.  The  rich  and  honourable 
 ones,  the  Pharisees  and  lawyers,  utterly  rejected  the  oft'ers  of  grace  by  Jesus  Christ. 
 Therefore  God  sent  his  ministers  to  call  the  poor,  even  such  who  were  accounted  the  base 
 things  of  the  world,  even  mean,  low  and  contemptible  persons,  set  forth  here  "  by  the 
 maimed,  halt,  and  blind."  Which  may  also  denote  the  sense  that  those  persons  have  of 
 themselves,  who  do  receive  Jesus  Christ,  even  such  that  are  lost  and  utterly  undone  in 
 their  own  eyes.  "  I  am  sent  to  the  lost  sheep  of  the  house  of  Israel."  The  poor,  is  said, 
 had  the  gospel  preached  unto  them,  and  they  received  it.  The  maim,  and  halt,  and  blind, 
 therefore  signifleth  the  worst  of  men,  such  as  the  Publicans,  harlots,  or  great  sinners  ;  not 
 only  low  and  mean  in  the  world,  but  such  as  were  lost  and  undone  in  their  own  sight,  or 
 
546  THE  i'AiiAr;r.F.  of  tuf.  makriage  sitier.  [hook  hi. 
 
 liplplcss  ones  ;  sucli  wlio  cnulJ  imt  lielji  tliPiiiseIvp<!,  Lnt  stoml  in  need  of  llie  charity  of 
 others,  denoting,  that  those  who  refused  to  come  unto  the  Avcdding.  saw  no  need  or  want 
 of  a  Christ,  or  of  liis  righteousness  to  clothe  them,  nor  of  liis  eye-salve  to  give  them  sight, 
 nor  of  his  flesh  and  blood  to  feed  them,  nor  of  his  vnne  to  cheer  them. 
 
 14.  "  As  many  as  you  find,  bid  to  the  marriage,"  ver.  9. 
 
 Luke  saith,  "  Bring  in  hither  the  poor,"  &c.  Not  that  ministers  can  bring  them  by  any 
 power  of  theirs,  no,  none  can  bring  them  but  Christ  himself,  John  x.  10,  it  is  he  that 
 must  bring  them  in,  or  bring  home  the  lost  sheep,  by  laying  them  on  liis  shoulders,  or  by 
 exerting  his  own  most  mighty  and  irresistible  power,  by  the  operations  of  his  own  Spirit 
 ujion  their  hearts,  Eph.  i.  IS — 20. 
 
 But  ministers  are  to  do  what  they  can,  they  are  to  invite  them,  press  them,  entreat  and 
 persuade  them  to  come. 
 
 15.  "  So  those  servants  went  into  the  highways,  and  gathered  together  all,  as  many  as 
 they  found,  both  bad  and  good ;  and  the  wedding  was  furnished  with  guests,"  ver.  10. 
 
 '  They  brought  in  all  they  could  persuade  to  adhere  unto  them,  though  some  were  not 
 true  converts  :  the  net  of  the  gospel  and  visible  clnurch,  take  good  and  bad,  some  wise  and 
 some  foolish  virgins. 
 
 Luke  saith,  "  And  the  servant  said,  it  is  done  as  thou  hast  commanded,  and  yet  there 
 is  room,"  Luke  xiv.  22. 
 
 A  faithful  ministry  will  do  what  the  Lord  commands  them  to  do,  "  and  yet  there  is 
 room."  Let  as  many  as  will  come  unto  Christ,  yet  there  is  still  room  for  more  ;  in  God's 
 heart  is  room  enough  for  millions  of  souls  ;  and  in  God"s  house  there  is  not  only  bread 
 enough,  and  to  spare,  but  room  enough  also. 
 
 Matt.  .tx.  10.  "  And  the  Lord  said  unto  the  servants,  go  out  into  tlie  highways  and 
 hedges,  and  compel  them  to  come  in,  that  my  house  may  be  filled,"'  Luke  xiv.  23. 
 
 This  last  commission,  no  doubt,  refers  to  Christ's  sending  his  servants  to 
 toTY'  "';''"'  invite  or  call  in  sinners,  of  the  Gentiles,  though  the  Jews  were  first  to  have 
 aiiVheUgcs!  Salvation  ofl'ered  unto  them,  yet  the  grace  of  God  is  extended  further,  even 
 to  the  Gentiles  also,  that  so  Christ  might  be  God's  salvation  to  the  ends  of 
 the  earth.  The  Jews  were  such  that  dwelt  in  the  city,  i.  e.,  were  in  covenant  with  God, 
 according  to  that  covenant  of  peculiarity  made  with  Abraham,  and  his  fleshly  seed,  as 
 such.  15ut  the  Gentiles  were  said  to  bo  afar  off,  or  out  of  the  city  or  church  of  the  Jews, 
 as  strangers  and  stragglers,  or  poor  outcasts,  such  that  lay  in  the  highways,  and  under 
 hedges. 
 
 "  Compel  them  to  come  in." 
 
 There  hath  been  long  contention  amongst  Christians  and  learned  men,  what  our  Saviour 
 mcaneth  by  his  compulsion ;  some  would  from  hence  infer  that  outward  force  and  violence 
 is  hereby  intended,  even  to  pull  them  in  by  head  and  shoulders,  or  drive  them  by  whips 
 and  cudgels,  or  by  penal  laws,  or  by  fire  and  faggot  to  frighten  them  ;  which  certajnly  is 
 far  from  the  sense  of  the  text,  for  the  will  of  man  admits  of  no  violence  or  external  force, 
 by  the  civil  magistrates ;  so  that  outward  compulsion,  hath  no  colour  of  foundation  from 
 hence  ;  for  neither  Christ  or  his  apostles  ever  used  any  such  way,  to  make  men  Christians, 
 or  to  receive  the  truth. 
 
 Those  that  refused  to  come  in,  or  would  not  embrace  the  gospel,  they  were  only  "  to 
 shake  off  the  dust  of  their  feet,  as'  a  witness  against  them." 
 
 ■What  is  Therefore  this  compulsion  only  denotes  the  powerful  argimients  they  should 
 meant  by  ^gg^  together  With  those  ethcacious  influences  and  operations  of  the  Spirit, 
 them  to  which  Christ  put  forth  with  the  preaching  of  the  gospel ;  it  being  by  the 
 come  in.  ministration  of  the  word,  that  he  makes  the  souls  of  obstinate  sinners  willing  ; 
 
 they  are  said  to  compel  them,  whereas  indeed  it  is  Christ  by  them  ;  they  are  but  instru- 
 ments in  Christ's  hand  in  the  doing  of  it :  "  \Vc  have  this  treasure  in  earthen  vessels,  that 
 Ko  external  ^^^  excellency  of  the  power  may  be  of  God,  and  not  of  us,"  2  Cor.  iv.  7. 
 violence  to  The  gospel  hath  to  do  with  men  as  rational  creatmTs,  and  as  such  Christ  is 
 the  "conve'"  presented  unto  them,  and  arguments  are  used  to  persuade  them  to  accept  of 
 Eiou  of  sin-  ],jjjj^  ],„t  because  all  men  arc  naturally  bliud,  and  thiir  wills  are  stubborn, 
 and  obstinate.  "  ye  will  not  come  to  me,  that  you  may  have  life,"  John  v.  40. 
 Christ,  by  the  preaching  of  the  gospel,  and  operations  of  his  Spirit,  onlighteneth  their  un- 
 derstandings, and  bows  and  inclines  their  wills.  And  this  is  that  which  is  only  meant  by 
 compelling  them  to  come  to  the  wedding.  Neither  can  this  seem  strange  to  any  that 
 observe  dirers  places  of  scripture,  where  the  same  word  is  used,  it  is  said  Christ  "  Com- 
 pelled hi=  disciples  to  go  into  a  ship  ;"  JIatt.  xiv.  22  :  'mxyxxirsv,  but  it  is  evident,  he 
 
SEEM.    I.J  Till".   r.iKAELE    OF    TIJE  .'^lAREIAGE    SUn'Ki;.  5-17 
 
 used  no  swonl,  staves,  or  wliips,  or  pecuniary  mulcts  to  force  them.  Also,  it  is  said,  the 
 two  disciples  compelled  Christ  to  stay  vith  tliem,  "  They  constrained  him,  saying,  abide 
 with  us,  watftfiao-axTo,"  Luke  xxiv.  2'J.  Moreover,  it  is  s:iid,  Peter  compelled  the 
 Gentiles  to  do  as  the  Jews,  Gal.  ii.  14.  AVhy  compellest  thou  the  Gentiles  to  live 
 as  do  the  Jews  ?  y<'t  this  doth  not  signify  any  act  of  violence ;  no,  but  this  was  done 
 by  his  example.  Such  virtue  sometimes  example  hath  on  men's  spirits  ;  he  did  not 
 call  in  the  power  of  magistrates  to  force  the  Gentiles.  Likewise,  it  is  said,  that  the 
 wliorish  woman  compelled  the  young  man  to  commit  folly  with  her,  "  With  much 
 fair  speeches  she  caused  him  to  yield,  with  the  llattering  of  her  lips  she  forced  him," 
 Prov.  vii.  21.  Tins  was  a  forcing  or  compelling  to  do  a  wicked  deedy  but  external 
 violence  she  used  not,  neither  was  she  able  that  way  to  compel  him.  It  is  true,  all 
 that  believe  and  receive  Jesus  Christ  are  compelled ;  grace  hath  such  power  in  it, 
 that  it  doth  in  some  sense  constrain  the  soul,  "  the  love  of  Christ  constraineth  us,"  2  Cor. 
 V.  15.  And  as  the  spouse  says.  Cant.  i.  4,  it  draws,  but  how  is  it  ?  Is  it  against  the  con- 
 sent of  the  will  ?  Is  there  any  force  put  upon  that  noble  faculty  ?  No  sure,  the  will  acts 
 freely,  and  is  not  denied  its  own  proper  choice,  but  it  is  overruled  and  per-  q^^^^  ;„. 
 suaded  by  the  workings  of  the  Holy  Ghost,  cheerfully  and  freely  to  choose  lines'  tUe 
 accept  of  Jesus  Christ.  "My  people  shall  be  willing  in  the  day  of  my  power,"  "'"• 
 Psa.  xc.  3.  Jesus  Christ,  as  I  have  fcirmerly  told  you,  will  accept  of  no  pressed  soldiers, 
 no,  no,  they  must  be  all  volunteers,  but  naturally  the  will  is  corrupt,  depraved,  and  wills 
 only  that  which  is  evil,  and  it  is  averse  to  all  things  that  are  truly  and  spiritually  good, 
 and  so  it  remains,  until  grace,  or  the  Holy  Spirit,  take  away  that  enmity  and  averseuess 
 which  is  in  it,  and  so  makes  it  willing ;  and  this  is  done  generally  by  the  powerful  preaching 
 of  the  gospel,  God  being  pleased  to  accompany  it  with  the  operations  of  his  own  Spirit 
 and  divine  power ;  and  this  is  all,  no  doubt,  which  is  meant  by  compelling  them  to  come  in. 
 
 16.  As  many  as  they  found,  both  good  and  bad.  This  denotes,  some  of  all  sorts  are 
 called  by  the  preaching  of  the  gospel,  good  and  bad  ;  not  that  there  are  any  good  before 
 grace  and  effectual  vocation  ;  no,  no,  all  are  gone  out  of  the  way,  all  are  become  filthy  ; 
 there  is  none  that  doth  good,  no,  not  one,  Eom.  iii.  12. 
 
 1.  But  yet  comparatively,  some  may  be  said  to  be  good,  that  is,  not  so  notoriously 
 wicked  as  others  are,  i.  c,  they  may  be  merciful  persons,  who  are  called  good,  that  being 
 ■d  choice  moral  virtue,  but  much  more  precious  when  it  proceeds  from  the  Holy  Spirit,  as 
 the  fruit  thereof. 
 
 2.  But  I  rather  take  it  with  respect  had,  to  what  they  prove  in  the  end,  ^^z.,  some 
 appear  to  be  sincere  and  gracious  persons,  and  others  hypocrites,  or  false  professors,  and 
 have  no  wedding  garment. 
 
 17.  "  And  when  the  king  came  to  see  the  guests,"  v.  11. 
 
 This  certainly  refers  to  the  day  of  judgment,  or  second  coming  of  Jesus  Christ,  when  it 
 will  appear  who  are  sincere  ones,  and  who  are  not ;  or  who  are  wise  vu'gins,  and  who 
 foolish,  ilany  unholy  or  unsanctified  souls  get  into  the  church,  which  may  not  be  dis- 
 covered until  that  day  that  the  king  comes  to  view  the  guests  ;  Christ  then  will  make  a 
 dsicrimmatiou,  tlien  all  shall  "  discern  between  the  righteous  and  the  wicked,"  Mai.  iii.  18. 
 
 18.  "  He  saw  there  a  man  that  had  not  on  a  wedding  garment." 
 
 The  custom  of  the  Jews  was  such  (some  note)  that  all  that  were  bid  to      ^e^^'uTom 
 weddings  had  a  wedding  garment,  or  if  not,  they  were  with  great  sshame  put    of  the  Jews 
 out,it  is  thought  that  oui' Lonl  alludes  to  that  practice:  the  wedding  garment,  no     "  "^    "'^'" 
 doubt,  is  Jesus  Christ,  whom  we  arc  to  put  on,  "put  ye  on  the  Lord  Jesus 
 Christ,"  etc.  Item.  xiii.  14. 
 
 Jesus  Christ  must  bo  jiut  on  two  manners  of  ways. 
 
 1.  For  justilication,  by  wliich  the  soul  is  clotlied  with  the  righteousness,     'Wi'it''  ., 
 this  IS,  as  1  conceive,  ])niicipally  intended  here,  and  is  properly  the  wedding     wcddinfjjjar. 
 garment,  and  so  generally  understood  by  all  sound  exjio^iinrs.  ""•'"'■ 
 
 2.  Yet  Christ  is  also  at  the  same  time  put  on  by  faith  for  our  sanctification, 
 and  this  is  chiefly  meant  in  that  place,  Eom.  xiii.  11. 
 
 These  two,  my  brother,  thougli  they  are  distinct  in  some  res])ccts,  and  are  ^"  ""'  p^^"- 
 
 not  to  be  confounded,  yet  the  one  is  never  without  the  other,  for  where  justifica-  ProdigVi'son. 
 tion  is,  there  is  also  sanctification;  a  man  is  not  sanctified  that  is  not  justified,  nor 
 
 are   any  actually  justified  that  are  not  sanctified  ;  though  it  is  truo,  "  God  K"^"J,■is 
 
 justified  tlie  ungodly,  i.  c.,  Tliey  are  ungodly  just  at  the  time  when  God  first  iicually  jvM- 
 
 justiticd  them,  they  arc  not  holy  and  sanctified  persons  before  they  are  justi-  !s'il'rso^''a'.i,i." 
 
 fied,  because  it  is  the  righteousness  of  Christ  alone  that  is  the  matter  of  our  <^'"'<^''- 
 
 2  N  2 
 
548  THE    PARABIK    OF    TriB    MARKIAGF.    SUPPER.  TbOOK   IU- 
 
 justification  before  God,  which  no  man  hath  imputed  unto  him  until  he  believe  in  Jesus 
 Christ ;  but  though  they  are  all  uugodly  ones,  just  at  the  time  when  God  justified  them, 
 i.  6.,  he  finds  them  ungodly,  when  he  comes  to  pass  the  act  of  free  justification  upon 
 them ;  yet  God  doth  not  leave  them  uusanctified  by  the  Spirit ;  "  But  ye  are  sanctified, 
 but  ye  are  justified,"  &c.  1  Cor.  vi.  11,  12. 
 
 Faith  hath  a  Therefore  it  is  evident,  that  faith  (which  is  Gotrs  free  gift)  hath  a  two- 
 two-foid  fold  offiee  (as  elsewhere  I  have  showed.) 
 
 1.  By  the  ordination  and  appointment  of  God,  in  respect  had  to  Christ, 
 whom  it  apprehended  and  applies  ;  it  is  said  to  justify  us,  not  a  divine  habit,  or  act,  but 
 only  in  respect  of  the  object  it  taketh  hold  of,  and  receiveth. 
 
 2.  Also  in  respect  of  its  own  blessed  inward  virtue  and  quality  ;  it  also  purges  the 
 soul,  and  sanctifieth  the  whole  man,  "  and  puts  no  difference  between  us  and  them,  puri- 
 fying their  hearts  by  faith,"  Acts  xv.  9.  But  pray  note,  that  faith  is  an  instrument,  and 
 that  Christ's  righteousness  is  the  material  cause  of  our  justification. 
 
 So  that  some  conceive  the  wedtliag  garment,  may  comprehend  both  our  justification 
 and  our  sanctification  also,  though  more  primarily  and  directly  the  righteousness  of  justi- 
 fication ;  without  which  there  is  no  acceptation  here,'  nor  will  there  he  hereafter. 
 
 18.  "  And  he  said,  friend,  how  comest  thou  hither,  not  having  a  wedcUng  garment," 
 and  he  was  speechless. 
 
 How  camest  thou  into 'my  church,  or  amongst  my  people,  who  are  my  welcome  guests, 
 seeing  thou  hast  no  true  faith,  no  robe  of  righteousness  ?  Thou  art  naked,  0  wretched  soul, 
 darest  thou  appear  in  my  presence,  naked,  and  not  be  ashamed  and  confounded  ?  thinkest 
 thou  that  thy  own  good  works  or  inherent  righteousness,  will  render  the  accepted  ? 
 
 "  And  he  was  speechless." 
 meant  by  his         ^®  '^^"'S  Speechless,  signifies,  that  all  such  persons  that  either  reject  Jesus 
 beiugspeech-     Christ,  and  so  make  no  visible  profession  of  him  at  all,  or  such  who  do  profess 
 '''''"'  him,  yet  are  unbelievers  or  hypocrites,  they  shall  be  left  without  any  excuse  in 
 
 the  gi'eat  day,  they  shall  have  no  plea,  no  pretence  whatsoever. 
 
 have°no'''l;x!  ^^^  ^'^^'^  ^'^^  ^^y'  ^ord,  1  was  a  poor  ignorant  man,  I  was  not  learned,  my 
 cuse  at  the  parents,  being  low  in  the  world,  were  not  able,  to  put  me  to  school,  to  learn 
 ""  *^'  me  to  read  thy  word,  or  else  they  were  wicked,  arid  would  not  do  it ;  pray 
 
 let  me  be  excused. 
 
 Also  another  shall  not  say,  I  was  a  sober  person,  I  led  an  honest  moral  life,  I  was  no 
 notorious  sinner,  let  me  be  spared,  and  excused. 
 
 A  third  shall  not  say.  Lord,  I  was  a  poor  young  person,  and  thought  rehgion  did  not 
 belong  to  me,  but  unto  those  of  riper  years  ;  I  purposed  when  I  gi'ew  older  to  mind  the 
 concerments  of  my  soul,  I  thought  I  might  do  as  other  young  men  and  women  did ;  let 
 me  be  excused. 
 
 Another  shall  not  say,  Lord,  I  was  not  elected,  as  these  were,  let  me  be  excused. 
 No,  this  will  be  no  plea  or  excuse,  in  the  great  day  ?  then  they  will  see  and  know 
 that  the  cause  of  their  damnation  will  be  just  and  righteous,  it  being  the  only  procure- 
 ment of  their  own  evil  doings,  and  for  making  light  of  the  gospel  and  offers  of  grace. 
 
 Moreover,  another  shall  not  say,  Lord,  1  was  misled  by  my  teachers,  they  told  me 
 I  was  a  Christian,  a  good  churchman,  and  that  I  needed  not  to  doubt  of  my  salvation, 
 though  I  was  a  swearer,  a  drunkard,  a  carnal  person,  yet  by  my  keeping  to  the  church, 
 and  hearing  prayers  read,  and  by  coming  once  or  twice  in  the  year  to  receive  the  sacra- 
 ment, my  condition  was  good  :  also  I  was  laid  in  the  grave  as  a  dear  brother,  or  a  dear 
 sister  in  Christ,  in  a  full  and  certain  hope  of  a  blessed  resurrection  :  let  me  be  excused. 
 The  Quakers  Another  shall  not  say.  Lord,  I  was  deluded  by  false  teachers,  and  sucked  in 
 detected.  ^^^g  j  j^^^  perceive)  damnable  errors  and  heresies,  even  denying  thee  to  be 
 
 the  time  Saviour,  and  justification  by  thy  righteousness  and  merits,  and  was  led  to  trust  to 
 the  light  within.  1  was  told  by  deceivers,  that  that  was  the  true  Christ,  and  only  Saviour, 
 and  that  if  1  was  led  by  that,  it  would  convince  me  of  all  sin,  lead  me  into  all  truth, 
 cleanse  me  from  sin,  and  eternally  save  me.  Nay,  Lord,  they  told  me  that  my  body  woidd 
 not  be  raised  again  at  the  last  day,  and  I  believed  them.  They  were  cuimmg  impostors, 
 and  by  their  outward  conversations,  which  seemed  so  devout,  1  was  bhnded,  and  cast  off 
 that  holy  profession,  which  I  once  made,  and  ordinances,  wliich  1  once  owned.  0  let  them 
 answer  for  me,  and  let  me  be  excused. 
 
 I  say,  these  shall  be  speechless  also,  and  shall  have  nothing  to  say  or  plead,  why  the 
 sentence  of  eternal  death  should  not  pass  upon  them  :  may  not  Christ  say,  you  had  my 
 word  to  direct  you,  Moses  and  the  prophets,  and  writings  of  my  apostles  ;  you  had  also  my 
 
SERM.    n.]  THR   PAnvCLE   OF   TniJ    MaRKIAGE    StTPI'ER.  549 
 
 faithful  ministers,  who  told  you  they  were  enemies  to  me,  and  grand  deceivfTS,  and  if  you 
 ■were  led  by  tliem,  and  renounce  the  true  faith,  you  would  certainly  perish  for  ever?  but 
 you  were  proud  and  conceited,  and  magnitied  your  own  wisdom,  above  what  was  written 
 in  my  word,  and  above  the  wisdom  of  my  faithful  ministers  ;  therefore  yom-  damnation  is 
 just  upon  you. 
 
 Again,  another  shall  not,  in  that  day,  say,  Lord,  I  was  a  professor  of  thy  holy  name 
 and  truth  ;  nay,  I  had  right  notions  of  the  great  fundamentals  of  the  gospel  ;  I  saw  that 
 all  men  were  lost  in  the  tirst  Adam,  and  that  they  were  under  wrath  and  the  cm'se  of  thy 
 holy  law  ;  and  I  saw  no  way  to  be  saved,  but  by  thy  righteousness,  and  by  the  merits  of 
 thy  blood  ;  and  thou  didst  give  a  full  satisfacton  to  the  justice  of  God,  and  that  all  that 
 believed  in  thee  should  not  perish,  but  have  eternal  life.  Lord,  I  believed  these  things, 
 I  owned  thee  to  be  the  Son  of  God,  equal  with  thy  Father,  and  understood  wherefore 
 thou  didst  become  man,  or  assumed  our  nature.  Nay,  I  believed  all  the  articles  of  the 
 true  Christian  faith,  and  also  became  a  member  of  a  true  visible  church,  and  was  bap- 
 tized, and  broke  bread  with  them  often,  and  was  called  a  brother,  and  I  ako  gave  to  thy 
 poor  saints.  I  say,  such  a  plea  of  hyjiocrites  will  not  be  heard  at  that  day,  but  these  shall 
 be  speechless  also. 
 
 May  not  Christ  say  unto  them,  were  you  not  told  that  a  man  might  thus  believe,  and 
 thus  practice,  and  go  further  too,  and  yet  be  but  almost  a  Christian.  Were  not  you  told  by 
 my  faithful  ministers,  that  "except  you  were  born  again,  you  could  not  enter  into  the 
 kingdom  of  God  ?"  John  iii.  3  ;  and  that  if  you  allowed  yourselves  in  any  one  sin,  you 
 would  certainly  be  damned  ?  or,  "  if  you  loved  this  world  more  than  me,  or  son  or  daugh- 
 ter more  than  me,  you  were  not  worthy  of  me  ?"  nay,  you  were  told  by  your  own  con- 
 science, that  you  lived  in  pride,  and  were  guilty  of  lying,  and  of  the  sui  of  covetuousness, 
 your  heart  was  set  upon  the  world,  you  did  not  what  you  did  out  of  a  right  principle,  nor 
 to  a  right  end,  it  was  not  my  glory  which  you  aimed  at,  but  your  own  vain-glory  or  out- 
 ward profit,  therefore  your  damnation  is  just  and  righteous. 
 
 Lastly,  another  shall  not  say.  Lord,  I  was  a  preacher  of  thy  gospel,  and  my  words  were 
 blessed  by  thee,  to  the  conversion  of  many  sinners.  These  also,  if  not  truly  gracious,  but 
 were  unregenerated  persons,  (though  God  might  bless  his  own  word  which  they  preached) 
 shall  have  no  plea,  when  they  come  to  stand  at  God's  bar  ;    these  also  shall  be  speechless. 
 
 Obj.  But  is  it  not  said,  "  That  many  will  say  in  that  day.  Lord,  we  have  prophesied 
 in  thy  name,  and  in  thy  name  have  cast  out  devils,  and  in  thy  name  have  done  many  won- 
 derful works  ?"  Matt.  vii.  22.     How  then  is  it  said,  all  shall  be  speechless  ? 
 
 Answ.  I  answer,  being  speechless,  doth  not  denote  that  none  shall  make  any  answer 
 or  not  plead  to  be  freed  from  the  dreadful  sentence,  but  these  shall  soon  become  speech- 
 less also,  when  Christ  shall  say,  "  How  camest  thou  hither,  not  having  on  a  weddmg 
 garment  ?"  That  word  will  silence  all,  or  make  them  all  speechless  ;  this  word  holds 
 forth,  as  I  said  before,  that  no  sinner  shall  liave  any  plea  which  shall  be  heard,  or  stand 
 them  in  any  stead  in  the  great  day  ;  every  man's  own  conscience  shall  witness  against 
 him,  and  accuse  and  condemn  him  in  that  day,  if  ungodly :  see  Rom.  ii.  15,  16.  "  God 
 will  be  justified  when  he  speakest,  and  clear  when  he  judgest,"  Psal.  xi.  4.  So  much  at 
 this  time. 
 
 SERMON   II. 
 
 Tlie  kingdom  of  heaven  is  like  unto  a  certain  king,  who  made  a  marriage  for  his  son. — Matt. 
 
 xxii.  1 — 5,  &c. 
 Then  said  the  king  to  his  servants,  bind  him  hand  and  foot,  and  take  him  away,  and  cast 
 
 him  into  outer  darkness,  there  shall  be  weeping  and  gnashing  of  teeth. 
 
 Some  think  our  blessed  Lord  still  alludes  to  that  Jewish  custom  of   put- 
 ting them  out  of  doors,  who  came  to  a  wedding,  that  had  not  on  a  wed-  Sermon    ii.'^ 
 1-                        11-                            11        11-       111  ""  f"'  P*»- 
 Umg  garment,  though  it  was  never  so  dark  and  dismal  a  night.  able.,  Octob. 
 
 But,  alas!  what  a  small  thing  or  punishment  was  that  to  such,  to  this  "•'^^S- 
 here  mentioned  by  our  blessed  Sa\'iour  ? 
 
 2.  By  the  servants,  my  brethren,  I  conceive,  are  meant  the  holy  angels,  ^rvantsthat 
 
 not  the  devils,  because  the  devils  shall  then,  no  doubt,  be  prisoners  them-  ""st     biud 
 
 selves  ;  they  shall  at  that  day  be  arraigned,  and  be  jointly  sentenced,  with  want       the 
 
550  THE   PAKADLE   OF   THE   3IAKRIAGE   SUPrEH.  [bOOK    III. 
 
 ^•''?'''Mit  ''^^  hypocrites  and  unbelievers  to  eternal  flames  of  divine  wrath  and  venge- 
 
 ance. All  condemned  sinners  must  go  to  hell  at  that  day,  with  the  ile- 
 M.nti.x.xv.4i  y^j  ,[„j  IjJj  angels  ;  therefore  it  will  not  be,  "  take  him  devils,  and  buid  hiiii 
 hand  and  foot,"  as  I  think  I  have  read  in  some  good  book  :  I  know  no  reason  any  niau 
 bath  to  athrni  any  such  tiling,  but  ye  my  servants,  the  holy  angels,  take  him  away,  &c. 
 
 '20.  "  Take  him  away,  and  bind  him  band  and  foot." 
 
 By  taking  him  away,  may  denote  that  fearful  separation  of  each  ungodly  soul  from 
 Jesus  Christ  and  his  saints  for  ever,  according  to  that  passage,  "  Depart  from  me,  ye 
 cursed,"  Matt,  xxiii.  0  bow  amazing  is  this  word,  take  him  away,  he  has  nothing  to 
 say  ;  How  have  many  poor  condemned  criminals  trembled  when  they  beard  the  Judge 
 say,  "  Take  them  away,  I  will  hear  no  more,  let  tlicm  die!" 
 
 "What  is  By  binding  bim  hand  and  foot,  may  signify  his  irrevocable  state  ;  be  is 
 
 jneant  by       tied  and  bouud  in  such  chains  of  darkness,  that  being  once  in  bell,  there 
 
 Dmding  him  .„    i  ^^-  . 
 
 liaiid    and         Will   be  no   gettmg  out. 
 
 ^'"'-  Their  enmity  and  aversenoss  to  God  will  be  eternal ;  the  damned  bated 
 
 God  when  they  lived  on  earth,  and  they  will  hate  and  blaspheme  bim  for  ever,  ■vyhen 
 
 they  are  thrown  into  hell. 
 
 But  this  binding  band  and  foot,  may  also  signify,  that  sense  they  shall  have  of  the 
 eternal  decree  and  purpose  of  God,  touching  the  endlessness  of  their  torment,  together 
 with  that  sense  they  will  have  upon  their  consciences  of  their  utter  impossibility  of  ever 
 satisfying  divine  justice  ;  for  there  they  must  lie,  till  they  have  paid  the  uttermost  farthing. 
 What    u  21.  By  utter  darkness  is  meant  the  lake  of  fire,  where  the  W'Orm  dietb  not, 
 
 Utter '  dark^     ^D'-'  the  tii'e  is  not  quenched. 
 
 n«s3.  It  is  called  utter  darkness,  because  there  wQl  be  no  bght  of  God's  gracious 
 
 presence  ;  no  glimpse  of  the  least  comfort,  or  hope  of  ever  seeing  light ;  or  that  it  will  be 
 ever  better  with  them. 
 
 "  There  shall  be  weeping  and  gnashing  of  teeth."  This  denotes,  that  intolerable  pain  and 
 anguish  such  shall  feel,  and  endure  for  ever  ;  they  lying  in  flames  of  wrath,  without  the  least 
 hopes  of  ease,  or  redemption  out  of  that  place. 
 
 "nrjiat  is  22.  "  For  many  are  called,  but  few  are  chosen,"  v.  14.  God,  by  the  gos- 
 th""'!"'  ^Jf  ^^^^'  calls  many;  multitudes  have  the  word  of  God  preached  to  theiu,  but  none 
 ••  Many  are  find  and  feel  the  power  and  efficaciousness  of  it  upon  their  own  hearts,  but  such, 
 caUed."  ^yjjg  fj^^^  ^jjg  beginuing  were  chosen  to  salvation  ;  yet  will  the  judgment  of  God 
 
 be  just  upon  all  reprobates  ;  for,  bad  not  God,  out  of  love  and  mercy,  elected  some,  and  pidled 
 them  as  brands  out  of  the  fire,  all,  yea,  every  soul,  would  wilfully  and  obstinately  have  cast 
 away  themselves,  and  have  perished  for  ever.  No  doubt  God  had  been  just  anil  righteous, 
 if  he  bad  executed  bis  wrath  upon  the  whole  posterity  of  Adam,  as  be  did  upon  the  fallen  an- 
 gels :  man's  destruction  is  wholly  of  himself,  as  the  punishment  and  demerit  of  his  own 
 sin  and  transgression. 
 
 Brethren,  is  a  prince  unjust,  because  he  saves  a  few  vile  and  wicked  traitors  and  mur- 
 derers, out  of  a  midtitude  of  them  who  were  alike  guilty  ?  Or,  manifesteth  bis  mercy  to 
 some  ;  as  be  also  manifesteth  his  righteous  and  just  wrath  and  vengeance,  and  passeth  sen- 
 tence upon  the  rest  ? 
 
 There  is  a  There  is  a  twofold  call ;  the  one  is  common,  the  Other  is  special ;  the  one  in- 
 twoioid  can.  effectual,  the  other  eftectual ;  yet  the  first  will  leave  the  creature  without  the 
 least  excuse,  because  they  did  not  so  far  adhere  to  that  which  they  were  able  to 
 do.  No  man,  my  brethren,  ever  did  improve  that  power,  and  means  ot  light  and  grace,  who 
 is  damned,  which  be  might  have  done  :  he  that  had  "  the  one  talent,  bid  bis  Lord's  money  :" 
 that  one  talent  is,  as  I  conceive,  natural  light  and  knowledge,  together  with  the  external  call, 
 and  outward  means  aflorded  by  the  preaching  of  the  gospel.  Therefore,  did  not  God  gra- 
 ciously vouchsafe  another  talent  to  some,  viz.,  the  talent  of  special  grace,  all  the  whole  race  of 
 mankind  hail  been  lost. 
 
 Obj.  But  seeing  this  man  that  had  not  the  wcdduig  garment,  was  one  of  those  beggars, 
 or  one  of  the  maimed,  blind,  and  halt,  bow  is  it  that  he  is  condemned  for  not  having  a  wedding 
 garment  ?     How  should  such  a  wretch  get  a  wadding  garment  ? 
 
 Answ.  This  wedding-garment  God  doth  not  recpiire  men  to  get  by  their  own  money,  or 
 spin  it  out  of  their  own  bowels,  by  their  own  good  works.  No,  no,  it  is  given  freely  ;  but  this 
 man  never  sought  by  faith  in  Christ,  but  appears  in  his  own  righteousness,  or  rather  filthiuess, 
 not  seeing  the  necessity  of  the  righteousuoss  of  Christ,  and  of  the  grace  of  faith. 
 
 I  shall  now  proceed. 
 
SEEM.  U.]  THE   PAUABLE   OF  THE   M.VKUIAGE   SUiTEK.  551 
 
 DOCTRINE. 
 
 That  the  great  God  hath  nut  of  his  infinite  love  ami  mercy,  sent  his  own  Son  to  espoused 
 and  marry  poor  sinners,  or  ti)  take  them  into  union  with  liimself. 
 
 1.  I  shall  open  what  this  marriage  feast  doth  import,  or  comprehend  ;  there  heing  some- 
 thing more  implii' J  than  is  cxjiressed. 
 
 2.  I  shall  prove,  that  it  is  tlie  gi-eat  and  true  interest  of  sinners,  to  escape  this  invitation, 
 i.  e.,  to  espouse  Christ. 
 
 3.  I  shall  open  what  the  marriage  feast  is,  and  show  you  the  natui-e  of  those  dainties  which 
 are  provided. 
 
 First,  This  marriage  doth  hold  forth  or  comprehend  the  good  will  of  God  the 
 Father  unto  man.  ^^ge    ^otii 
 
 The  king  made  the  marriage.     God  the  Father  is  the  King  (as  you  heard)    compreiiend. 
 he  is  the  first  and  chief  agent  in  it ;  the  Sun  doth  not  first  choose  for  himself,  and 
 ask  the  Father's  consent,  as  is  commonly  among  men  ;  no,  no,  but  it  is  the  Father  that  made 
 the  first  motion  to  the  Son,  of  this  great  and  so  glorious  a  design,  and  purpose  of  love  and 
 grace  to  sinnei-s. 
 
 1.  The  contrivance  of  our  salvation  is  in  the  scripture  ascribed  unto  God  the    ^o„7J,'.fui 
 Fatlier  :  ho  is  (as  one  most  excellently  shows)  the  prime  Author  of  man's  actual     love  of  God 
 reconciliation.    "  God  was  in  Christ  reconciling  the  world  to  himself,"  2  Cor.  v.     t-iiamoct!'^ ' 
 18,  19.      The  Father  is  set  forth  as  the  fountain  of  life,  the  original  of  all  true     Vol.  a. 
 good,  and  first  cause  of  all  things;  especially  of  all  supreme  and  glorious  acts  anc< 
 
 Works  of  mercy,  and  kindness  unto  man.     The  Father  is  the  first  in  all  divine  operations,  as 
 well  as  the  first  person  in  the  Trinity  ;  as  he  is  the  first  in  creation,  so  also  in  reconciliatioa 
 and  redemption  ;    the  Father  being  oftended  and  injured  by  man's  siu,  in  his 
 holiness,  justice,  and  bounty,  it  is  necessary  that  he  first  approve  of,  and  ap-     ylJi'^^e  J-'a- 
 Tioint  the  way  by  which  he  will  admit  terms  of  peace,  love,  and  favour,  to  be    nicr,  is 
 
 '.,        ^    ■'■',.    ,  '■  spring  orrije 
 
 onered  unto  mankmd.  oi-  oa"  sai- 
 
 Besides,  had  not  the  Father  been  the  first  and  prime  Agent  and  Author  in  vation. 
 proposing  this  man-iage,  it  would  render  the  Son  more  merciful,  kind,  and  lov- 
 ing to  lost  sinners,  than  the  Father,  and  so  it  would  have  tended  to  eclipse  his  glory,  and 
 that  not  only  in  respect  had  unto  his  goodness,  but  also  in  respect  had  unto  his  sovereignty; 
 for  it  was  at  his  choice  and  liberty,  whether  sinners  should  be  raised  to  this  honoiu-  and 
 eternal  happiness,  by  being  espoused  to  his  Son,  or  not.  Therefore  God  the  Father's  con- 
 trivance, and  acceptation  of  tliis  so  great  and  so  amazing  a  design  of  favour  and  rich 
 bounty  of  his  Son's  espousing  of  sinners,  confers  validity  upon  it,  and  removes  all  objec- 
 tions out  of  the  way,  which  perhaps  in  some  sense,  otherwise  might  have  rose. 
 
 2.  This  further  appears,  because  the  Son,  in  his  undertaking  this  work     ^.I^bes'ihe*'' 
 and  business,  i.  e.,  in  coming  into  the  world  to  espouse  simiers  to  himself,  is     ciorytobii 
 said  to  do  it  in  obedience  to  the  Father  :   "  The  Lord  God  hath  opened  mine     *"""•■'■ 
 ear,  and  I  was  not  rebelhous,  neither  turned  away  back.     I  gave  my  back  to 
 
 the  smiter,  and  my  cheeks  to  them  that  plucked  off  the  hair,"  Isa.  1.  56.  Though  he  was 
 a  Son,  yet  learned  he  obedience  by  the  things  he  suft'ered." 
 
 3.  It  appears  that  the  Father  is  the  prime  Agent  and  Author  of  this  mai'-  Jl'JjftlJe" 
 riage,  and  blessed  wedding  supper,  because  the  ]icrsons  which  the  Son  was  to  bride  for  UU 
 espouse,  were  first  cKosen,  or  elected  by  him.     Tliis  is  mentioned  in  this  par-     *'""' 
 
 able,  "  Many  are  called,  but  few  are  chosen."  And  they  were  the  Father's  choice,  not  but 
 that  they  were  the  Son's  choice,  as  well  as  the  Father's,  "  Ye  have  not  chosen  me,  but  I 
 have  chosen  you,"  John  xv.  IG.  Tlie  Sun  liked  and  approved  of  all  them  that  his  Father 
 chose  for  him,  yet  he  never  hath,  doth,  nor  will  espouse  one  soul,  but  such  which  the  Fa- 
 ther from  eternity  loved  and  elected  tu  eternal  life. 
 
 Brethren,  it  is  observable,  that  election  is  generally  m  the  holy  scripture,  attributed  to 
 the  Father  of  our  Lord  Jesus  Christ.  "  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
 Christ,  who  hath  blessed  us  with  all  spiritual  blessings  in  heavenly  places  in  Christ,  accord- 
 ing as  he  hath  chosen  us  in  him,  before  the  foundation  uf  the  world,"  F,ph.  i.  3,  4.  So  it 
 is  said  in  another  jilace,  "  Whom  he  did  fureknow,  lie  also  did  i)redestiiate,  to  be  con- 
 formed to  the  image  of  his  Son,"  Rom.  viii.  29.  The  apostle  Peter  witnesseth  to  the 
 same  truth,  "Elect,  according  to  the  foreknowledge  of  God  tiie  Father,''  1  Pet.  i.  2.  The 
 Father  loved  them  from  everlasting,  and  therefore  elected  them. 
 
 4.  The  Father  is  the  first  and  chief  Author  of  this  marriage  feast,  appears,  because  he 
 sent  the  Son  into  the  world,  on  purpose  to  espouse  sinners,  or  to  bring  tiiera  into  a  state  of 
 marriage  union  with  himself,  it  was  on  this  errand  the  Sou  came ;    it  was  to  accomplish 
 
552  THE    PARABLE    OF   THE    MAEEIAGE  SUPPER.  [bOOK    III. 
 
 this  gracious  and  glorious  design  and  achievement,  the  Father  sent  him  hither.  "  Last  of 
 all  he  sent  his  Son."  "  I  came  not  of  myself,  hut  my  Father  sent  me."  It  cannot  quickly 
 be  reckoned  up  how  many  times  our  blessed  Lord  (in  the  gospel  according  to  John)  saith, 
 the  Father  sent  him;  "The  same  works  that  I  do,  bear  witness  that  the  Father  sent  me," 
 John  V.  39.  Again,  he  saith,  "  This  is  the  will  of  him  that  sent  me,"  John  vi.  40. 
 Again,  it  is  said,  "  He  that  sent  me  is  with  me."  And,  as  the  Father  sent  him,  so  like- 
 wise, I  say  it  was  to  this  end  and  purpose,  i.  e.,  to  espouse  sinners,  to  betroth  them  unto 
 himself  for  ever. 
 
 5.  It  further  appears  to  be  thus,  because  the  Father  also  prepared  him  a 
 prepa^ed'tte  ^^'^Y'  ^"'^'  this  not  only  that  he  might  be  a  fit  sacrifice  to  redeem  those  he 
 body  of            loved,  but  also  that  he  might  be  a  suitable  person  to  espouse  mankind,  and 
 
 '"*'■  marry  them  for  ever.     "  A  body  hast  thou  prepared  me,"  Heh.  x  5. 
 
 6.  Moreover,  it  was  the  Father  which  made  the  first  promise  of  his  Son 
 to  our  first  parents  ;  "  The  seed  of  the  woman  shall  bruise  the  serpent's  head."  And  this 
 promise  in  due  time  was  made  good.  "  When  the  fulness  of  time  was  come,  God  sent 
 forth  his  Son,  made  of  a  woman,"  &c..  Gal.  iv.  4. 
 
 7.  God  the  Father  also  prepared  the  marriage  supper,  it  was  he  that  made 
 God  the  Fa-  this  feast ,  it  is  he  that  is  at  the  whole  cliarge  of  it ;  they  are  his  fatlings  that 
 charge  SftWs  ^''^  killed  ;  it  is  his  Lamb,  and  the  best  also  of  aU  his  flock  in  heaven  and  in 
 wedding  sup-  earth;  it  is  his  wine  that  he  hath  mingled,  Hs  milk,  and  his  bread,  "Behold 
 ^^"^^                I  have  prepared  my  dinner,  my  oxen,  and  fatlings  are  killed,  and  all  things 
 
 are  ready." 
 
 Possibly  (as  I  hinted)  this  may  allude  to  those  sacrifices  which  were  imder  the  law, 
 which  were  types  of  Christ,  w^ho  is  the  substance  of  aU  the  provision  of  which  this  feast 
 doth  consist. 
 
 But  more  directly,  it  undoubtedly  refers  to  that  provision  which  God  hath  made  for  the 
 marriage  of  this  most  noble  and  high-born  Prince,  the  Lord  Jesus  Christ.  So  that  oxen 
 and  fatUngs,  serve  chiefly  for  illustration  sake,  to  set  forth  that  great  boimty  and  nobli- 
 treatment,  or  entertainment,  all  shall  find  that  come  to  this  wedding,  and  espouse  Jesus 
 Christ.  It  is  called,  "  A  feast  of  fat  things,  full  of  marrow  ;  wine  on  the  lees,  well  re- 
 fined," Isa.  XXV.  6. 
 
 8.  The  Father  sent  his  servants  to  bid  or  invite  the  guests,  he  therefore  must  needs 
 be  the  first  and  chiefest  Author  and  Agent  in  promoting  this  marriage,  or  the  sphitual  union 
 of  Jesus  Christ  with  sinners  ;  it  is  said,  "  Again  he  sent  forth  other  servants,"  ver.  4. 
 
 9.  Moreover,  it  is  the  Father  that  gives  all  those  persons  unto  his  Son, 
 '^vls^hl'"^'"  which  the  Son  doth  espouse.  Our  Lord  saith,  "  All  that  the  Father  hath 
 brideiumar-  given  me,  shall  come  unto  me,"  John  vi.  37.  "  Thine  they  were,  and  thou 
 ""S^'  gavest  them  me,"  John  xvii.  6. 
 
 wbat  fiving  l-  Giving  unto  Christ,  may  denote  election,  and  also,  that  designation  of 
 doth  denote,     the  persons  to  this  end.     Moreover, 
 
 2.  It  may  also  signify,  the  infusing  of  gi-ace,  or  the  giving  them  a  heart  to  beheve  and 
 to  receive  him.  And  as  the  Father  gives  the  sinner  to  his  Son,  so  also  he  gives  his  Son 
 to  the  sinner.  He  first  gave  Jesus  Christ  for  us,  and  then  he  gives  liim  imto  us,  as  the 
 effects  of  his  sovereign  love  and  grace.  "  If  thou  kuewest  the  gift  of  God,"  John  iv.  19. 
 What  gift  is  that  ?  Certainly  it  is  Jesus  Christ,  he  is  God's  gift,  and  the  greatest,  and 
 choicest  gift  that  ever  was  bestowed  upon  the  children  of  men  ;  for,  when  God  gives 
 Christ,  he  gives  himself,  and  aU  things  that  are  truly  good  ;  all  things  are  yours,  why  so  ? 
 The  answer  is  plain,  ^^z.,  you  are  Clnisfs,  and  Christ  is  God's. 
 
 10.  The  Father  is  so  much  concerned  in  making  of  this  marriage,  that  unless  he  draws 
 the  sinner  to  Jesus  Christ,  or  makes  the  snul  willing  to  accept  and  receive  Christ,  none  can 
 come  ;  "  No  man  can  come  to  roe  except  the  Father  draw  him,"  John  vi.  44.  Naturally 
 the  will  is  rebellious  and  obstinate  ;  there  is  an  averseness  to  Christ,  and  enmity  in  the 
 mind  against  him,  therefore  the  Father  must  by  Ms  Spirit  remove  tliat  averseness,  and 
 take  away  that  enmity.  It  doth  not  only  denote  a  rational  drawing,  by  arguments  used 
 in  the  ministry  of  the  gospel-;  for,  if  this  was  that  which  is  here  meant,  then 
 ^^"'Vb  th  *''  '^'*"''^  foUow,  that  it  is  not  the  Father,  but  his  ministers  that  draw  the  sin- 
 Father's  ner.  Therefore  this  drawuig  signifieth  that  divine  power  that  is  put  forth  by 
 drawing.  Almighty  God  upon  the  soul.  Our  Lord  exjjlains  it  himself  in  verse  05. 
 "  Therefore  said  I  inito  you,  no  man  can  come  unto  me,  except  it  were  given  unto  him 
 of  my  Father."  Except  he  give  power  to  come,  a  heart  to  come,  or  rather  faith 
 whereby  the  soul  must  receive  him  ;  and  "  faith  is  not  of  ourselyeSj  it  is  the  gift  of  God," 
 Eph.  ii.  S. 
 
SEEM,    n.]  THE   P^VEABLF   OF   TUK    MARRIAGE  SCTPER.  553 
 
 11.  The  Father  manifests  his  great  love,  and  is  the  great  Agent,  and  Author  of  this 
 grace,  and  high  privileges,  i.  e.,  the  soul's  union  with  his  Son,  appears,  in  that  the  servants 
 which  he  sen'ds  on  this  errand,  as  spokesmen  to  persuade  sinners,  are  to  offer  this  favour 
 to  them  in  his  name  ;  nay,  they  are  to  entreat  them,  and  heseechthem  in  his  stead,  "We 
 pray  you,  as  if  God  did  beseech  you  by  us,"  2  Gor.  v.  20. 
 
 So  much  as  to  the  first  thing,  wliich  this  mamage  feast  doth  denote,  or  comprehend. 
 
 Secondly,  this  feast,  or  tliis  marriage  doth  also  denote  or  hold  forth,  the  ^bis  mar- 
 wonderful  love  of  Jesus  Christ  to  lost  sinners,  which  I  purpose  to  open  more  ^^S'/^^/j'^ 
 largely  under  another  head.  the  wonder- 
 
 Thirdly,  It  also  signifies  and  fully  holds  forth,  the  strange  and  marvellous     •^?^!°™  <" 
 condescension  of  Jesus  Christ,  in  that  he,  who  is  the  eternal  Son  of  God,  even 
 "  God  over  all,  blessed  for  evermore,"  Rom.  ix.  5,  should  become  man,  or  take  our  na- 
 ture into  union  with  his  own  Person,  and  to  enter  into  a  near  and  most  inthnate  union  with 
 such  vile  and  base  creatuies,  as  all  mankind  naturally  are. 
 
 Fourthly,  it  moreover  comprehends,  or  doth  import,  what  a  wonderful  op-     ,j^^  ^^^ 
 portunity  is  now  in  the  sinner's  hand,  who  have  this  offer  made  to  them,     ^gj^f^astj, 
 whereby  they  may  be  made  happy  for  ever.     What  a  match,  oh,  sinners  !  is    LTpportS- 
 here  pro\-ided  for  you,  and  proposed  to  you  ?  You  may  be  espoused  and  mar-     "^'/^f^P'^'J" 
 ried  unto  the  Son  of  God,  if  you  can  be  brouglit  to  leave  and  forsake  all  your     hand, 
 former  lovers,  with  which  you  are  in  a  league  of  too  great  friendship. 
 
 Fifthly,  from  the  subsequent  effects  of  the  whole,  or  from  what  ensues,  it 
 holds  forth  the  horrible  evU  and  mgi'atitude  of  mankind.     Did  ever  mortals     ^^'^ilX^jci 
 sliglit  and  contemn  such  a  favour,  such  honour,  such  happmess,  as  all  those     ingratitude, 
 do,  who  refuse  to  come  unto  this  marriage.  _ 
 
 This  shall  suffice  as  to  the  fii-st  thing  propounded,  and  it  is  all  I  shall  say  at  this  tune. 
 
 SERMON    III- 
 
 The  kingdom  of  heaven  is  like  unto  a  certain  king,  which  made  a  marriage  for  his  m».— Matt. 
 
 Doctkine"    1.  The  great  God,  hath  out  of  infinite  love  and  mercy,  sent  his  own  Son  to 
 espouse  poor  sinners,  or  to  take  them  into  union  with  himself. 
 
 1  have  showed,  what   this  marriage  doth  import,  or  comprehend. 
 
 Secondly,  I  shall  now  proceed  to  prove  and  fuUy  demonstrate,  that  it  is  the  true  and 
 only  interest  of  every  sinner,  to  accept  of  this  most  gracious  offer  and  invitation,  to  come 
 to  this  marriage  feast,  and  espouse  Jesus  Christ. 
 
 1.  It  must  be  their  cliiefest,  and  only  concernment,  and  true  interest,  by  considenng, 
 how  all  sinners,  or  ungodly  men  and  women  are  blinded,  misled,  and  like  to  be  undone  for 
 ever,  by  means  or  reason  of  those  lovers  which  they  have  ali-eady  espoused,  and  are  m 
 league  withal. 
 
 Brethren,  those  objects,  or  lovers  that  they  are  ensnared  by,  and  are  in  ^^^^^^  ^^^ 
 love  with,  are  principally  tliree  :  in     league 
 
 1.  The  lusts  of  the  flesh.  2.  The  lusts  of  the  eyes.  3.  The  pride  of  life.        with  em. 
 
 To  wliich  I  might  add,  their  own  righteousness  ;  which  although  it  be  comprehended  m 
 the  pride  of  Ufe,  yet  I  shall  speak  unto  it  as  a  distinct  and  different  object  of  man's  aftections. 
 
 1.  The  lusts  of  the  flesh,  denotes  the  object  of  all  voluptuous  persons,  and  comprehends 
 gluttony,  drunkenness,  whoredom,  or  all  sensual  pleasures. 
 
 2  The  lusts  of  the  eyes,  comprehends  the  covetous  man's  darling,  or  beloved,  as  nches, 
 gold,  sUver,  &c.  This  he  desires,  and  is  never  satisfied  with  ;  yet  this  is  the  grand  idol  of 
 the  world,  that  object  mortals  dote  upon,  and  are  mad  after. 
 
 3.  The  pride  of  life ;  this  is  the  darling  of  all  ambitious  pei-sons  ;  their  hearts  and  eye 
 are  set  upon  pomp,  and  external  grandeur,  they  seek  vain  applause,  and  the  glory  of  tlus 
 world,  which  made  our  Lord  say  to  this  sort,  "  How  can  ye  believe,  that  seek  honour  one 
 of  another,  and  not  that  honour  that  comes  from  God  only  V"  John  v.  44. 
 
 Under  this  darhng  object  (though  with  some  difference)  comes  in  the  great  idol  of  all 
 Pharisaical  persons,  viz.,  self-righteousness,  in  which  doth  consist  the  pride  of  life,  as  much 
 as  in  any  otlier  respect  whatsoever.  What  can  more  fully  show  the  pride  of  man,  than  those 
 cm-sed  conceptions  of  deserving  any  thing  at  Gods  hands,  by  our  own  obedience?  notwilh- 
 
554  TIIl'J  PARABLE   OF    THE    MARRIAGE    SITPER.  [dOOK   III. 
 
 slaiuliug,  in  our  best  and  cliiefest  duties,  or  acts  of  piety,  is  mucli  sin,  \\iiicli,  as  it  is  a 
 breacli  of  God's  law,  it  deserves  eternal  death  and  wrath. 
 
 My  brethren,  pray  consider,  that  it  is  from  these,  or  some  nf  these  beloved  objpfts,  on 
 whicli  tlio  liearts  of  men  are  set,  tliat  so  few  come  to  this  marriage  supper  ;  tliey  will  nut 
 break  off  the  league  they  have  made  witli  the  "  lusts  of  the  flesh,  the  lusts  of  the  eye,  and 
 the  pride  of  life,"  to  espouse  Jesus  Christ. 
 
 2.  Moreover,  Iniow  assuredly,  that  no  person  oan  have  any  true  love  to  God,  or  unto 
 Jesus  Christ,  whose  hearts  are  set  upon  any  of  these  things.  "  Love  not  the  world,  neitlier 
 the  things  of  the  world.  If  any  man  love  tlie  w'orld,  the  love  of  the  Father  is  not  in  liini  ; 
 for  all  that  is  in  the  world,  tlie  lusts  of  the  flesh,  the  lusts  of  the  eyes,  and  the  pride  of  life, 
 is  not  of  the  Father,  but  of  the  world,"  John  xv.  16. 
 
 1.  That  is,  to  love  tilings  that  are  sinful  in  themselves,  or  sinful  in  their  own  nature. 
 
 2.  Or  such  who  love  lawful  tliirigs  and  objects  to  excess,  or  inordinately, 
 The  danger     Setting  their  choicest  and  chiefest  alfections  upon  them. 
 ofioTitiKsin.         fpjjg  f^gf  comprehends  all  direct  acts  of  sin,  as  Ivinff,  swearing,  whorins, 
 
 orany lawful  ,  ^    ,.  .,  "^     '^  ..     *,       .       ° 
 
 pleasure  in-  drunkenness,  stealing,  pride,  eovetousness,  revenge,  en\y,  malice,  deceit,  su- 
 oidinateiy.  perstitiou,  and  idolatry,  or  any  other  thing  that  is  a  breach  of  the  law  of  God. 
 It  is  one  thing,  my  brethren,  to  be  overcome  by  temptation,  to  commit  this  or 
 that  sin,  and  another  to  love,  like,  and  approve  of  it.  Sin,  in  the  aflections,  is  far  worse 
 than  sin  in  the  conversation  ;  the  former  shows  such  are  in  the  gall  of  bitterness,  and  not 
 renewed  by  divine  gi-ace.  The  other  only  serves  to  demonstrate  a  man  is  not  jierfect  in 
 grace,  or  not  without  sin,  as  iu  himself.  David,  Job,  Peter,  and  many  others  committed 
 many  acts  of  sin ;  they  had  sin  in  their  couversations,  but  they  were  not  in  love  with  sin  ; 
 they  had  it  not  in  their  affections,  "  Ye  love  the  Lord,  hate  evil,"  that  is,  all  evil,  sin  as  it 
 is  sin,  and  the  worst  of  all  plagues  in  the  world.  To  have  sin  in  the  aflections,  is  a  clear 
 sign  of  unregeneracy.     But  then, 
 
 2.  To  love  lawful  things  and  objects  inordinately.  God  allows  people  to  love  their 
 •wives,  their  husbands,  their  children,  their  parents,  or  any  of  their  relations,  and  friends  ; 
 but,  if  we  love  any  of  these  to  excess,  or  inordinately,  or  more  than  Christ,  or  God  himself, 
 we  can  be  no  disciples  of  his,  nor  is  the  love  of  God  in  such  persons.  Also  God  allows  us 
 to  love  our  food,  our  meat  and  drink,  our  clothes,  our  trades,  riches,  houses,  lands,  or  any 
 thing  we  have,  or  do  possess,  as  it  is  a  blessing  given  to  us  of  God,  and  sanctified  to  our 
 good,  we  answering  God's  gracious  end  and  design  in  bestowing  these  things  upon  us.  But 
 if  we  set  our  hearts  upon  any  of  these  things,  and  love  them  more  than  God,  and  Jesus 
 Christ,  "  The  love  of  God  is  not  in  us."  Men  may  make  an  idol  of  their  backs,  of  their 
 bellies,  of  their  trade,  of  their  land»,  of  their  houses,  lawful  pleasures,  silver  and  gold  ;  and 
 it  is  tliis  which  renders  their  condition  to  be  wretched  and  deplorable. 
 
 3.  Pray  consider,  that  it  is  by  means  of  sin,  and  by  an  inordinate  love  to  the  creature, 
 that  all  men  and  women  naturally  are  blinded ;  these  are  their  gods,  their  idols,  and  these 
 things  are  the  objects  by  which  they  are  in  danger  eternally  to  be  undone  and  ruined. 
 
 4.    Moreover,  it  is  the  great  eud  and  design  of  God,  bj'  his  making  this 
 
 iTnion    with  marriage  feast,  or  by  proposing  to  the  soul,  a  union  with  Jesus  Christ,  to  break, 
 
 Christ  is  held  and  Utterly  to  dissolve  that  league,  and  friendship,  sinners  have  entered  into 
 
 rjarriage'  "'  with  any  of  those  things,  of  which  we  have  mentioned, 
 f*^"**-  And  now  that  is  the  sinner's  great  concern,  or  true  and  only  interest,  to 
 
 Sinners  great  cast  off,  and  break  their  former  league  with  sin,  or   wliat  they  have  placed 
 
 cast"of,  &'".  their  liearts,  their  love,  and  afi'ection  upon,  I  shall  prove  and  demonstrate  by 
 
 break      the  several  considerations. 
 
 league    with  .  .    . 
 
 6iu.  1.  Consider,  that  sin  is  an  enemy  to  the  soul,  and  this  world  also,  as  it  is 
 
 the  object  of  lusts  ;  and  not  only  enemies,  but  very  cruel  and  bloody  enemies. 
 ^I'liluhdoue  -•  '"''"• '"  i**  original,  was  but  a  brat  of  Satan;  it  is  the  spawn  of  the  devil, 
 to  man.  and,  like  father  like  child.     Sin  hath  made  a  breach  between  God  aud  man,- 
 
 God  and  man  were  once  in  a  state  of  true  friendship,  until  sin  set  them  one  against  another. 
 Nay,  sin  hath  caused  an  irreconcilable  enmity  between  God  and  all  mankind ;  for,  all  men, 
 by  nature,  are  in  this  condition,  "  The  carnal  mind  is  enmity  against  God ;  it  is  not  sub- 
 ject to  the  law  of  God,  neither  indeed  can  be  ;"and,  "  God  is  angry  with  the  wicked  every 
 day,"  Rom.  viii.  7.  Such  is  his  holiness  aud  pure  nature,  that  he  cannot  but  hate  him 
 that  loves  sin,  hence  it  is  said,  ''  The  face  of  the  Lord  is  set  against  them  that  do  evil,  to 
 cut  their  remembrance  from  off  the  earth."  Again,  it  is  said,  "  The  Lord  trieth  the  righ- 
 teous, but  the  wicked,  and  liim  that  loveth  violence,  his  soul  hatctli,"  Psal.  xi.  5. 
 
 3.  Sin  hath  defaced  tlic  image  of  God  in  man,  aud  liath  brought  him  under  Gyd's  curse, 
 
SEHM.   III.]  THE  PARAELF,   OF   THE   MARRIAGE   SITPER.  555 
 
 and  liath  laid  him  obnoxious  to  eternal  ■wratli.  Now  if  this  be  July  considered,  is  it  not 
 the  true  iuterest  of  sinners,  or  their  chiefest  concernment,  to  breaiv  that  league  they  have 
 made  with  such  an  object  ? 
 
 Is  not  the  loss  of  (jiiid"s  love  and  favour',  a  fearful  Ihing;  is  it  not  dreadful  to  be  fdlcd 
 with  enmity  aguinst  (jod,  and  hate  Jiim  ;  saith  the  Lord,  '"  iJy  soul  hiathed  them,  and 
 their  soul  also  abhorred  me,"  Zech.  xi.  8. 
 
 Is  it  not  an  amazing  thing,  and  a  dismal  loss,  that  instead  of  God's  holy  imago,  man 
 should  bear  the  image  and  likeness  of  the  devil  ? 
 
 Is  it  not  a  lamentable  thing,  to  be  uniler  God's  vindictive  wrath,  and  to  be  laid  obnox- 
 ious unto  eternal  burnings  ?  Can  any  think  of  this,  and  not  tremble  ?  Would  any  (unless 
 they  are  utterly  deprived  of  their  understanding)  hug  such  a  pretended  friend,  that  is, 
 such  an  enemy  to  God,  and  to  the  person  that  is  in  love  witli  it. 
 
 Secondly,  furthermore,  pray  consider,  that  by  this  cursed  object  of  sin-     ^^™  ^J  ^"'^■ 
 ners,  they  are  become  traitors,  and  rebels  unto  ("iod,  and  abide  so,  as  long    tiu. 
 as  they  keep  this  friendship,  and  refuse  to  break  the  league  they  are   iu 
 with  heir  and  death. 
 
 It  was  (beloved)  hereby,  that  we  cast  off  our  blessed  and  rightfid  sovereign,  and  set 
 up  the  devil  in  the  place,  and  throne  of  God. 
 
 Thirdly,  this  marriage  with  Jesus  Christ,  must  needs  be  the  sinner's  true  and  chiefest 
 interest,  considering  yet  a  little  further,  what  traitorous  lovers  these  cursed  objects  are 
 unto  sinners.  Oh  !  what  barbarity  have  they  exercised  upon  precious  souls  of  manldnd. 
 
 1.  Sin  hath  put  out  the  eves  of  all  men,  their  imderstauding  naturally  beino-     ^, 
 
 1      1     1  1  1  1  *   1  .■  1  jiiL'eyessin. 
 
 Utterly  darkened,  and  iience  tliey  see  not,  nor  can  they  discern  what  a  cruel     nurs  put  out 
 monster  siu  is,  which  they  hug  and  embrace  iu  then'  bosoms  ;   they  are  in  the     ^^  ^'"' 
 night  of  darkness,  and  think  they  have  got  Eachel  into  their  bed,  when,  alas  1  it  is  one  far 
 mure  deformed  than  blear-eyed  Leah  ;  nay,  one  worse  than  the  devil ;  for  so  is  siu  in  many 
 respects,  as  hath  formerly  been  opened  unto  you. 
 
 Also  by  this  means  they  caunot  see,  nor  discern  the  beauty  and  loveliness  ^^^^  ^[j„j, 
 of  the  Lord  Jesus  Christ.  I  say,  they  are  blind,  and  iu  darkness,  their  spirit-  ieiniui  s  or 
 ual  eyes  being  put  out  by  sin,  which  they  love,  and  will  not  forego,  leave,  nor  ""^  ^^""^' 
 forsake. 
 
 2.  Moreover,  sin  hath  poisoned  and  con-upted,  not  only  one  faculty  of  the  sce  the  par- 
 soiU,  but  also  every  faculty  thereof.  "Wi--  ottije 
 
 3.  These  enemies,  that  are  the  darlings  of  sinners,  have  wounded  them     mi  umong 
 from  the  crown  of  their  head,  to  the  sole_s  of  their  feet ;  so  that  they  have     *'"'='''^^' 
 nothing  "  but  wounds,  and  bruises,  and  putrifying  sores,"  Isa.  i.  5. 
 
 4.  Sin  hath  covered  the  soul  all  over  with  a  leprosy  ;  no  doubt  but  the  plague  of  the 
 leprosy,  is  a  figure  and  representation  of  sin  ;  we  read,  such  was  tlie  nature  of  it,  tliut  it 
 spread  itself  all  over  the  boj.ly.  So  hath  sin  spread  itself  all  over  every  ]>art,  and  foculty 
 of  the  soul ;  and  every  member  of  the  body  of  siimers,  are  corrupted  by  it  also.  "  Their 
 eyes  are  full  of  idolatry,  their  hands  wift  to  shed  blood,  the  throat  is  a  lilthy]sepulchre,  un- 
 der then- lips,  is  the  poison  of  asps,"  Kom  iii.  13.  The  leprosy  was  a  most  loathsome, 
 filthy,  and  stinking  disease  ;  sin  renders  the  sotd  hateful  and  abominable  in  tlie  sight 
 of  God,  and  in  every  man's  own  sight,  whose  eyes  are  enlightened.  No  disease  was  more 
 contagious  or  mfectious  ;  it  infected  the  house,  walls,  vessels,  and  garments,  where  the 
 leper  dwelt.  So  all  things  are  infected  by  the  sin  of  an  ungodly  person,  even  his 
 very  prayers  are  sin.  ^\'hat  mortal  would  embrace  such  an  object,  that  hath  given  liim 
 such  a  foul  and  filtiiy  disease  ?  certainly  it  must  needs  be  the  wisdom  of  every  soul,  to 
 cast  off  such  a  lover  witii  tlie  utmost  hatred  and  abhorrence.  .s;n  binds 
 
 5.  Sin  hath  laid  all  mankind  naturally  in  chains,  and  cruel  fetters  ;  tliey     siiinwa  in 
 are  bound  in  bonds  of  iniquity,  yea,  iu  such  bonds  that  bind  thera  unto  a  liltliy     »Uu  iVi  u 
 dead  body,  a  rotten,  stinking  body.   Natural  depravity  or  original  corruption,  is     '*'"''"'  ^'^^' 
 so  compared  by  the  apostle,  "  0  wretched  man  that  I  am,  who  shall  deliver  me  from  this 
 body  of  death,"  Eom.  vii.  24.     Or,  this  dead  body.     Moreover,  these  bonds  bind  all  tiiat 
 guilt  that  is  in  sinners,  upon  their  suuls  and  consciences ;  and  not  only  so,  but  it  also 
 binds  them  unto  the  devil,  to  be  his  slaves  and  vassels. 
 
 And,  in  the  last  jdacc,  these  bonds  bind  the  soul  of  every  sinner  that  is  in  love  with  it, 
 over  to  eternal  wrath  and  vengeance,  yea,  unto  everlasting  burning. 
 
 G.  Sin  hath  also  stabbed  the  snuls  of  all  that  are  in  a  league  of  love  and  friendship  wilh 
 it,  it  has  given  the  suul  its  mortal  wound.  Oh,  what  is  the  blindness  and  ^|„  in,,, 
 folly  of  such  sinners !  they  sport  and  play  with  siu,  and  embrace  it,  as  a    smbUea  bin 
 
556  THE    PAR.U3LE    OF    T!1E   M.UIRIAGE  SUPPER.  [bOOK    IH. 
 
 ners  at  thuir  man  embraces  a  lovely  object,  and  think  notbing  move  sweet  and  pleasant, 
 hearts.  ^^^  ygj.  gyery  kiss  they  gave  sin,  I  mean  every  act  of  sin,  is  a  stab  at  the 
 
 heart,  as  if  a  spear  was  thrust  into  the  very  bowels  of  a  person. 
 
 Sin,  and  this  world,  with  which  wicked  men  and  women  are  in  love,  is  set  forth  by  an 
 adulterous  woman,  by  wise  Solomon,  Prov.  vii.  10,  17,  22,  23.  Who  lies  in  wait  fur  a 
 foolish  young  man  ;  "  And  behold,  there  met  him  a  woman,  with  the  attire  of  an  harlot, 
 and  subtil  of  heart,"  And  thus  she  said  unto  him,  I  have  perfumed  my  bed  with 
 myrrh,  aloes,  and  cinnamon,  come,  let  us  take  our  fill  of  love  until  morning.  He  goeth 
 after  her  straitway,  as  an  ox  goeth  to  the  slaughter,  or  as  a  fool  to  the  correction  of  the 
 stocks,  till  a  dart  strike  through  his  Hver,  as  a  bird  hasteth  to  the  snare,  and  knoweth 
 not  it  is  for  his  life." 
 
 Though  this  is  true  in  the  letter,  i.  e.,  this  is  the  folly  and  danger  of  every  one  that  com- 
 mits adultery  with  a  woman  ;  yet  no  doubt,  it  is  as  true  of  every  other  sin.  All  that  Live 
 this  world,  or  are  in  love  with  any  sin,  thus  they  are  wounded  ;  every  sin  is  a  dart  that 
 pierces  the  soul. 
 
 The  way  sin  leads  the  soul  in,  and  the  dismal  end  it  will  bring  all  sinners  unto,  may 
 sufiiciently  serve  to  con\'ince  eveiy  one  who  is  in  love  with  it,  that  it  is  the  greatest  con- 
 cern to  break  that  league  they  are  in  with  it,  and  to  espouse  Jesus  Christ.  As  sin  lays 
 every  sinner  under  God's  wrath  here,  so  it  will  bring  them  to  hell  iu  the  end.  The  wages, 
 reward,  or  demerit  of  sin,  is  death,  eternal  death.  This  will  be  the  end  of  all  those  who 
 continue  in  sin,  or  that  live  in  the  love  and  liking  of  it :  "  her  house  is  the  v/ay  to  hell, 
 leading  down  to  the  chambers  of  death,"  Prov.  ^^i.  27. 
 
 Now,  the  design  of  God  (I  told  you)  in  making  this  marriage  feast,  is  to  bring  sinners 
 to  be  willing  to  break  that  contract,  which  they  have  made  with  objects,  which  certaiuly, 
 all  must  needs  conclude,  is  their  wisdom  to  do,  considering  what  hath  been  said. 
 
 Neither  is  there  any  other  way  to  escape  the  misery,  and  fearfid  danger  they  are  in 
 hereby,  but  by  then-  accepting  this  gracious  in-iitation,  viz.,  to  espouse  Jesus  C^lirist, 
 which  is  by  eating  tliis  supper,  or  by  feeding  on  Christ  by  faith ;  for  to  beheve,  to  re- 
 ceive Christ,  or  to  feed  on  him,  signifies  the  very  same  thing. 
 
 This,  my  brethren,  is  the  first  demonstration,  to  prove,  that  it  is  the  true  interest, 
 and  highest  concernment  of  sinners  thus  to  do. 
 
 1.  We  infer  from  hence,  that  greater  love  and  mercy  to  sinners,  could  not  be  showed 
 unto  them,  than  God  hath  manifested  in  making  tins  blessed  marriage  supper. 
 
 God  saw  what  a  fearful  condition  mankind  was  in,  by  the  love  of  sin,  and  by  the  in- 
 ordinate love  of  the  creatiu'e,  they  having  not  ever  tasted  of  any  thing  which  is  truly  good, 
 be  has  provided  such  a  feast,  which  if  they  come  and  eat  thereof,  they  will  soon  perceive 
 how  they  have  b^en  deceived,  and  blinded  by  the  enemies  of  then-  souls. 
 
 Exhortation.  Let  me  therefore  now  exhort  you  that  are  yet  in  yoiu-  sins,  or  live  in 
 love  with  them. 
 
 1.  To  consider  what  your  woful  state  and  condition  is.  Tliis  indeed  may  be  lamented. 
 Though  these  things  are  so,  and  it  is  day  by  day  opened,  and  made  clearly  to  appear  to 
 be  so  ;  yet  sinners  will  not  believe  it,  or  at  leastwise  lay  it  to  heart.  They  cannot  be  per- 
 suaded, that  this  is  their  condition,  which  is  a  full  confh-mation  of  the  truth  you  have  now 
 heard,  that  all  ungodly  men  and  women  are  blind.  If  these  things  do  not  affect  your  souls,  if 
 you  believe  not,  this  is  your  conihtion,  certaiuly  you  are  in  the  gall  of  bitterness,  and  in 
 the  bond  of  iniquity. 
 
 2.  Let  me  exhort  you  to  cast  off  sin,  and  the  love  of  this  world.  Had  you  rather  die, 
 than  live  ?  Is  sin  so  sweet  to  you,  that  you  are  contented  to  be  damned  for  your  love  to 
 it  ?  Do  you  think  it  hath  more  good  and  sweetness  in  it,  than  is  to  be  found  in  God,  and 
 in  Jesus  Christ  ?  Will  you  show  yourselves  to  be  some  of  them  that  make  light  of  this 
 marriage  feast,  and,  one  go  his  farm,  and  another  to  his  merchandise  ?  0,  if  it  be  so,  hear 
 what  God  says,  none  of  these  shall  taste  of  my  dinner.  No,  not  so  much  as  one  taste  of 
 God's  love.  No  Christ  then,  shall  you  have  when  you  come  to  che.  No  pardon  of  sin  ; 
 no  peace  of  conscience,  but  unto  everlasting  flames  you  must  be  cast. 
 
 So  much  at  this  time. 
 
SERM.    IV.']  THE   PAEABLE   OF   TIIK    AtAERIAGE  ETJPPEE.  TUST 
 
 SEEMON     IV. 
 
 The  Mngdom  of  heaven,  is  like  unto  a  certain  Mng,  which  made  a  marriage  for  his  son, 
 &c.      Matt.  xxii.  1,  &c. 
 
 The  doctrine  I  am  upon,  is  this,  viz.,  "  that  tlie  great  God  hath  sent  his  own  Son,  to 
 espouse  and  marry  poor  sinners." 
 
 1.  You  have  lieard,  what  this  mamage  doth  import, 
 
 2.  I  am  upon  the  second  general  head  proposed,  ^^z.,  that  it  is  the  true  and  only  in- 
 terest of  sinners,  to  accept  of  this  gracious  offer. 
 
 I  told  you,  I  should  endeavour  to  make  this  to  appear  by  divers  demonstrations. 
 
 1.  The  tu'st  was  taken  from  the  consideration  of  that  woful  condition  aU  men  are  in 
 by  means  of  that  affinity  they  have  made  with,  other  objects  and  things. 
 
 That  I  have  done  with,  and  I  shall  now  proceed. 
 
 Secondly,  it  is  the  sinner's  true  and  only  interest  to  espouse  Jesus  C'luist,  consideiing 
 the  great  worth  and  dignity  of  his  person  and  offices. 
 
 2.  From  the  gi-eat  unworthiness,  or  indignity  of  those  persons,  wliich  he  offers  to  es- 
 pouse unto  himselt'. 
 
 1.     From  the  dignity,  worth,  and  glorious  exceUeney  of  Christ's  person  and  offices. 
 
 1.  He  is  a  King,  yea,  "  King  of  kings,  and  Lord  of  lords,"  Jer.  x.  7.  This     The  excei- 
 respecteth  his  office.     But  further,  he  is  God,  the  Son  of  Goil,  the  brightness     cbnsfs  per- 
 of  the  Father's  glory,  and  the  express  image  of  Ms  person.     He  only  hath  the     '"°' 
 
 keys  of  hell  and  death.  He  hath  all  power  in  heaven  and  earth.  His  glory  excelletb 
 the  highest  heavens :  nay,  in  comparison  of  him,  the  sun  that  is  so  glorious,  is  hut  a  lump 
 of  darkness,  or  without  light.  It  is  he  whose  power  is  such,  that  he  measureth  the  hea- 
 vens with  a  span.  And  all  the  regions  of  the  earth,  are  as  the  small  dust  of  the  balance 
 in  comparison  of  him. 
 
 Brethren,  if  we  consider  him  in  his  personal  excellencies,  or  in  the  glory  of  his  offices, 
 there  is  none  like  unto  him  in  heaven,  nor  earth  ;  there  is  not  such  another  ;  he  hath  the 
 pre-eminence  over  all  creatures,  angels  and  men,  yea,  over  all  the  whole  creation.  All 
 must  worship  him,  do  him  homage,  or  give  di\ine  adoration  to  him.  The  Father  when  he 
 brought  him  unto  the  world,  saitl,  "  and  let  all  the  angels  of  heaven  worship  him,"  Heb.  i.  6. 
 
 The  gloiy  of  Christ's  majesty  caimot  be  conceived,  much  less  expressed  by  any  in  heaven 
 and  earth. 
 
 And,  is  it  not  (think  you)  the  chief  interest,  the  only  concernment  of  sinners,  to  espouse 
 him,  who  is  exalted  in  heaven  at  the  Father's  right  band,  having  taken  the  full  possession 
 of  his  kingdom  above,  and  wLU  quickly  take  unto  him  the  actual  possession  of  his  kingdom 
 below  ?  "  His  dominions  shall  be  from  sea  to  sea,  and  from  the  rivers,  to  the  ends  of  the 
 earth,"  Psal.  Ixsii.  8.  All  nations  shall  sei-ve  him,  and  kings  shall  lick  the  dust  of  his  feet, 
 and  bow  before  him.  His  sceptre  is  a  right  sceptre ;  he  doth  what  he  pleasetb,  and  none 
 can  say  unto  him,  what  dost  thou  ? 
 
 2.  He  is  glorious  in  his  retmue,  having  "  Ten  thousand  times  ten  thousand  of  glorious 
 angels  to  minister  unto  him."  What  are  the  attendants  of  the  greatest  monarch  on  earth 
 to  those  mighty  ones' that  attend  upon  Jesus  Christ?  The  least  of  them  far  excel  in  power 
 and  glory,  the  chiefest  king,  or  potentate  on  earth. 
 
 There  are  three  or  four  things  that  further  tend  to  demonstrate  his  favour,  in  vouch- 
 saiing  such  a  high  privilege,  and  great  honoiu*  in  his  espousing  poor  sinners. 
 
 1.  Let  us  consider,  his  all-sufficiency  :  he  hath  all  things  in  the  compass  of 
 his  own  being,  whereby  he  is  infinitely  happy  and  glorious  in  himself.     More-     sufficiency." 
 over,  his  glory  and  happiness  had  been  nuthing  less  than  it  is,  if  mankind  had 
 never  been  created,  (he  being  God  over  all,  blessed  for  ever)  nor  would  his  glory  be  less, 
 (as  so  considered)  if  all  men  should  be  consumed,  and  come  to  nothing. 
 
 He  stands  in  no  more  need  of  us,  (as  one  observes)  to  add  unto  his  essential     Chamock. 
 glory,  than  the  heavens  stand  in  need  of  a  moth  to  move  it,  or  the  earth  a  grasshopper  to 
 uphold  it ;  or  the  sun  a  glow-worm,  to  add  to  its  light  and  lustre. 
 
 Brethren,  If  the  Lord  Jesus  Christ  could  not  have  been  happy  without  his  espousing  and 
 marrying  sinners,  it  would  not  have  been  so  great  a  wonder.  But  since  he  can  gain  notliing 
 by  us,  and  stands  in  no  need  of  us,  in  his  jiroposing  this  so  gi-eat,  so  sweet,  and  gracious  an 
 offer,  this  tends  to  show  liis  admirable  and  amazing  condescension,  and  that  it  must  needs 
 
558  THE   PARABLE   OF   THE    MAnillAGE  SlTrER.  [dOOK   III. 
 
 be  tlif^  cliicf  interest  of  sinners  to  accept  him,  it  being  our  good  only,  wliicli  ho  hereby  seeks, 
 and  labours  to  effect. 
 
 Secondly,  Considering  his  independency,  Christ  is,  brethren,  so  free,  and  Christ's  inde- 
 absolute  in  his  being,  and  actings,  that  nothing  can  necessitate  him  to  regard  P^'iduncy. 
 us ;  none  coidd  lay  any  engagement  upon  him,  to  set  his  heart  against  man- 
 kind. If  any  person  could  oblige  him,  or  if  we  could  deserve  any  such  thing  at  his  hands, 
 or  could  present  any  motive  which  might  efl'ectually  persuade  him,  then  it  might  not  be  so 
 much  admired ;  but,  alas  !  there  is  no  desert,  no  merit,  no  motive  in  any  sinner,  either 
 from  within,  or  from  without,  to  stir  him  up  to  love,  and  espouse  any  man  or  woman  of 
 Adam's  offspring.  Alas  !  can  boils  and  blotches  allure,  or  loathsome  filth  and  ugliness  en- 
 tice admirable  beauty,  to  love  and  delight?  Christ's sovc- 
 
 3.  Consider  the  nature  of  Christ's  sovereignty,  in  respect  had  to  his  choice.    «'g°'y- 
 
 1.  He  might,  without  the  least  prejudice  to  himself,  have  annihdated  mankind,  as  soon 
 as  he  had  created  them.  Before  they  had  sinned,  might  lie  not  liave  done  what  he  would 
 ■with  l;is  own,  (as  Reverend  Charnock  notes)  much  more  might  he  liave  done  this.  After 
 man  had  sinned,  and  cast  him  off,  might  he  not  have  executed  the  fearful  sentence  of  eter- 
 nal death  and  wrath  immediately,  and  so  have  caused  the  glory  of  man  to  fly  away  as  a 
 bird  from  the  birth,  from  the  womb,  or  conception,  and  so  have  crushed  the  cockatrice  in 
 the  egg  ?     And  this  he  might  done  unto  the  glory  of  his  justice. 
 
 2.  <.)r,  might  he  not  have  displayed  the  glory  of  his  absolute,  sovereign  grace  and  favour 
 (saith  he)  to  the  fallea  angels,  and  not  to  fallen  mankmd  ?  Or,  have  made  us  devils  ;  or, 
 at  least,  have  put  us  into  the  like  state  they  are  in  ? 
 
 Brethren,  The  angels  were  liis  creatures,  and  more  glorious  too  in  their  first  estate,  than 
 man  ;  and  were,  as  to  their  beings  and  nature,  more  like  unto  him,  they  being  spirits,  and 
 so  of  a  more  pure  and  sublime  matter  than  man,  and  so  might  seem  a  more  fit  and  proper 
 match  for  him  than  man,  who  was  made  of  dust,  or  red  clay.  What  obligation,  I  say,  lay 
 either  upon  the  Father  or  Son,  to  spare  man,  and  not  the  angels  that  sinned  ? 
 
 3.  Or,  why  might  he  not  have  decreed  (saith  he)  from  everlasting  (foreseeing  man's 
 fall,  and  horrid  rebellion)  to  have  cast  oft'  all  Adam's  posterity,  and  throwed  them  into  hell, 
 and  have  raised  up  a  n(nv  creation  of  mankind,  from  a  better  head,  and  have  caused  them 
 to  stand,  and  have  made  them  more  desirable  objects  of  his  love  and  aflxictions  ? 
 
 Obj.  But  some  may  say,  "How  then  could  the  attribute  of  his  mercy  and  goodness 
 been  known  ?" 
 
 Answ.  Certainly  (as  he  observes)  infinite  wisdom  could  some  other  way  have  displayed 
 the  glory  of  that,  and  all  other  attributes,  if  he  had  pleased  ;  and  in  such  a  way,  that  he 
 might  have  spared  his  own  precious  Son  from  pouring  forth  his  blood.  No  doubt  but  the 
 ■whole  contrivance  of  the  mystery  of  our  redemption,  results  from  God's  sovereign  pleasure. 
 
 4.  Or  why  (saith  he)  might  not  the  plea  of  divine  justice,  have  rather  prevailed,  than 
 the  plea  of  mercy  ?  "Was  it  not  more  reasonable,  that  justice  should  be  glorified  in  man's 
 final  ruin,  than  that  mercy  should  be  heard  for  us,  considering  that  nothing  could  satisfy 
 divine  justice,  for  man's  offence,  as  it  seems  to  us,  but  the  letting  out  of  the  precious  blood 
 of  his  own  Son ;  or  that  he  must  die,  if  we  are  spared  ?     To  which  I  may  add, 
 
 5.  Or  why  doth  our  Lord  Jesus  commend  his  love  to  sinners  in  England,  and  not  to 
 sinners  in  India?  I  mean  to  the  Pagan  world  ;  they  are  wholly  left  under  darkness,  and 
 never  heard  of  Christ.  They  know  nothing  of  his  death,  nor  of  the  gospel;  they  have  not 
 this  ofl'er  of  his  love,  as  yet,  made  unto  them ;  they  are  not  bid  to  this  marriage  feast. 
 
 6.  Or,  why  doth  he  so  graciously  vouchsafe  this  infinite  favour  to  us  in  and  about  this 
 city,  and  some  other  places  in  this  nation,  and  lets  many  cities,  towns,  and  corners  of  En- 
 gland, remain  in  great  darkness,  they  having  not  such  clear  gospel-light  aft'orded  to  them  ? 
 llev.  iii.  20.  Christ  doth  not  come  and  stand  at  their  doors,  and  knock,  as  he  doth  at  your 
 doors,  and  hath  for  a  long  time. 
 
 Or,  why  doth  he  open  some  of  our  hearts,  causing  us  to  atlend  upon  the  word,  and  by 
 the  powerful  operations  of  his  Spirit,  bow  and  subject  our  rebellious  wills  to  embrace  him? 
 
 Whereas,  many  are  let  alone  in  the  blindness  of  their  minds,  and  hardness  of  their 
 hearts,  who  sit  under  the  same  means  of  the  external  preaching  of  the  gospel.  Surely,  no 
 other  reason  can  be  given  of  this,  but  his  own  sovereignty.  What  greater  demonstrations 
 of  sovereign  love  and  grace,  can  Jesus  Christ  show  unto  us  ? 
 
 Thirdly,  It  .greatly  concerns  sinners  to  accept  of  this  offer,  or  it  must  needs     .p^^  ,;nnor'i 
 be  their  chief  and  only  interest  so  to  do,  considering,  that  great  indignily  and     peat  im- 
 unworthiness  of  the  ])ersons  to  whom  he  commendeth  his  love.  """  '""^*^' 
 
 Quest.  Who  are  they  ? 
 
8ER.M.   IV.]  Till!    PARABLE   OF    THE   MAKEIAGE    SU-TEE.  559 
 
 Answ.  I  answer,  Tlicy  are  men  ami  women,  chiKIron  of  the  lust  Adaiu ;  not  angels, 
 but  mankind. 
 
 And,  oh  !  what  a  low,  base,  and  contemptible  creature  is  man  !  "  What  is  man,  that 
 thou  shouldest  magnify  him,  that  thou  shouldest  set  thy  heart  u|)ou  him  ?  And  that  thou 
 shnuldest  visit  him  every  morning,  and  try  him  every  moment  V"   Job  vii.  17,  18. 
 
 JIan,  a  worm,  a  base  and  vile  creature,  a  mere  carriou  worm,  bred  out  of  corruption, 
 not  worth  the  least  regard !  Do  we  value  a  worm  ?  Uh,  why  should  Christ,  the  Prince 
 of  the  kings  of  the  earth,  set  his  heart  upon,  and  court  such  a  creature  ! 
 
 And  shall  not  such  creatures  think  it  doth  not  greatly  concern  them,  to  accept  hiraj?  Is 
 it  not  their  chief  interest  to  bid  liim  welcome,  and  open  the  door  to  him,  and  readily  come 
 to  this  marriage  supper  ? 
 
 Sirs  !  If  men  were  now  poor,  yet  if  they  were  of  an  high  birth,  or  sons  of  nobles,  there 
 might  seem  to  be  some  motive  why  Christ  should  make  this  wonderful  suit  and  offer  to 
 them.  But,  alas  !  alas  !  all  were  base  born,  born  children  of  wrath.  Our  Father  left  us 
 beggars.  But,  this  is  not  all,  he  left  us  sinners.  Jlan  is  a  sinner,  a  rebel,  a  cursed  traitor 
 to  this  blessed  prince.  Shall  the  king,  that  we  have  conspired  against,  and  contemned  in 
 our  hearts,  and  consulted  with  the  devil  to  dethrone,  to  murder,  and  tread  under  foot, 
 come  to  us  to  woo  us.  Hath  he  fallen  in  love  with  us  ?  Or,  doth  the  offended  Sovereign 
 stoop  to  offending  criminals  ?  Stand,  and  wonder,  0  ye  heavens  !  Doth  the  Majesty  of 
 heaven,  in  this  manner,  condescend  to  espouse  a  slave  of  sin,  and  Satan  ?  Shall  such  that 
 hate  him,  be  beloved  by  him  ?  Shall  condemned  rebels  be  not  only  entreated  to  accept  of 
 a  pardon,  but  also  to  marry  the  prince  himself,  and  they  not  think  it  their  only  interest  to 
 accept  it?     Oh,  what  au  inequality  is  here ! 
 
 1.  He  a  King,  yea,  the  "  King  of  kings,"  and  they  rebels  and  traitors  to  him  ? 
 
 He  tlie  2iighty  Jlonarch  of  heaven  and  earth,  and  they  beggars  ! 
 
 He  from  heaven,  heavenly ;  they  from  earth,  earthly  ! 
 
 He  the  highest  Sovereign,  and  we  the  lowest  peasants  !  *" 
 
 He  the  Darling  of  heaven,  and  we  the  vassals  of  hell ! 
 
 He,  in  his  nature,  pure,  holy,  and  undetiled,  and  we,  in  our  nature,  impure,  filthy,  and 
 polluted ! 
 
 Fourthly,  It  must  needs  be  their  true  interest,  considering  what  strange     chrisfs 
 and  amazing  achievements  he  hath  undertook,  in  order  to  bring  about,  and     woniierfui 
 obtain  his  gracious  design  and  purpose.  achievements. 
 
 1.  Consider  what  a  glorious  place,  and  a  rich  palace  he  left  above,  and  to  what  a  dole- 
 some  land  of  darkness,  he  came  imto,  to  seek  the  lost  soul  he  designed  to  espouse.  He 
 came  out  of  his  Father's  bosom,  to  be  exposed  to  the  wrath  and  malice  of  devils,  and 
 wicked  men. 
 
 2.  He  laid  aside  his  glorious  robes  to  be  clothed  (as  I  may  say)  with  rags,  that  so  he 
 might  accomplish  his  gracious  purpose. 
 
 3.  Consider  what  a  long  and  vast  journey  he  undertook,  to  come  to  us,  to  ciirist  lovert 
 offer  his  love.     Is  it  not  a  bng  way  from  heaven  to  earth  ?  and  decreed 
 
 4.  Consider,  that  he  from  eternity  decreed  to  espouse  all  those  persons  sinnera  "from 
 ■which  his  Father  gave  him  ;  and  whatsoever  he  doth  in  time,  was  but  in  put-  ""  cteroity. 
 suit  of  his  unchangeable  purpose  from  before  all  time. 
 
 5.  Consider,  that;  he  hath  espoused  us  virtually  before  he  offers  his  love  unto  us  :  he 
 espoused  us,  when  he  espoused  our  nature  ;  he  virtually  was  married  to  sinners,  when  he 
 took  the  nature  of  man  into  union  with  his  own  divine  person.  Calvin  understood  this 
 chiefly  to  be  meant  by  this  marriage  in  my  te.xt.  Indeed,  had  not  the  Father  lirst  married 
 his  Son  to  the  nature  of  man,  he  could  not  have  married  the  person  of  any  man  to  him. 
 Christ  must  be  Ih-sh  of  our  llesh,  and  bone  of  our  bono.  God  being  a  Spirit,  he  could  not 
 be  a  proper  siiouse  for  us.  Could  an  angel  be  a  lit,  and  proper  help-meet  for  Adam  ? 
 Wti  could  not  see  him,  could  have  no  alfecting  idea  of  him  ;  we  could  not  come  near  him  : 
 his  glory  is  so  great,  considered  as  he  is  God,  it  would  have  overwhelmed  us,  or  have 
 dazzled  our  eyes  ;  therefore  ho  vaUod  his  glory  in  our  nature,  and  became  like  unto  us, 
 that  we  might  behold  him  as  an  object  every  way  suitable,  and  agrceuig  to  us,  whom  he 
 came  to  betroth  to  himself  for  ever. 
 
 '•  We  beheld  his  glory,  as  the  glory  of  the  only-begotten  of  the  Father,  full  of  grace 
 and  truth,"  John  i.  1-1.  How  was  tliis  !  Even  as  lie  was  made  llesh,  and  dwelt  among 
 us.  In  this  the  wisdom  and  goodness  of  God  was  manifested.  We  could  not  so  well  con- 
 ceive him,  nor  worship  him,  because  we  could  not  tell  how  to  frame  any  true  or  right 
 ilea  of  him  in  our  miuds,  except  he  brouglit  foilh  the  express  image  of  his  person. . 
 
560  THE  PARABLE   OF   TUE   MAEPJAGE    SUPPER.  [boOK  III. 
 
 Therefore,  it  is  by  him  we  come  to  God,  believe  in  the  Father,  espouse  the  Father, 
 love,  honour,  and  worship  the  Father. 
 
 The  Son  of  God  (saith  a  learned  man)  was  made  flesh,  that  he  might  be  a  true,  and 
 fit  Bridegroom  for  his  church. 
 
 The  great  ^-  Consider  what  he  liath  suffered  and  undergone,  that  he  might  have 
 abasement  of    his  g'racious  design  of  love  accomplished. 
 
 What  indignities  did  he  meet  witlial,  in  the  days  of  humiliation,  from 
 men  !  His  birth  was  mean,  being  born  of  a  poor  virgin  ;  the  Popish  church  calls  her 
 a  lady,  and  paints  her  in  very  rich  robes  ;  but,  alas  !  as  to  her  outward  state  in  the 
 world,  she  was  no  lady,  but  a  mean  virgin  ;  which  appears, 
 
 (1.)  By  the  meanness  of  that  man  whom  she  was  espoused  unto  :  Joseph  was  no 
 lord,  no  earl,  no  duke,  but  a  poor  carpenter. 
 
 (1.)  By  that  poor  entertainment  she  had  in  the  inn.  Had  she  been  of  some  noble, 
 or  high  descent,  no  doubt  but  the  innkeeper  would  have  made  better  provision  for  her, 
 she  being  big  with  child,  and  near  her  time.  We  may  conclude,  though  the  inn  might 
 be  full  of  guests,  yet  some  might  have  soon  removed  their  quarters,  to  have  given  place 
 to  a  person  of  such  quality,  as  these  people  imagine :  however,  they  would  not  have 
 turned  her  into  the  stable,  to  be  delivered  of  the  holy  child  Jesus,  among  the  brute  beasts. 
 
 2.  No  soo]ier  was  he  bom,  but  he  was  laid  in  a  manger,  and  when  the  news  of  his 
 birth  came  to  the  ears  of  Herod,  he  sough  all  manner  of  ways  and  means  to  take  away 
 his  life. 
 
 Moreover,  the  whole  time  of  his  life  was  attended  with  sorrow  and  affliction.  He 
 was  hated,  and  persecuted  from  place  to  place  :  he  spent  his  days  in  grief  and  sighing. 
 He  is  said  to  be  "  A  man  of  sorrows,  and  acquainted  with  grief,"  Isa.  Hii.  7.  How  was 
 he  reproached  and  despised  of  men,  called  a  wine  bibber,  a  friend  of  publicans  and  sin- 
 ners :  nay,  that  he  had  a  devil  and  was  mad  ;  and  that  he  cast  out  devils  by  Beelzebub, 
 the  prince  of  devils.  Oh,  what  mortal  can  read  these  things,  and  his  soul  not  mourn,  and 
 Christ's  '"^  heart  pour  forth  ! 
 
 bloody  Jloreover,  how  basely  was  he  betrayed  by  one  of  his  own  disciples  ?  And, 
 
 agooy-  what  sorrow  did  he  meet  with  in  his  suul  in  the  garden,  in  his  bloody  agony, 
 
 when  the  weight  of  our  sins,  and  that  wrath  that  was  due  to  sinners,  lay  so  heavy 
 upon  him  ?  and  besides  all  this,  wliat  a  sore,  ignominious,  and  painful  death  did  he  die  ? 
 The  end  of  ^^  '■''^'^  ^  *''^  stead,  or  room  of  all  those  the  Father  gave  unto  him.  He 
 Christ's  could  not  obtain  his  desire,  viz.,  the  espousing  and  marrying  of  our  souls, 
 
 unless  he  died  for  us  :  in  his  holy  life  he  wrought  out  a  wedding  garment 
 for  us,  and  for  all  that  espouse  him  :  and,  by  his  death,  he  bore  our  sins,  and  curse  of 
 the  law,  or  all  that  vindictive  wrath  that  was  due  to  us,  and  so  saved  us  from  hell, 
 and  eternal  vengeance,  whose  doing  and  suffering,  is  our  righteousness,  to  our  justification, 
 before  God. 
 
 And,  shall  any  after  this,  refuse  to  come  to  this  wedding,  or  to  accept  of  his  love,  and  be 
 betrothed  to  so  dear  a  Saviour. 
 
 Oh,  ponder  these  things  well  in  your  minds,  and  lay  your  hands  upon  your  hearts,  and 
 delay  no  longer,  but  close  with  Jesus  Christ  this  day. 
 
 Fifthly,  but  if  all  these  arguments  and  demonstrations  do  not  it,  will  not  prevail  with 
 you,  to  consider  the  nature  of  his  precious  love. 
 The     great         J.     Jesus  Christ  had  an  early  love  to  poor  sinners.     He  loved  us  long  he- 
 Christ  open-     fore  we  were  born,  or  had  a  being :  "  The  Lord  appeared  imto  me  of  old, 
 *^-  saying,  yea  I  have  loved  thee  with  an  everlasting  love,"  Jer.  xxxi.  3. 
 
 It  was,  my  brethren,  a  love  of  choice,  he  chose  us,  and  set  his  heart  upon  us  from  all 
 eternity.  It  was  a  love  of  purpose,  of  good  will ;  he  designed  to  redeem  us,  and  visit  us, 
 and  to  espouse  us,  to  come  and  knock  at  our  doors,  and  to  change  our  hearts,  and  to 
 marry  us  to  himself  for  ever. 
 
 Oh  I  what  good-will  was  here  to  sinners  ?  What  a  purpose  of  love,  of  kindness,  of 
 favour,  and  grace  ?  Did  Christ  choose  sinners  so  long  ago,  even  from  everlasting,  and, 
 shall  not  sinners  now  choose  him,  love  him,  espouse  him  ?  "  We  love  him,  because  he 
 first  loved  us,"  1  John  iv.  19.  Our  love  to  Christ,  is  not  the  cause  of  his  love  to  us,  but 
 it  is  the  effect  of  his  love.  His  love  is  the  fountain,  oiur  love  is  a  small  rivulet,  flowing 
 from  that  fuuntain. 
 
 Wliat  is  it,  my  brethren,  which  draws  out  the  love  of  a  person  to  an  earthly  object,  or 
 cause  such  a  one  to  look  upon  it  their  concern,  and  interest  to  return  love  for  love,  more 
 than  the  thoughts  of  the  length  of  that  ticie  he  loved  her,  perhaps  from  a  child  ;  but,  Oh  ! 
 
SEEM.   IV.]  THE  PARABLE   OF    THK    MARRIAGE    SUPPER.  561 
 
 how  much  longer  cliil  Jesus  Christ  love  us  !  It  was  not  only  from  the  ■n-omb,  but  from, 
 eternity.  But  pr.ay  tlo  not  mistake  me,  I  do  not  say,  the  cases  run  jiarallel ;  it  is  not  tlio 
 bare  retiection  ou  Christ's  early  love,  that  is  sufficient  to  cause  us  to  love  him  :  no,  no, 
 but  his  love  to  us,  hath  a  physical  cause  in  it ;  it  is  like  love  powder,  it  operates  on 
 us,  as  the  sun  by  its  near  approach  in  the  spring,  causes  the  grass  to  grcftv,  and  flowers  to 
 put  forth.  Christ's  love  to  us,  hath  the  came  effect  upon  us,  as  the  sun  hath,  by  sinning 
 on  the  moon,  i.  e.,  the  sun  shines  on  the  moon,  and  the  moon  reflects  great  light  on  the 
 earth. 
 
 II.  Christ's  love  is  a  free  love;  it  arose  from  himself.  Pray  consider  the  objects  ho 
 doth  so  dearly  love. 
 
 Brethren,  the  Ijord  Christ  did  not  let  out  his  redeeming  love  to  ns,  as  we  stood  in  the 
 first  Adam,  in  the  state  of  iunoceney,  but  as  we  were  fallen,  and  lay  polluted  in  our  tilth 
 and  blood.  Perfect  man  stood  in  no  need  of  redeemmg  love,  mercy,  and  compassion: 
 God  considered  as  Creator,  was  our  Husband,  and  we  wanted  our  Saviour  to  espouse  us  ;  I 
 may  say,  it  was  in  our  widowhood  that  Christ  loved  us,  God  having  cast  us  off,  and  given 
 us  a  bill  of  divorce.  "  Now,  when  I  passed  by  thee,  and  saw  thee  polluted  in  thine  own 
 blood,  I  said  unto  thee,  when  thou  wast  in  thy  blood,  live,  etc.  I  looked  upon  thee,  and 
 behold,  thy  time  was  the  time  of  love,  and  covered  thy  nakedness :  yea,  I  sware  unto 
 thee,  and  entered  into  covenant  with  thee,  saith  the  Lord  God,  and  thou  becamest  mine," 
 Ezek.  xvi.  G,  8. 
 
 Ob,  what  was  the  motive  of  Christ's  love  !  It  is  beyond  our  reach  to  find  it  out.  It 
 is  a  free  love,  an  undeserved  love.  There  was  nothing  he  could  behold  in  us,  to 
 cause  him  to  love  us :  nay,  it  is  evident,  he  might  see  cause  to  loathe  and  hate  us, 
 but  see  no  cause  arising  from  us,  to  move  him  to  love  us.  He  loved  us  when  sinners, 
 and  enemies,  and  when  we  lay  under  the  curse,  and  condemned  criminals.  "  I  will  love 
 them  freely,"  Hos.  xiv.  4. 
 
 III.  Cluist's  love  is  infinite,  or  unmeasm-able  ;  it  passeth  all  understand-  f  |n'|''- J°™ 
 ing.     "  That  you  may  know  the  love  of  Christ,  that  passeth  knowledge,"  Eph. 
 
 in.  19.  It  is  beyond  the  knowledge  of  men  or  angels.  Christ's  love  hath  all  dismensions 
 in  it ;  there  is  a  height,  breadth,  length,  and  depth  in  it.  We  may  as  soon  find  out  God  to 
 perfection,  as  find  out  the  love  of  Christ  to  perfection  :  "  It  is  as  high  as  heaven,  what  canst 
 thou  do  ?  deeper  than  hell,  what  canst  thou  know  ?  Longer  than  the  earth,  broader  than 
 the  sea,"  Job  xi.  8,  9.  So  it  may  be  said  of  the  love  of  Jesus  Christ ;  the  inmost  recesses,  or 
 secrets  of  his  heart  cannot  be  known. 
 
 IV.  The  love  of  Jesus  Christ  is  wonderful.  As  his  name  is  Wonderful,  so  is  Christ's  lovc 
 his  nature,  and  the  greatness  of  his  love.     Doubtlesss,  his  love  unto  sinners, 
 
 makes  the  holy  angels  behold  him  with  admiration.     His  lovc  is  wonderful,  if  we  consider, 
 
 1.  The  rise,  original,  and  the  spring  of  it  is  wonderful,  it  being  without  beginning,  from 
 everlasting. 
 
 2.  If  we  consider  the  motive  of  it,  it  is  wonderful.  Who  ever  loved  thus  ?  Love  such, 
 ■with  such  a  love,  that  hated  him,  and  so  odious  and  ugly  in  themselves  ! 
 
 3.  His  love  is  wonderful,  if  we  consider  the  effects  of  it ; 
 
 1.  In  respect  had  to  himself,  what  did  his  love  put  liim  to  do,  and  to  undergo  for  those 
 he  loved  ?  What  strangi?  effects  had  it  upon  his  holy  person  ?  How  did  it  seem  to  dis- 
 robe him  ?  How  poor  did  it  make  him,  that  was  so  rich?  How  contemptible  and  de- 
 spised, that  was  so  great,  high,  and  honourable  ?  How  low  did  it  bring  Mm,  that  was 
 so  exalted  ?  How  miserable  to  all  human  sight  did  he  become,  that  was  so  blessed  and 
 happy  ?  He  that  was  blessedness  itself,  was,  by  his  love,  made  a  curse  for  us.  In  a 
 word,  his  love  made  him  who  was  God,  to  become  man ;  he  that  was  the  glory  of  hea- 
 ven, to  bear  the  pangs  of  hell :  that  was  the  light  of  the  world,  to  come  under  the 
 greatest  darkness  :  that  was  the  life  of  all  creatures,  to  come  nnder  the  power  of  death. 
 
 2.  Christ's  love  is  wonderful,  in  respect  had  to  the  eft'ects  of  his  love  on  sinners.     The    effects 
 1.  It  causeth  them  that  hated  him,  to  love  him  above  father  and  mother,  hus-     "oyg  oa'^n! 
 
 band  or  wife,  son  or  daughter,  house,  land,  or  a  mans  own  life.  "*"^- 
 
 'J.  It  causeth  pour  sinners  to  lovc  him,  utter  this  manner,  whom  they  never  saw :  is  not 
 this  wonderful  ?  O  what  amazing  effects  has  it  upon  the  souls  of  sinners  :  "  Whom  hav- 
 ing iiot  sp<'n  yo  lovc,  in  whom,  though  now  yc  see  him  not,  ye  rejoice  with  joy  unspeak- 
 able, and  full  of  glory,"  1  Pet.  i.  8. 
 
 y.  Christ's  love  hatli  a  like  wonderful  effect  upon  the  soul  of  sinners,  that  Elijah's  gar- 
 ment had,  which  he  cast  u|)on  Elisha  :  "  So  he  dep.arted  thence,  and  found  Elisha,  the  son 
 of  Shaphat,  who  was  ploughing  with  twelve  yoke  of  oxen  before  him,  and  he  with  the  twelfth. 
 
202  TIIK    PARABLE    UF    THE    MAIl'SIAGE   SUrPER.  [liOOK   III. 
 
 ami  Elijali  passed  liy  liim,  and  cast  liis  mantle  ui)on  liim  :  and  lie  left  the  oxen,  and  ran  after 
 Elijah,  and  said,  let  me,  I  pray  thee,  kiss  my  father  and  my  mother,  and  then  I  will  follow 
 thee  ;  and  he  said  unto  him,  go  back,  what  have  I  done  unto  thee  ?"  1  Kings  xix.  ID,  20.  No 
 sooner  doth  Christ  cast  the  mantle  of  his  love  on  poor  sinners,  but  immediately  the  soul 
 leaves  all,  and  follows  him  :  no  man  that  hath  had  the  least  saving  sight  of  Christ,  and 
 hath  tasted  of  his  love,  but  runs  after  him. 
 
 Christ's  love  ^-  Such  are  the  wonderful  effects  of  Christ's  love,  on  the  souls  of  sinners, 
 is  wonder-  that  it  makes  a  strange  and  marvellous  change  upon  them  :  it  transforms  their 
 souls  into  his  own  image.  I)o  but  behold  Christ,  though  it  be  but  in  a  glass, 
 and  this  will  be  the  effects  of  it ;  "  But  we  all  with  open  face  beholding,  as  iu  a  glass, 
 the  glory  of  the  Lord,  arc  changed  into  the  same  image,  from  glory  to  glory,  even  as  by 
 the  .Spirit  of  the  Lord,"  2  Cor.  iii.  18. 
 
 V.  Christ's  love  is  of  a  sweet,  and  soul-ravishing  nature  ;  it  is  compared 
 raviahin);.  to  wine  ;  nay,  better  tlian  wine  ;  "  Let  him  kiss  me  with  the  kisses  of  his 
 mouth,  for  thy  love  is  better  than  wine,"  Cant.  i.  2.  There  is  no  believer 
 but  finds  by  experience,  that  the  love  of  Clorist  is  sweeter  than  all  things  in  this  world, 
 when  he  gives  them  fresh  tastes  of  it ;  this  made  the  spouse  to  cry  out,  "  Stay  me  with 
 flaggons,  comfort  me  with  apples,  for  I  am  sick  of  love,"  Cant.  ii.  5.  0  how  sweet  is 
 sucli  a  sickness  ;  happy  they  that  are  love-sick  to  Jesus  Christ ! 
 
 VL  The  love  of  Christ  is  a  conjugal  love  ;  nothing  will  satisfy  him  but  tlie  nearest  re- 
 lation ;  it  is  the  espousing  the  soul  unto  himself  that  he  designs  and  aims  at,  that  he  may 
 manifest  his  dearest  embracements,  the  sweetest  intimacy ;  "  1  will  betroth  thee  unto  me  for 
 ever,  yea,  I  will  betroth  thee  unto  me  in  righteousness,  and  in  judgment,  and  in  loving-kind- 
 ness, and  in  mercy  :  I  will  betroth  thee  unto  me  in  faithfulness,  and  thou  shalt  know  the 
 Lord,"  Hosoa  ii.  19. 
 
 Brethren,  if  Jesus  Christ  showed  such  love  to  his  enemies,  nay,  unto  his  murderers,  as 
 to  pray  for  them,  "  Father,  forgive  them,  they  know  not  what  they  do;  0,  then,  what  is 
 his  love  unto  his  spouse !  unto  all  those  that  he  takes  into  union  with  himself  ? 
 
 .  VII.  The  love  of  Jesus  Christ  is  of  an  attracting  nature  ;  it  is  an  attract- 
 
 attracting.  ing.  a  drawing  love  ;  it  constrains  all  that  taste  of  it  to  love,  delight  in,  and 
 follow  him  ;  "  The  love  of  Christ,"  saith  the  apostle,  "  constraineth  us,"  2 
 Cor.  vi.  14  ;  it  constrains  the  soul  that  feels  its  eft'ects,  to  leave  all  sin  ;  to  loathe  and  hate 
 sin  as  the  greatest  evil ;  it  constrains  the  soul  to  hate  that  which  once  it  loved,  and  to 
 love  that  which  once  it  hated ;  "  Ye  that  love  the  Lord  hate  evil."  It  draws  the  soul 
 out  of  darkness,  into  marvellous  light ;  it  draws  powerfully  ;  let  who  will  strive  to  obstruct 
 or  hinder  the  soul  from  closing  with  Christ,  it  will  be  in  vain,  if  it  be  but  in  the  cords  and 
 bands  of  his  love,  the  husband,  the  wife,  the  parents,  the  cliildren,  may  do  what  they 
 can  to  persuade  them  to  leave  off  following,  and  cleaving  to  Christ,  yet  a  believer  is 
 constrained  to  cleave  to  him :  his  love  is  stronger  than  death  ;  it  tkaws  the  soul  to  ho- 
 liness, to  new  obedience,  to  suffer  shame  for  Christ's  salce ;  nay,  to  die  for  him,  rather 
 than  it  will  forsake  him. 
 
 Ylll.  Christ's  love  is  a  love  of  complacency ;  he  delights  in  that  soul  that  he  has 
 drawn  to  him,  and  that  believeth  in  him:  "As  the  bridegroom  rejoiceth  over  the  bride, 
 so  shall  thy  God  rejoice  over  thee,"  Isa.  Ixii.  5.  This  further  appears,  by  what  he 
 says  unto  his  spouse,  "  Thou  hast  ravished  my  heart,  my  sister,  my  spouse,  thou  hast 
 ravished  my  heart  with  one  of  thine  eyes,  with  the  chain  of  thy  neck,"  Cant.  iv.  9. 
 
 Oh,  how  is  Christ  delighted  with  the  eye  of  faith,  by  which  the  soul  came  to  behold  him, 
 and  which  caused  it  to  love  hiai,  and  delight  iu  him,  it  being  that  uniting  grace,  through 
 the  operations  of  the  Holy  Spirit ;  faith  on  our  part  is  the  bond  of  this  union,  though  Cluist 
 apprehends  us  first  by  his  Spirit,  before  we  can  apprehend  him  by  faith. 
 
 And  from  hence  it  is,  that  a  believer  takes  up  such  complacency  and  delight  in  Christ, 
 such  as  is  the  cause,  will  be  the  effect,  Christ  being  the  joy  and  delight  of  the  soul. 
 Christ  has  a  IX.  The  lovB  of  Jesus  Christ  is  of  a  commiserating  nature.  It  is  a  love 
 tmS'^ov"""  °^  sympathy.  lie  hath  such  precious  love  to  all  believers,  or  to  all  that  es- 
 pouse him,  that  he  has  a  fellow  feeling  of  all  their  sorrows,  troubles,  and  af- 
 flictions ;  "  In  all  their  afflictions  he  was  afflicted  ;  and  iu  his  love  and  pity  he  redeemed 
 them,  and  carried  them  all  the  days  of  old,"  Isa.  Ixiii.  9.  This  notes  (saith  our  late  An- 
 Mr.  Pool.  notator)  the  symjiathy  of  Jesus  Christ,  he  having  the  same  Spirit  in  him  that 
 the  church  hath  ;  it  being  Christ  who  appeared  to  Closes  in  the  bush  ;  he  was  that  an- 
 gel of  God's  presence,  that  led  Israel  through  the  wilderness. 
 
 Brethreu,  our  Lord  Christ  hath  the  same  love  of  sympathy  now,  as  he  had  in  the  days 
 
SEnU.   IV.]  THE   PARABLE   OF   TUE   MAKRIAGE   SUITER.  503 
 
 of  olil.     "  Wo  have  not  au  liigli-priest  tliat  cannot  be  tiuiclied  with  the  fcoliug  of  our  infmni- 
 ties,  but  was  in  all  points  tempted  like  as  we  are,  yet  <\itliout  sin,"  Heb.  iv.  15. 
 
 Oh  !  who  would  not,  but  readily  espouse  such  a  person,  marry  sudi  a  prince,  that  will  sit 
 up  with  them  all  the  night  of  their  sickness,  aud  sorrows  ?  He  will  bear  them  company, 
 his  left  hand  (of  power)  shall  be  under  their  heads,  and  his  right  hand  [of  love  and  mercy) 
 shall  embrace  them  ;  he  will  bear  them  in  his  arms,  and  carry  them  m  his  bosom,  and 
 give  them  sweet  cordials,  to  revive,  and  cheer  their  drooping  and  fainting  sjurits,  so  that 
 they  shall  never  be  without  help  and  support,  let  tlieir  wants  be  what  they  will :  "  AVlio 
 can  have  compassion  on  the  ignorant,  and  them  that  are  out  of  the  way,  for  that  he  him- 
 self also  is  compassed  with  intinnities,"  Heb.  v.  2.  Though  Christ  had  no  sin  of  his  own, 
 yet  he  was  afflicted,  and  was  compassed  with  our  inlirmities ;  he  made  our  infirmities  his 
 own,  and  bore  our  sicknesses.     0  what  a  kind  of  love  is  in  our  Lord  Jesus  Christ  I 
 
 X.  Christ's  love  is  an  abiding  love,  it  is  ntit  hot  and  cold,  as  it  is  among  chnsfs  love 
 men.  0  what  a  heat  of  love  will  some  men  show  to  those  they  espouse,  and  "'^W'^s- 
 marry  at  fii-st !  as  if  they  were  all  love,  full  of  burning  love  and  aftections  ;  but,  alas  ! 
 it  doth  not  abide,  it  continues  but  a  short  time,  they  soon  cool  in  their  atiections  ;  and 
 indeed,  so  doth  our  love  to  Jesus  Christ,  which  may  be  for  ever  lamented.  We  are  too 
 subject  with  the  church  of  Ephesus,  to  leave  our  first  love,  Kev.  ii.  4.  Christ  may  say 
 unto  us,  as  as  he  speaks  unto  his  people  of  old;  "  I  remember  thee,  the  kindness  of  thy 
 youth,  the  love  of  thine  espousals,  when  thou  wentest  after  me  in  the  wilderness,  in  a  land 
 that  was  not  sowu,"  Jer.  ii.  2. 
 
 We  too  often  decay  in  our  love  to  Christ,  as  to  the  degree  of  it.  Our  love  to  him, 
 and  to  his  people,  doth  not  always  abide  alike  strong  and  fervent,  but  Christ's  love  to 
 us,  doth  never  decay  ;  "  Having  loved  his  own  that  were  in  the  world,  he  loved  them 
 unto  the  end,"  John  xiii.  1. 
 
 He  loves  us  not  with  a  mutable,  with  a  changeable,  but  with  an  abiding  love;  "Much 
 water  cannot  quench  [his]  love,  nor  can  the  floods  drown  it,"  Cant.  viii.  7. 
 
 XI.  Christ's  love  is  an  inseparable  love.  No  enemy,  no  infirmity,  no  mis-  Chriafs  loye 
 carriage  in  Ms  people,  can  separate  his  love  from  tllem :  ill  persons  some- 
 times cause  some  men  to  withdraw  their  love  from  their  wives  ;  a  small  thing  may  sepa- 
 rate their  love  from  their  dearest  friends,  but  nothing  can  separate  Christ's  love  from  be- 
 lievers. "  I  am  persuaded,  that  neither  death,  nor  life,  nor  angels,  nor  principalities,  nor 
 powers,  nor  things  present,  nor  tilings  to  come  ;  nor  height,  nor  depth,  nor  any  other  crea- 
 ture can  separate  us  from  the  love  of  God,  which  is  in  Jesus  Christ,  our  Lord,"  Eom.  viii. 
 38,  39. 
 
 If  such  is  the  effect  of  Christ's  love  to  us,  what  is  the  nature  of  his  love  in  itself  ?  the 
 cause  is  more  noble  than  the  effects.  The  height  of  honour,  and  worldly  advancement ; 
 nor  the  depth  of  disgrace,  or  worliUy  abasement,  shall  separate  oiu'  love  from  him,  nor 
 his  love  from  us,  such  is  his  love  to  all  tliose  that  are  united  to  him. 
 Obj.  Some  perhaps  may  say  ;  but  sin  may  separate  us  from  his  love. 
 Answ.  I  answer,  no  ;  that  cannot  be,  because  he  hath  promised  to  blot  out  all  the 
 sins  of  his  people,  and  will  remember  them  no  more. 
 
 By  angels,  no  doubt,  are  meant  the  fallen  angels  ;  and  if  the  devils  can  by  none  of 
 their  subtle  temptations,  entice  the  saints  to  sin,  so  as  to  separate  them  from  Clirist's  love, 
 or  the  love  of  God  in  him,  then  be  sure  sin  can  never  do  it.  That  which  sin  may  do,  the 
 devil  may  do.  But  the  devil  cannot  separate  us  from  the  love  of  Christ :  therefore  sin 
 cannot  do  it. 
 
 Besides,  "nor  any  other  creature,"  or  thuig  :  this  includes  all  things  ;  and  leaves  nothing 
 out  ;  no,  not  sin  itself. 
 
 XII.  Christ's  love  is  an  eternal  love,  it  is  like  himself,  as  he  is  eternal.  So  is  his  love  ; 
 he  is  the  same  yesterday,  to-day,  and  for  ever ;  and  so  is  his  love  to  his  chosen  ones  :  "  For 
 the  mountains  shall  depart,  aud  the  hills  be  removed,  but  my  kindness  shall  not  depart 
 from  thee,  neither  shall  the  covenant  of  my  peace  be  removed,  saith  the  Lord,  that  hath 
 mercy  on  thee,"  Isa.  liv.  10 
 
 If  Christ  doth  espouse  or  betroth  them,  then  he  doth  betroth  for  ever  ;  if  he  be  an  eter- 
 nal Husband,  then  his  love  will  be  eternal ;  but  those  he  doth  espouse  or  betroth  unto  him- 
 self, he  doth  betroth  for  ever,  to  be  an  eternal  Husband.     Eryo,  his  love  will  be  for  ever. 
 
 APTLICATION. 
 
 A\'hat  do  you  say  ?  Is  not  the  consideration  of  Christ's  love,  a  motive  sufiicient  to  woo 
 your  souls,  or  to  prevail  with  you  to  come  to  this  marriage  supper,  to  be  the  bride  of  such  a 
 
 2  0  2 
 
564  THE   PAIiABLE    OF    THE    MAEEIAGE    SUPPEK.  [eOOK   III. 
 
 Bridegroom  as  Christ  is  ?  Ask  believers,  and  they  will  tell  you  what  the  nature  of  his 
 love  is  ;  one  taste  of  it  fills  the  soul  with  joy  ;  and  it  sometimes  causes  the  soul  to  say,  as 
 Christ  does  to  his  spouse,  "Turn  away  thine  eyes,  they  have  overcome  me." 
 
 Christ's  love  makes  every  bitter  thing  sweet,  and  all  hard  things  easy,  it  turns  the  valley 
 of  tears  into  a  mount  of  joy,  nay,  it  brings  heaven  into  the  soul.  Will  you  not  love  this 
 lovely  Object,  this  precious  Person  ?  Will  you  pour  contempt  upon  the  Lord  of  life  and 
 glory,  and  value  him  not  so  much  as  the  trash  of  this  world,  no,  not  above  your  sensual 
 pleasures,  and  brutish  lusts  ? 
 
 Oh,  then  how  just  will  your  damnation  be  ?  Sirs,  I  am  here  this  day,  to  tell  you,  there 
 is  one  in  love  with  you,  what  think  you,  young  men  and  women  ?  Is  not  this  matter 
 worthy  your  most  serious  consideration  ?  Is  there  no  way  that  can  be  used  to  court  your 
 souls  into  Christ's  embraces  ? 
 
 Shall  not  the  Father's  Beloved,  the  Darling  of  heaven,  be  your  Beloved  ? 
 
 Shall  not  the  object  of  the  glorified  saints  affections,  be  the  object  of  your  affections? 
 
 Oh !  do  not  cast  away  your  souls,  you  wiU  repent  your  refusal  of  this  ofl'er  one  day. 
 
 But  so  much  at  this  time. 
 
 SERMON    V. 
 
 The  Jchigdom  of  heaven  is  like  unto  a  certain  king,  which  made  a  marriage  for  his  son. — 
 Matt.  xxii.  1 — 5. 
 
 DocT.     That  the  great  God  hath  sent  his  own  Son,  to  espouse  poor  sinners. 
 
 The  third  demonstration  to  prove  it,  was  taken  from  the  great  and  wonderful  love  of 
 Jesus  Christ.     To  proceed. 
 
 Fourthly,  consider  the  great  riches  of  Jesus  Christ.  Sirs  !  if  there  be  a  proposal  made 
 to  a  person  of  a  match,  presently  the  question  is,  what  has  he  ?  or  has  she  ?  what  portion 
 pray,  or  what  is  he  worth  ?  Is  he  rich  ?  Now,  brethren,  though  it  be  a  base  and  sordid 
 thing,  for  any  person  to  many  chiefly  for  riches,  or  to  prefer  the  portion  above  the  person, 
 which  many,  alas  I  now-a-days  do  ;  yet  (here  especially)  it  may  be  a  motive  worthy 
 enough  ;  considering  though  the  first  and  chief  motive  should  be,  the  excellency  of  Christ's 
 glorious  person,  and  the  nature  and  greatness  of  his  love  and  affections.  But,  however, 
 know,  0  sinner,  that  Jesus  Christ  is  very  rich  ;  thou  needst  not  fear  thou  shalt  ever  know 
 want,  or  know  poverty,  if  thou  dost  espouse  him,  ;  hear  what  ho  says,  riches  and  honours 
 are  with  me,  yea  "  durable  riches  and  righteousness,"  Prov.  viii  18.  I  purpose  to  do 
 three  things. 
 
 1.  Shew,  wherein  Christ  is  rich,  or  in  what  his  riches  lie. 
 
 2.  Prove,  that  he  is  very  rich. 
 
 3.  Shew  you  the  nature,  or  excellent  quality  of  his  riches. 
 
 1.  Christ  is  rich  in  goodness,  or  "  despisest  thou  the  riches  of  his  goodness  :"  the  earth  is 
 full  of  the  goodness  of  the  Lord.  Brethren,  greatness  and  goodness  meet  in  Jesus  Christ ; 
 it  is  rare  to  find  them  to  meet  in  men  ;  but  what  is  the  goodness  that  is  in  men,  to  that 
 goodness  which  is  in  the  Lord  Christ :  the  sea  is  not  fuller  of  water,  than  he  is  of  good- 
 ness. It  is  not  long  since  you  heard  several  sermons  upon  the  goodness  of  the  Lord.  0 
 how  great  is  thy  goodness.  There  is  no  goodness  in  any  creature  or  person,  but  originally 
 it  proceeded  from  Jesus  Christ ;  (considered  as  he .  is  God)  all  external,  internal,  and 
 eternal  goodness  comes  from  him,  as  water  from  a  fountain  ;  also  divine  goodness  is  part 
 of  his  riches. 
 
 The  goodness  in  men  is  soon  gone,  it  often  proves  like  the  early  cloud,  and  morning 
 dew  ;  "  But  the  goodness  of  the  Lord  endures  for  ever,"'  Psal.  lii.  1. 
 
 AVhatsoever  is  good,  or  may  be  called  goodness,  which  transcends,  it  is  in  Jesus  Christ 
 in  great  abundance  :  all  the  excellent  qualities  of  goodness  is  in  him  ;  no  man  is  full  of 
 goodness,  of  all  sorts  of  divine  and  spiritual  goodness,  but  the  Lord  Christ  is. 
 
 He  is  of  a  sympathizing,  a  gentle,  a  loving,  a  forljoaring,  a  commiserating,  and  long- 
 suft'ering  nature  ;  and  also  ever  so,  he  is  never  otherwise  ;  he  is  never  out  of  this  swcjat 
 frame  and  temper  :  he  is  not  good  by  tits,  like  some  men,  who  often  fail  in  goodness  ;  all 
 their  goodness  seems  soon  darkened  and  eclipsed,  by  a  disordered  frame  of  heart,  through 
 the  power  of  corruption ;  but  the  goodness  of  Cluist  remains. 
 
SERM.   v.]  THE   TARAELE   OF   THE   IIARRUCE    SUrPER.  565 
 
 2.  Jesus  CLiist  is  rich  in  wisdom  :  lie  is  not  only  wise,  but  luith  great  alnin-     Christ  rich 
 dance  of  wisiloiii  in  him  :  "  In  him  are  hid  all   the  tieasures  of  wisduni  and 
 knowledge,"  Col  ii.  8.     He  communicates  of  his  wisdom,  to  make  others  wise  ;  no  person 
 that  receives  him,  lait  he  imparts  liis  wisdom  unto. 
 
 3.  Jesus  Christ  is  rich  in  grace.  "  lly  ( iod  shall  su]]])ly  all  your  need,  accord-  P"'*' '"'"''' 
 ing  to  the  riches  of  his  grace,  Phil.  iv.  19,  in  glory,  by  Jesus  Christ."     All 
 
 grace  is  in  him,  "  we  beheld  his  glory,  as  the  glory  of  the  only  begotten  of  the  r'ather, 
 full  of  grace  and  truth,"  John  i.  14,  1(5.  His  grace,  love,  and  favour  is  infinite  ;  "and  of 
 liis  fulness  have  all  we  received,  and  grace  fur  grace." 
 
 Take  grace  for  divine  favour,  or  for  gi-acious  habits  or  acts,  Jesus  Christ  is  full  of  both  ; 
 and  he  must  needs  be  so,  who  is  the  Fountain  and  Original  of  all  grace,  and  gracious  habits. 
 
 4.  The  Lord  Christ  is  rich  in  mercy  ;  all  kind  of  mercy  is  in  him  ;  good-  Christ  ia  ricli 
 ness  may  be  showed  to  all  sorts  of  persons,  but  mercy  refers  to,  or  is  let  out     '"  ™"i:y. 
 
 to  the  miserable  ;  had  man  never  fallen,  God's  goodness  had  been  manifested  to  him,  but 
 his  mercy  only  respects  man  in  his  fallen  state,  which  is  alone  seen  and  made  known 
 in  Jesus  Christ,  to  undone  sinners,  in  mercy  he  pitied  us,  in  mercy  he  redeemed  us,  and  in 
 his  abundant  mercy  he  renewed  us,  sanctilieil  and  pardoned  us  ;  he  is  rich  in  mercy,  full 
 of  mercy,  infinite  in  mercy,  pity,  and  compassion,  to  all  that  receive  him. 
 
 5.  Jesus  Christ  is  rich  in  glory,  "  that  ye  may  know  what  is  tJie  hope  of    Christ  is  rich 
 his  calling,  and  what  is  the  riches  of  the  glory  of  his  inheritance,"  Eph.  i.  18.     "'**"'^- 
 There  are  riches  of  glory  attending  his  grace,  let  out  to  the  church  militant ;  but  what  the 
 riches  of  his  glory  is,  which  is  let  out  and  manifested  unto  the  church  triumphant,  we  cannot 
 conceive  of 
 
 SecontUy,  I  shall  prove  and  demonstrate,  that  Jesus  Christ  is  rich,  very  rich,  admirably 
 rich. 
 
 1.  The  Lord  Jesus  must  needs  be  very  rich,  because  he  is  the  Father's  heir,     Ciiri.st  is 
 nay,  heir  of  all  things  :  all  that  the  Father  hath  the  Son  hath,  all  is  his,  origi-     h *«  the"'"^ 
 iially,  essentially  his,  considered  as  he  is  God.     Jloreover,  all  things  are  given     ^"t'»='''i  'leir 
 unto  him  as  he  is  Mediator,  whether  things  in  heaven,  or  things  on  earth  ;  he 
 
 is  the  Father's  first-born,  and  he  also  whom  the  Father  hath  appointed  heir  of  all  things  ; 
 Heb.  i.  2  ;  therefore  the  inheritance  must  needs  be  his.  "  Jesus  knowing  that  the  Father 
 hath  given  all  things  into  his  hands,"  Job.  xiii.  3. 
 
 We  that  preach  the  gospel,  are  sent  on  such  a  message  to  sinners  (though  far  more 
 weighty  and  great)  which  Abraham's  servant  was  sent  about  to  Laban's  house,  viz.,  to 
 recommend  Isaac's  love  to  Eebecca.  Ami  he  said,  "  I  am  Abram's  servant,  and  the  Lord 
 liath  blessed  my  master  greatly,  aud  he  is  become  gi'eat,  and  hath  given  him  flocks  and 
 herds,  and  silver,  and  gold,  men-servants,  maid-servants,  and  camels,  and  asses.  And 
 Sarah,  my  master's  wife,  bare  a  son  to  my  master  when  she  was  old,  and  unto  him  he 
 hath  given  all  that  he  hath,"  Gen.  xxiv.  24.  34.  37. 
 
 Even  so  say  we  unto  you  ;  the  great  God  who  sent  us,  is  a  mighty  King,  the  world  is 
 liis,  and  the  fulness  thereof  ;  all  things  in  heaven  and  earth  ;  the  cattle  upon  a  thousand 
 hills  are  his,  and  he  has  but  one  eternal  Son,  and  to  him  hath  given  all  he  hath  ;  and  this 
 Son  of  his  is  fallen  in  love  with  you  :  oh,  is  it  thus,  and  do  you  think  to  espouse  him  or 
 not  ?  what  answer  shall  I  return  to  him  that  sent  me  ? 
 
 2.  But  to  evince,  and  further  prove  Christ  is  very  rich,  pray  consider,  that  he  hath 
 all  kingdoms  of  the  earth  given  unto  him,  to  dispose  of  as  he  sees  good.  The  Father  hath 
 given  him  the  heathen  for  his  inheritance,  and  the  uttermost  jiarts  of  the  earth  for  his 
 possession,  Psal.  ii.  8. 
 
 Quest.  Hath  Jesus  Christ  taken  into  his  actual  possession,  his  kingdom,  or  not  ? 
 
 Answ.  He  hath  the  possession  of  his  more  spiritual  kingdom  ah-eady,  when     Christ  hna 
 he  ascended  on  high,  he  took  possession  of  that,  and  he  rules  now,  and  has     sim^ffif  °' 
 long  over  all  in  heaven,  earth,  and  hell :  angels,  men  and  devils,  are  put  into     ^'lu 'Zm 
 subjection  to  him  ;  they  are  all  his  servants,  and  at  his  command.  Moreover,       "^  °"' 
 
 2.     He  will  now,  very  quickly,  take  possession  of  all  the  kingdoms  of  this     ^^'lf^'^"}°\' 
 world  ;  and  will  in  a  very  short  time  make  the  haughty  and  proud  monarchs     dom  very""^' 
 of  the  earth  know,  that  he  is  the  only  rightful  King  of  nations,  as  well  as  of    "**'■• 
 saints,  aud  the  only  potentate  ;  and  before  whom  ilicy  shidl  bow,  "  And  con- 
 fess that  Jesus  is  the  Lord,  to  the  glury  of  God  tlie  lather,''     Christ,  beloved,  is  not  only 
 the  King  of  saints,  but  King  of  nations. 
 
 True,  for  a  long  time  he  has  sufi'ered  such  that  are  his  enemies  to  reign,  and  he  sets  up 
 sometimes  the  vilest  of  men,  for  reasons  best  loiown  to  himself,  but  their  time  is  now  but 
 
56G  THF.  rAnATii.F.  or  the  M.vr.rjAr.E  srrrFK.  [cook  hi 
 
 very  short,  "God  will  overturn,  overturn,  overturn,  uutil.he  comes,  whose  right  it  is,  and 
 he  will  give  it  unto  him." 
 
 Brethren  !  The  seventh  trumpet  will  be  suddenly  sounded,  and  the  voice  heard,  say- 
 ing, "  Tlie  kingdoms  of  tliis  world  are  hecomc  the  kingdoms  of  our  Lord,  and  of  his 
 Christ,"  Eev.  xi.  15.  It  shall  he  known  in  due  time,  that  our  Lord  Jesus  is  the  true  and 
 rightful  heir  of  all  the  nations  and  kingdoms  of  the  earth.  "  The  kingdom,  and  the  great- 
 ness of  the  kingdom  under  the  whole  heavens,  shall  he  given  to  the  people  of  the  saints  of 
 the  Most  High,  whoso  kingdom  is  an  everlasting  kingdom,  and  all  nations  shall  serve  and 
 obey  him,"  Dan.  vii.  27. 
 
 3.  Jesus  Christ  must  needs  he  very  rich,  considering  the  greatness  of  his 
 Rt°h^s'''f'''^  family,  which  he  provides  for,  both  to  feed  and  clothe.  It  is,  uiy  brethren, 
 ciii-ist.  our  Lord  Jesus,  who  feedL'th  every  living  creature  ;  the  whole  world  is  his 
 
 family,  and  oh  !  how  well  doth  he  provide  for  them  all !  This  he  sure  he 
 could  not  do,  was  he  not  very  rich ;  "  Tlie  silver  and  the  gold  is  his,  as  well  as  the  wool 
 and  the  flax,"  Hos.  ii.  5.  Could  we  but  take  a  view  of  all  the  men,  womea,  and  children, 
 that  are  but  in  and  about  this  city,  no  doubt  but  we  should  stand  and  wonder  at  the  mul- 
 titude of  ihem,  and  also  how  they  all  should  be  fed  and  clothed  as  they  are  ;  but  what 
 are  the  people  of  this  one  city,  to  all  in  tliis  small  isle  ?  And  what  a  small  handful  of 
 people  are  in  this  isle,  unto  all  the  people  throughout  the  whole  world  ?  0  what  a  house- 
 hohl,  what  a  vast  family  hath  our  blessed  Lord  ?  You  would  think  that  man  was  won- 
 derful rich,  who  at  his  own  proper  charge,  did  maintain  every  day,  (and  so  continually) 
 ten  thousand  persons,  and  to  many  of  them  too,  doth  give  vast  incomes,  it  may  be  a  thou- 
 sand pounds  a  week.  But,  alas  !  what  would  that  be,  to  the  riches  of  Christ,  who  hath 
 millions,  to  provide  for  at  his  own  charge  every  day,  and  that  too  perpetually  ;  and  to 
 some  of  them  he  gives  crowns  and  whole  kingdoms,  clothing  multitudes  in  cloth  of  gold 
 and  silver ;  doth  not  this  tend  to  demonstrate  that  Jesus  Christ  is  veiy  rich? 
 ^11    j^g  Moreover,  our  Lord  Jesus  is  rich,  doth  appear,  not  only  because  all  the 
 
 riches  of  hea-  riches  of  the  whole  earth  is  his  ;  but  also  because  all  the  riches  of  heaven  are 
 Chrisra*^  his.     0  what  a  rich  crown  hath  he  above,  and  what  a  rich  throne  doth  he  sit 
 
 riches.  upon  there  !     This  is  above  our  apprehension  ;  we  cannot  conceive  what  the 
 
 nature  of  heavenly  riches  are ;  all  earthly  riches  are  but  shadows  of  the  riches  of  heaven. 
 What  is  earthly  gold  to  the  gold  that  paves  the  streets  of  New  Jerusalem.  "  The  streets 
 of  the  city  is  pure  gold  ;  also  the  foundations  of  the  city  is  laid  with  all  manner  of  precious 
 stones,"  Rev.  xxii.  2.     He  is  so  rich,  that  if  he  please,  he  can  build  many  such  cities. 
 
 It  is  Jesus  Christ  that  communicates  all  the  riches  of  grace  unto  his  saints  ;  "  We  be- 
 held his  glory  as  the  glory  of  the  only  Begotten  of  the  Father,  full  of  grace  and  truth.  And 
 of  his  fulness  have  all  we  received,  and  grace  for  grace,"  John  i.  14,  IG. 
 
 What  a  multitude  of  souls  hath  the  Lord  Jesus  made  spiritually  and  eternally  rich  ? 
 Kay,  he  has  enriched,  not  only  particular  persons,  but  also  many  churches. 
 
 Moreover,  the  riches  of  Christ  are  so  great,  that  he  will  in  a  short  time,  fdl  the  whole 
 earth  with  the  riches  of  his  grace  and  glory  ;  "  The  earth  shall  be  fdled  with  the  know- 
 ledge of  the  glory  of  the  Lord,  as  the  water  covers  the  sea,"  Isa.  xi.  9. 
 
 Certainly,  every  sunier  may  have  encouragement  from  hence,  to  come  to  this  wedding, 
 and  espouse  this  rich  Bridegroom,  the  Lord  Jesus  Christ. 
 
 5.  All  that  Christ  espouseth,  he  enriches,  and  what  a  multitude  hath  he  married  ? 
 There  is  not  one  of  them,  but  he  doth  most  nobly  provide  for. 
 
 Sirs  !  Christ  puts  upon  every  particular  soul  be  espouseth,  a  most  rich  and  glorious 
 robe,  far  excelling  the  gold  of  Ophir ;  and  decks  them  with  })earl,  and  rich  diamonds,  and 
 jewels.  Nay,  he  .sets  a  crown,  excelling  gold,  upon  the  beads  of  every  one  of  them,  and 
 puts  a  chain  of  gold  about  their  necks. 
 
 Grace  is  a  crown,  and  thus  all  believers  arc  crowned  here  in  this  world.  But  this  is  not 
 all  the  crown  they  shall  have  :  for  he  hath  provided  a  crown  of  glory  for  every  one  of  them 
 also  :  "  Be  thou  faithful  unto  death,  and  I  will  give  thee  a  crown  of  life,"  Pu'V.  ii.  10. 
 This  was  that  Paul  knew  he  should  have,  when  lie  had  finished  bis  course;  "  Henceforth 
 there  is  laid  up  for  me,  a  crown  of  life,  which  <  iod,  the  righteous  Judge,  will  give  unto  me  at 
 tliat  day.  And  not  unto  me  oidy,  but  unto  all  them  also  that  love  his  appearance,"  2 
 Tim.  iv.  S,  9. 
 
 My  brethren,  what  encouragement  is  here  for  sinners  to  espouse  the  Lord  Jesus  !  0 
 what  riches  has  he  !  No  doubt,  but  that  there  shall  be  many  millions  of  men  and  women 
 saAod:  for,  altliough  comparatively,  there  will  be  but  a  few,  to  the  vast  multitude  that 
 shall  be  damned,  yet  heaven  is  a  mighty  kingdom  ;  we  see  the  airy  sky,  or  outside  of  hea- 
 
SKEM.   v.]  THE   I'ARADLE   OF    THK    MAUIilAGE   SUPl'ER.  5C7 
 
 ven  (if  I  may  so  say)  but  \vc  cannot  loolc  into  it,  unless  it  be  by  faitli.  We  may  perceive 
 that  tlie  eartli  is  liut  a  snia'.l  spot  to  Leaven,  ami  no  doubt  but  heaven,  like  a  great  house, 
 sliall  be  well  tilled  with  inhabitants.  Do  you  thinii  any  part  or  corner  shall  be  empty,  or 
 want  inhabitants.     It  is  not  to  be  conceived  what  a  numberless  number  shall  be  saved. 
 
 And  now,  pray  observe  and  mind  it  well,  every  particular  saint  shall  have  a  crown  of 
 glory  set  upon  his  head  :  Christ  will,  I  say,  "  crown  every  soul  that  does  espouse  him," 
 though  they  are  so  vast  a  multitude.  Therefore  certainly  this  doth  fully  tend  to  demon- 
 strate, that  he  is  very  rich.     So  much  as  to  the  second  thing. 
 
 Thirdly,  I  shall  show  you,  the  nature,  or  excellent  quality  of  the  riches  of  Jesus  Christ. 
 
 1.  The  chiefest  of  Christ's  riches  are  spiritual,  not  only  such  that  enrich  the     ciuist     cn- 
 body,  but  they  enrich  the  soul  also.    His  riches  are  soul  riches,  spiritual  riches,     rjchea  ^both 
 The  men  of  this  world  have  part  of  Christ's  external  riches  ;  he  gives  these  to     body, 
 such  that  hate  him,  to  such  that  have  their  portion  in  this  life  ;  but  their  souls 
 
 are  clothed  with  rags  ;  they,  in  respect  of  their  inward  man,  or  their  better  part,  are 
 "  miserable,  naked,  poor,  wretched,  and  blind,"  liev.  iii.  10.  It  is  to  be  feared  most  of 
 those,  who  have  the  most  of  worldly  riches,  (who  are  richly  clothed,  and  adorned  in  the 
 outward  man)  are,  as  to  their  souls,  most  wretchedly  poor  and  miserable.  Certainly, 
 those  who  are  most  beautiful,  and  pride  it  in  themselves,  and  are  so  haughty  and  proud,  that 
 they  know  not  well  how  to  set  their  feet  upon  the  gromid,  have  most  loathsome  and  iilthy 
 souls.  Did  they  but  see  their  inward  parts,  or,  how  it  is  with  them,  in  a  spiritual  sense,  they 
 would  be  ashamed,  and  abhor  themselves. 
 
 2.  The  riches  of  Christ  are  incorruptible  riches.     Earthly  riches  are  of  a     ohrisfa 
 low,  base,  and  corniptible  nature  :  "  Lay  up  for  yourselves  treasure  in  hea-     Juptlbie?"*"' 
 ven,  where  moth  and  rust  cannot  corrupt,  nor  thieves  break  through  and 
 
 steal,"  Matt.  \i.  19.  The  apostle  James  bids  those  wicked  rich  men  he  wrote  to,  to  "weep 
 and  bowl,  for  the  misery  that  wiU  come  upon  them  :  your  gold  and  silver  is  cankered,  and 
 the  rust  of  it  shall  be  a  witness  against  you  ;  you  have  heaped  up  treasure  against  the  last 
 day,"  Jam.  v.  3. 
 
 But  Christ's  spiritual  riches  are  of  a  better  nature ;  they  will  never  canker,  nor  corrupt. 
 What  is  that  treasure  worth,  that  rusteth  and  is  corrupted  in  a  short  time,  or  may  be  can- 
 kered or  eat  up,  and  spoiled  by  moths  ? 
 
 3.  The  riches  of  Jesus  Christ  are  incomparable  ;  there  is  no  earthly  trea-  J^illjjea  ure 
 sure  can  be  compared  with  it.  It  may  be  said  of  Christ's  riches  which  Solo-  incompur- 
 mon  speaks  of;  wisdom,  (which  doubtless  refers  to  Christ  himself,  the  wisdom     "   *■'■ 
 
 of  God,)  "  The  merchandize  of  it  is  better  than  the  merchandize  of  silver,  and 
 
 the  gain  thereof  than    tine  gold.     She  is  more  precious  than  rubies,  and  all  things  thou 
 
 canst  desire,  are  not  to  be  compared  unto  it,"  Prov.  iii.  14. 
 
 Certainly  that  must  be  of  an  excellent  nature,  that  nothing  can  compare  with  it.  Christ's 
 riches  as  far  excel  all  earthly  riches,  as  the  heavens  excel  tlie  earth,  or  light  darkness. 
 
 4.  The  riches  of  Christ  are  inexhausible,  they  cannot  be  spent;  his  treasury 
 
 can  never  be  drawn  dry.     It  is  like  a  well,  that  hath  a  mighty  spring  in  the.    Christ's 
 bottom  of  it.     Thus  it  is  not  with  any  earthly  treasure.     Let  a  man  have  the     exhaustible, 
 gi-eatest  heap,  or  mine  of  gold  or  silver,  that  ever  any  had,  yet  it  may  be 
 wasted,  and  at  the  last,  by  continual  drawing  out,  be  all  spent.     Suppose  you  could  get  a 
 vessel  which  might  Imld  ten  thousand  hogsheads  of  wine,  yet  draw  out  of  it  every  day,  it 
 would  soon  be  all  gone. 
 
 But  it  is  otherwise  here.  Some  wells  are  always  full,  though  thousands  draw  water 
 plentifully,  every  day,  because  a  spring  feeds  it.  So  is  this,  a  multitude  have  been  en- 
 riched with  the  riches  of  Christ,  since  the  first  opening  of  his  storehouse,  upon  the  fall  of 
 our  first  parents,  in  that  gracious  promise  of  the  seed  of  the  woman  ;  but  yet  he  hath  still 
 the  same  measure,  or  quantity  of  riches  he  ever  had.  He  is  not  one  farthing  poorer  than 
 he  was,  the  first  day  he  gave  forth  of  his  riches,  or  divine  treasures  uuto  sinners. 
 
 5.  Christ's  riches  are  soul-satisfying  riches.      "  He  that  coveteth  silver, 
 
 shall  not  be  satisfied  with  silver,"  &c.  Eecl.  v.  10.     If  a  man  get  ten  thou-     C'lrisfs 
 sand  pounds,  he  may  be  no  more  satisfied,  than  wlien  he  ha<l  not  more  than  a     Butisfying. 
 thousand  shillings.     Earthly  riches  ami  honours  are  unsatisfying.     As  Alex- 
 ander the  Great,  who  conquered  all  the  eastern  world,  was  as  much  unsatisfied  after  all  his 
 victories,  as  he  was  before  ;  so  it  is  in  respect  of  the  riches  of  this  world,  they  satisfy  not, 
 this  is  that  curse  and  plague,  which  attends  the  rich  men  of  the  earth,  the  more  they  have 
 the  more  they  covet :  but  the  riches  of  Christ  arc  of  a  satisfying  nature  ;  "  He  that  drink- 
 eth  of  the  water  that  I  shall  give  him,  shall  thirst  no  more.    But  the  water  that  I  shall 
 
568  TIIK   TARALLE   OF    THE    MARUIAGE    SUrPEH.  [bOOK    III. 
 
 give  him,  shtxll  be  in  him  a  vpII  of  water  sprins^ing  up  unto  everlasting  life,"  John.  iv.  14. 
 Thirsting  not  again,  denotes  that  full  salisfartion,  and  soul  content,  such  find  in  the  riclu-s 
 of  grace  ;  tliey  never  fiiuiul  any  solid  peace  and  satisfaction  before,  but  still  tiioir  snnls 
 ■were  in  a  craving,  and  unsatisfied  condition,  by  reason  they  sought  for  satisfaction  in  those 
 things,  were  it  was  cot  to  be  had.  Solomon  saith,  that  a  good  man  shall  be  satisfied  from 
 himself :  not  from  any  self-sufficiency  he  finds  in  him,  but  from  that  true  peace,  riches,  and 
 content  he  has  received  from  Jesus  Christ.  One  penny  of  Christ's  heavenly  treasure,  duth 
 afford  far  more  satisfaction,  than  millions  of  gold  can  administer  to  a  carnal  heart :  in  the 
 fulness  of  his  sufficiency,  his  soul  is  in  straits. 
 
 oiirist'3  6.  The  riches  of  Jesus  Christ,  are  unsearchable  riches.     "  Unto  me,  who 
 
 uns'earcii-'"^^  am  less  than  the  least  of  all  saint.;,  is  this  grace  given,  that  I  should  preach 
 "Wc.  among  the  Gentiles,  the  unsearchable  riches  of  Christ,"  Eph.  iii.  8. 
 
 There  is,  my  brethren,  no  bottom  of  Christ's  treasure.  As  no  man  can  by  searching 
 find  Christ  out  to  perfection,  so  no  man,  nor  angel,  can  find  out  the  riches  of  Christ  to 
 perfection  ;  neither  as  to  the  quality  or  quantity  of  tliem.  You  may  as  soon  find  the 
 bottom  of  the  deepest  sea,  as  find  out  the  bott(.)m  of  Christ's  rich  treasure  of  grace,  wis- 
 dom, knowledge,  glory,  &c.  No  man  knows,  or  can  know,  how  rich  Jesus  Christ  is  ;  nor 
 how  rich  that  soul  is,  who  hath  an  interest  in  hira,  or  is  united  to  him. 
 
 Christ's  riches,  or  his  money,  passes  for  current  coin  in  heaven,  and  is  of  such  a  nature, 
 that  it  will  satisfy  divine  justice.  They  do  not  only  satisfy  the  soul  of  man,  but  the  jus- 
 tice of  God  also.  Brethren,  no  money,  no  silver,  nor  gold  con  pay  our  debts,  nor  save 
 us  out  of  the  eternal  prison  of  hell.  No,  no  ;  it  must  be  Christ's  gold,  his  treasure,  his 
 riches,  his  righteousness,  alone.  If  a  man  had  a  thousand  millions  of  gold,  he  could  not 
 pay  the  smallest  debt  he  oweth  to  the  law,  and  justice  of  God.  0  how  excellent  are  the 
 riches  of  Christ !  For,  he  hath  paid  such  a  sum,  that  has  made  a  full  satisfaction  for  all 
 the  debts  of  God's  elect ;  and  yet  one  of  them  owed  not  less  than  "  Ten  thousand  talents," 
 Matt,  xviii.  24.  Oh,  what  a  vast  sum  hath  Clirist  paid  !  Every  sin  is  more  (compara- 
 tively) than  ten  thousand  pounds  ;  for  ten  thousand  millions  could  not  satisfy  for  the 
 smallest  sin  ;  and  yet  none  of  us,  but  may  say  with  David,  "  Our  sins  are  more  than  the 
 hairs  of  our  heads,"  Psal.  xl.  12.  Now,  doth  not  this  tend  to  demonstrate,  that  Jesus 
 Christ  is  mighty  rich,  and  that  his  riches  are  of  a  most  excellent  nature  ;  that  his  riches 
 are  unsearchable  ;  they  save  the  soul  from  hell ;  "  Other  riches  a\'ail  not  in  tlie  day  of 
 wrath,"  Psal.  xlix.  7 — 8.  But  Christ's  riches  will ;  his  righteousness  delivers  from  death, 
 i.  e.,  from  eternal  death,  he  that  obtains  but  the  least  drachm  of  Christ's  riches,  of  Christ's 
 gold,  tried  in  the  fire,  liis  soul  is  saved  from  hell.  "What  are  the  riches  of  Christ,  but  his 
 righteousness,  and  the  grace  of  liis  Spirit. 
 
 Christ's  7.  The  riches  of  Jesus  Christ  are  harmless  riches.     They  will' not  ensnare 
 
 harmless  ^^^  ^'^^  'i"'''-  ^^Y  ^oul  that  obtains  them  :  earthly  riches  poison,  and  destroy  oft- 
 riches.  times  the  possessor  of  them.     Many  one  day  will  lament  tliat  they  had  such 
 
 store  of  worldly  riches,  so  much  gold  and  silver,  because  it  captivated  and  ensnared  their 
 souls. 
 
 Sirs  !  Riches  in  the  hand  doth  no  man  hurt,  but  it  too  often  gets  into  the  heart ;  they 
 set  their  hearts  upon  it,  and  love  it  more  than  Jesus  Clirist,  and  all  his  divine  riches. 
 What  was  it  which  made  tlie  young  man  reject  Jesus  Christ,  and  go  away  sorrowful  ? 
 Was  it  not  his  inordinate  love  to  his  external  riches  ?  the  text  saith,  "  He  went  away 
 sorrowful,  for  he  had  great  possessions,"  JIatt.  xix.  22.  It  was  not  his  great  possessions, 
 but  that  undue  love  he  had  to  them,  that  undid  him.  Therefore  our  Saviour  said,  that 
 "  A  rich  man  shall  hardly  enter  into  the  kingdom  of  heaven  :"  nay,  that  a  camel  may  as 
 easily  go  through  the  eye  of  a  needle,  as  a  rich  man  enter  into  the  kingdom  of  God. 
 
 Was  it  not  love  to  the  riches  of  this  world,  that  caused  Demas  to  turn  away  from 
 Christ,  or  apostatize  from  the  truth. 
 
 This  also  made  Paul  to  give  tliat  counsel  to  Timothy ;  "  Cliarge  them  that  are  rich  in 
 this  world,  that  they  trust  not  in  uncertain  riches,  but  in  the  living  God,"  1  Tim.  vi.  17. 
 And  in  the  same  chapter,  he  saith,  "  hut  they  that  will  be  rich,  fall  into  temptations,  and 
 a  snare,  and  into  many  foolish  and  hurtful  lusts,  which  drown  men  in  destruction  and  per- 
 dition," I  Tim.  vi.  0. 
 
 If  meu  have  riches,  and  no  heart  to  do  good  with  tlieni,  they  arc  certainly  hurtful  to 
 them  ;  nay,  they  are  of  a  damning  nature  to  such. 
 
 But  no  man  was  ever  hurt  by  liaving  Clirist's  spiritual  riclies.  You  need  not  fenr  any 
 snare  here,  for  tlie  more  you  have  of  Christ's  riches,  of  grace,  tlie  more  secure  you  are, 
 from  snares  and  temptations. 
 
SEEU.   v.]  Tllli  PAItABLE   OE   TI£K   MARniAGE    bUITEK.  iJljO 
 
 If  any  are  hurt  or  ensnareJ,  it  is  for  want  of  those  divine  riches,  because     ciiriefs 
 they  have  no  grace,  nn  faith,  or  hut  a  small  measure  thereof.  certain""' 
 
 b.  Tlie  riches  of  Christ  are  certain  riches  :  other  riches  arejuncertain,  they  riches, 
 take  themselves  wings,  and  fly  away.  A  man  may  with  Job  be  rich  to-day,  and  poor  to- 
 morrow ;  but  what  says  our  Saviour  ?  "  Durable  riches,  and  righteousness  arc  with  nie," 
 Prov.  viii.  18.  No  man  can  cany  any  of  the'  riches  of  this  world  out  of  it  with  him,  "  Wo 
 brought  nothing  into  this  world,  and  it  is  certain  we  shall  carry  nothing  out,"  1  Tim.  vi.  7. 
 But  if  we  have  the  riches  of  Christ,  or  are  curiched  with  his  spiritual  riches,  we  shall  carry 
 them  out  of  the  world  with  us.  We  shall  carry  a  Christ,  pardon  of  sin,  peace,  and  joy  in  the 
 Holy  Ghost,  out  of  the  world  with  us  ;  and  although  we  shall  then  come  to  the  end  of  our 
 faith  ;  faith  will  be  turned  into  vision,  and  hope  into  fruition,  yet  love,  that  blessed  grace,  will 
 abide  with  us  for  ever  ;  we  shall  carry  that  into  another  world  :  no,  sirs,  at  death  we  shall 
 partake  of  gi-eater  riches,  than  we  had  whilst  we  were  here.  We  shall  then  be  possessed 
 with  the  riches  of  glory,  which  far  exceeds  the  riches  of  grace. 
 
 Men,  nor  devils,  cau  rob  us  of  those  riches  ;  fire  cannot  consume  them,  nor  moths  nor  rust 
 corrupt  them  :  they  lie  in  a  safe  hand,  Clirist  is  our  trustee,  in  him  all  our  spiritual  riches 
 are  laid  up,  he  is  Lord  treasurer.  Could  the  devil  pluck  Christ  out  of  heaven,  we  might 
 lose  our  riches  ;  but  alas  !  that  you  will  all  say,  is  impossible,  and  as  impossible  it  is,  for  tiie 
 devil  to  deprive  us  of  our  soul-riches  ;  for,  as  "  our  life  is  hid  with  Christ  in  God,  so  also  are 
 our  riches,"  Col.  iii.  2.  God  intrusted  the  first  Adam  with  all  his  riches  in  his  own  hand,  and 
 lie  soon  run  out  all ;  therefore  he  hath  made  a  better  covenant  with  the  second  Adam,  and 
 in  him,  with  all  his  elect,  Christ  is  our  Surety  ;  he  hath  engaged  to  the  Father,  for  all  that 
 are  given  to  him,  and  he  therefore  keeps  all  our  riches  in  his  own  hand,  and  gives  us  out  of  his 
 fulness,  according  to  our  present  wants,  and  this  secures  all  our  riclies.  Can  the  wife  want 
 anything,  whilst  all  fulness,  all  inconceivable  riches  are  in  her  Husband's  possession  for  ever? 
 
 9.  Lastly,  the  riches  of  Christ  are  eternal ;  they  are  everlasting  riches,     ciirisfs 
 Once  spiritually  rich,  for  ever  rich.     The  crown  of  glory  is  an  everlasting     "ternlf  "* 
 crown,  it  is  a  crown  that  fadeth  not  away.     Also,  it  is  called,  an  incorrui>tible     richc-s. 
 crown,  and  a  crown  of  life,  eternal  life.     The  saints  riches  shall  continue  to  the  days  of 
 eternity  ;  they  shall  last  as  long  as  God  and  Christ  lasteth.      God  is  their  portion,  Christ  is 
 their  riches,  and  therefore  their  riches  are  eternal. 
 
 From  hence  I  infer,  that  it  must  needs  be  the  true,  and  only  interest  of  poor  sinners,  to 
 espouse  Jesus  Christ;  What  mortal  but  would  accept  of  such  an  offer,  considering  how  rich 
 he  is  ?  Poverty  hinders  many  a  match,  the  person  is  liked,  but  the  portion  is  not  sufficient ; 
 but  here  is  no  room  upon  this  respect,  for  anj  to  object  against  the  espousing  of  Jesus  Christ. 
 
 Sinners,  if  you  many  him,  all  is  yours,  all  his  riches  are  yours,  and  yours  for  ever. 
 Christ  requires  nothing  with  you,  no,  though  you  are  far  in  debt,  though  you  owe  ten 
 thousand  talents,  he  hath  enough  to  pay  all.  Nay,  that  very  moment  you  believe  in 
 him,  close  with  him,  you  shall  have  a  discharge  of  all  your  debts,  and  be  enrighed  with 
 vast  and  inconceivable  riches. 
 
 What  say  you  now,  will  you  come  to  this  wedding,  and  eat  of  the  King's  Supper  ? 
 Will  you  accept  of  Christ  ?  He  only  does  but  ask,  and  desire  your  free  assent  and  con- 
 sent, will  you  embrace  him,  accept  hun  for  your  all  ?  Shall  he  become  the  object  of  your 
 affections  ?  What  do  you  say  ?  What  answer  must  I  return  to  the  great  King,  which 
 sent  me  to  you  ? 
 
 SERMON    XL 
 
 The  hingdom  of  heaven  is  like  unto  a  certain  king,  ivhich  made  a  marriage  for  his  son. — 
 
 Matt.  xxii. 
 
 Doctrine.     That  the  great  God  hath  sent  his  own  Son,  to  espouse  poor  sinners. 
 The  head  of  discourse  I  am  upon,  is  this,  viz..  That  it  is  the  greatest  concernment,  wisdom, 
 and  true  interest  of  sinners,  to  accept  of,  receive,  and  espouse  Jesus  Christ. 
 
 This  I  have  laboured  to  prove  by  several  demonstrations.  The  last  time  I  was  upon 
 this  subject,  I  spoke  of  the  riches  of  Christ.  We  will  proceed  to  another  argument  tn 
 win  your  aft'ections  to  Jesus  Christ,  if  it  may  be  done,  and  it  shall  be  taken  from  the  tijn- 
 sideration  ofChri.st's  admirable  and  astonishing  leuiiiy. 
 
C70  THE   PARABLE 'of    THE   MAERIAGE    SLTPEIt.  [eoOK  III. 
 
 ereaf  *  and  Fii'st,  tliougli  beauty,  nor  the  portion  sliould  he  the  chief  motives  for  any 
 admirable  to  marry,  but  the  consideration  of  the  virtue,  and  excellent  qualities  of  the 
 beauty.  person,  yet  admirable  beauty  doth  wonderfully  take  ■with  some,  though  among 
 
 men  it  is  great  vanity  and  folly  ;  for  as  Solomon  says,  "  Favour  is  deceitful,  and  beauty 
 is  vain,"  Prov.  xxxi.  30.  It  often  proves  a  great  snare  and  temptation  to  mortals,  Liid 
 ruins  many  a  man  and  woman.  Besides,  how  soon  may  the  fairest  face,  or  the  greatest 
 earthly  beauty  be  marred  ?  a  disease  incident  to  mortals,  quickly  turns  human  beauty  into 
 deformity  ;  but  so  it  is  not  here,  Christ's  beauty  ensnares  no  person. 
 
 How  foud  youths,  whose  foolish  breasts  do  beat 
 With  pleasiuj^  raptm-es,  and  love's  generous  heat  ; 
 And  virgins  kind,  from  whose  unguarded  eyes, 
 Passion  oft  steals  their  hearts  by  fond  surprise, 
 Feed  their  strange  wand'ring  fancies  by  the  eye, 
 "Till  treacherous  beauty  spoils  them  utterly  f 
 Covered  with  wit,  black  venom  in  they  take, 
 And  midst  gay  tiowers,  hug  a  vijj'rous  snake. 
 Here's  no  such  danger,  but  all  pui'e  and  chaste. 
 And  love  by  angels  tit  to  be  embrac'd  ! 
 A  love,  above  that  of  woman,  beauty  such. 
 That  none  can  be  enamoured  on  to  much. 
 Reader,  then  read,  and  learn  to  love  by  this, 
 Until  thy  soid  can  sing  raptured  in  bliss. 
 My  weU-beloved's  mine,  and  I  am  his. 
 
 None  fy^  But  that  I  may  proceed,  consider,  that  never  any  ever  saw  the  beauty 
 his  beaut/i  of  Jesus  Christ,  but  presently  fell  in  love  with  bim.  I  do  not  meau,  any 
 kH'c  *^^"wit!l  *''*'-  ^^^'^  '"^  person  in  the  days  of  his  humihation,  but  all  those  that  ever  had 
 bim.  a  true  sight  of  him  by  faith,  (though  I  am  not  of  his  opinion,  who  very  lately 
 
 affirmed)  that  the  Lord  Jesus  was  not  in  his  person  beautiful,  but  rather  de- 
 formed, thereby  sadly  abusing  that  text,  "  He  hath  no  form  nor  comeliness,  and  w'hen  we 
 see  him.  there  is  no  beauty  that  we  should  desire  him,"  Isa.  liii.  2.  This  no  doubt  refers 
 to  that  low,  mean,  and  sorrowful  state  he  was  in,  in  the  days  of  his  flesh,  under  his  sutler- 
 ings  and  humiliation  ;  not  that  he  was  a  deformed  person,  I  am  persuaded,  by  what  I  have 
 read,  and  for  some  other  reasons,  that  our  blessed  Saviour  was  a  most  lovely  and  amiable 
 person  ;  yet  many  that  so  saw  him,  fell  not  in  love  with  him,  but  contrariwise,  "  Hated 
 both  him  and  the  Father."  But  I  speak  of  a  true,  spiritual  sight  of  Christ,  and  of  his  per- 
 sonal excellencies  by  an  ej'e  of  faith. 
 
 Secondly,  Jesus  Christ,  my  brethren,  is  the  original  and  Fountain  of  all  beauty. 
 
 1.  He  is  the  origiiuxl  and  fountain  of  all  natural  beauty. 
 
 1.     Of  that  wonderful  and  amazing  beauty  that  is  in  the  sun,  moon,  and 
 
 Christ  is  the     stars.      How^  glorious  is  the  created  sun  in  the  tirmament  of  heaven  ?    What 
 
 and  original     eyes  can  behold  him,  and  not  be  dazzled?  Why,  sirs,  Jesus  Christ  is  the  ori- 
 
 heauty.'"""''     gii'^l  ''^"'^1  fountain  of  his  glorious  beauty ;  for,  considered  as  he  is  God,  he 
 
 made  the  sun,  moon,  and  stars,  they  proceed  from  him. 
 
 2.  Christ  Jesus  is  the  Original  and  Fountain  of  that  gloricms  beauty  that  is  in  the  blessed 
 angels  of  light.  Ko  doubt  but  their  beauty  is  too  great  for  us  mortals  to  behold  ;  I  mean, 
 as  they  are  in  their  own  native  glory.  True,  we  read  that  some  of  the  saints  saw  angels, 
 but  they  certainly  did  appear  ia  some  other  form,  and  not  in  their  own  angelical  form  ;  they 
 commonly  appeared  iu  the  likeness  of  men,  and  so  they  vailed  their  glory,  and  native  spi- 
 ritual beauty  ;  can  fleshly  eyes  see  spirits  ? 
 
 .S.  Jesus  Christ  is  the  Original  and  Fountain  of  that  beauty  that  is  in  men  and  women. 
 We  read  iu  sacred  history  of  persons  that  were  exceeding  fair  and  beautiful ;  as  Moses,  and 
 David,  who  was  ruddy,  and  of  a  beautiful  countenance  ;  and  of  Absalom,  of  whom  it  is  writ- 
 ten, "  In  all  Israel  there  was  none  to  be  so  praised  as  Absalom,  for  his  beauty,  from  the 
 sole  of  the  foot,  even  to  the  crown  of  his  head,  there  was  no  blemish  in  him,"  il  Sam.  xiv.  iif). 
 
 Moreover,  Josepbus  reports  of  one,  that  all  that  saw  him,  were  amazed  and  enamoured 
 with  his  beauty.  Also,  in  other  histories  we  read  of  some  women,  that  weue  so  beautiful, 
 that  they  seemed  more  like  angels,  than  mortal  creatures. 
 
 Of  all  the  parts  of  human  creatures,  the  Aice  hath  the  greatest  glory  and  beauty  in  it. 
 Now,  whatsoever  beauty  was,  or  is  in  any  man  or  woman,  .Jesus  Christ  was,  and  is  the 
 fountain  of  it,  all  human  beautj-  is  from  him  ;  he  made  the  most  beautiful  face,  that  ever 
 eyes  beheld  :  and,  if  such  be  the  work,  what  is  the  beauty  uf  the  wi'i  kuian  ?  we  judge  of 
 the  glory  of  the  Creator,  by  the  beauty  and  glory  of  the  iTca'iav-  which  he  hath  made. 
 
SF.nM.  VI.]  tHE  rAiiAfeLE  otf  THE  ^r.\.I;r.IAGE  si-prF.t:.  5<"1 
 
 4.  That  beauty  whicli  is  in  the  rarest  flower,  is  also  from  Christ.  Though  man,  by  art, 
 may  approve  nature,  yet  certainly  tliere  are  such  natural  Howers,  that  for  exceed  the  art 
 of  man.  Oiu-  Lord  saith  of  some  lilies,  "  that  Solomon  in  all  his  glory,  was  not  arrayed 
 like  one  of  them."' 
 
 5.  Is  there  any  beauty  and  glory  in  heaven  ?  Oh,  who  can  imagine  what  beauty  shines 
 forth  there !  we  see  the  lirmameut  of  heaven,  that  is  but  the  outside  of  heaven  :  we  can- 
 not look  witliin,  heaven  is  the  throne  of  God,  Oh,  what  beauty  and  glory  is  in  the  celes- 
 tial paradise  !  Sirs,  this  all  proceeded  from  Jesus  Christ. 
 
 G.  All  created  beauty  is,  my  brethren,  but  a  dark  shadow  of  the  beauty  of  ^autyu"  but 
 
 Jesus  Christ,  or  an  emblem  of  his  glory,  for,  as  tiie  riches  of  this  world,  are  a  shadow  of 
 
 but  a  shadow  of  his  riches  ;  and,  as  the  pleasures  of  this  world,  are  but  a  sha-  Jeaity! 
 dow  of  those  pleasures  that  are  at  God's  right-hand,  so  all  created  beauty  is 
 
 but  a  shadow  of  Christ's  beauty.  be"iity'""°s 
 
 II.  All  internal,  or  spiritual  beauty,  is  from  Jesus  Clu-ist,  he  is  the  Original  from  Christ, 
 and  Fountain  of  it,  beloved,  as  heaven  excels  earth,  so  grace  excels  nature. 
 
 Sirs,  the  new  creature  excels  for  beauty ;  what  is  the  new  creature,  but  the 
 
 image  of  Christ  stamped  upon  the  soul  of  man  ?  We  are  said  to  be    "  Changed  into  the 
 
 same  image,  from  glory  to  glory,"  2  Cor.  iii.  18. 
 
 Could  virtue  be  painted  to  the  life,  (as  one  observes)  or  he  drawn  out  by  the  pencil  of  a 
 cunning  artist,  all  that  saw  it  would  fall  in  love  with  it,  and  be  enamoured,  nay,  ravished 
 to  behold  it ;  as  on  the  other  hand,  could  vice  or  ungodliness  be  painted  to  the  life,  it 
 would  appear  the  most  odious  and  fulsomest  sight,  that  ever  mortals  beheld  ;  it  would  be 
 loathed,  despised,  and  contemned  by  all  that  saw  it ;  they  would  turn  their  eyes  away, 
 as  from  such  filth  and  rottenness  they  never  beheld  before  :  and  yet  this  is  the  deceived 
 sinners  most  beloved  dailing.  But  to  return,  little  do  men  think  what  the  internal  beauty 
 of  a  soul  is,  in  whom  the  image  of  Jesus  Christ  is  formed,  but  as  the  image  of  a  person,  though 
 drawn  exactly  to  the  life,  is  not  to  be  compared  to  the  person,  whose  image  it  is  ;  so  the 
 beauty  and  glory  of  the  new  creature,  is  but  a  dark  representation  of  the  glory  and  beauty 
 of  the  Lord  Jesus  Christ. 
 
 III.  All  eternal  beauty,  lilcewise,  is  from  Jesus  Christ ;  he  is  the  Original  4a„ty'''"'iJ 
 and  Fountain  of  it ;  who  is  able  to  conceive  of  the  glory  of  the  spirits  of  just  from  Christ, 
 men  made  perfect  ?  Or,  what  the  beauty  and  glory  of  the  saints'  bodies  will  be, 
 
 at  the  resurrection-day  ;  when  these  vile  bodies  of  ours,  "  shall  be  changed,  and  made  like 
 unto  Christ's  glorious  body  !"  Phil.  iii.  21. 
 
 We  read  of  the  beauty  and  glory  of  new  Jerusalem,  which  I  take  to  be  an  emblem  of 
 the  saints  future  glory ;  it  is  said,  "  To  have  the  glory  of  God,  and  her  light  was  like  imto 
 a  stone  most  precious,  even  like  a  jasper-stone,  clear  as  crystal.  And  the  foundations  of 
 the  city,  were  garnished  with  all  manner  of  precious  stones,"  Eev.  xxi.  11,  18, 19.  More- 
 over, it  is  said,  the  city  was  pure  gold,  built  and  paved  vt'ith  pure  gold ;  now,  all  that 
 eternal  beauty,  either  of  the  saints,  or  of  that  place  where  they  shall  be,  proceeds  from 
 Jesus  Christ.    0,  my  brethren,  what  then  think  you  is  Christ's  most  glorious  beauty  1 
 
 Thirdly,  the  beauty  of  the  Lord  Jesus  is  inconceivable,  nay,  infinite,  far  christ'8 
 beyond  and  above  the  comprehension  of  men  or  angels  :  as  his  love  is  incon-  beauty  is  in- 
 ceivahle,  so  his  glory  and  admirable  beauty :  no  heart  cau  conceive  it,  nor 
 tongue  express  it,  how  do  the  holy  angels ;  stand  amazed  to  see  such  glory,  such  beauty 
 in  a  man  !  lie  was  seen  by  angels.  How  ?  seen  by  them  ?  Why,  he  was  seen  with  their 
 highest  wonderment ;  that  a  man,  possessed  with  our  nature,  who  was  made  a  little  lower 
 than  they,  shoidd  shine  forth  in  such  beauty  and  glory,  above  them. 
 
 Fourthly,  the  beauty  and  glory  of  the  whole  Godhead,  shines  forth  in  our  and  ^'belluiy 
 Lord  Jesus  Christ,  as  far  as  the  beauty  of  the  glorious  Creator  excels  the  is  tiie  glory 
 beauty  of  the  creature,  so  far  the  beauty  of  Christ  excels  the  beauty  of  any  Godiicad.*"  " 
 created  thing ;  "  We  beheld  his  glory,  as  the  glory  of  the  only  begotten  of 
 the  Father,  full  of  grace  and  truth,"  Juhn  i.  14.  Is  the  Father  glorious,  is 
 there  infinite  beauty  in  hira  ?  brethren,  Jesus  Christ  is  alike  glorious  ;  "  Wlio  being  the 
 brightness  of  his  glory,  and  the  express  image  of  his  person,"  &c.,  Heb.  i.  '6.  He  is  ex- 
 actly hke  the  Father,  or  his  express  image  ;  and  the  beauty  or  brightness  of  the  Father, 
 shines  forth  in  him,  that  is,  in  the  man  Christ  Jesus  ;  "  For  it  pleased  the  Father,  that 
 in  him  all  fulness  should  dwell,"  Col.  i.  19. 
 
 0  fair  sun,  (saith  one)  fair  moon,  fair  stars,  fair  flowers,  fair  lilies,  but,  0  !  fen  thousand 
 times  ten  thousand,  fair  Lord  Jesus  I  I  have  wronged  him  (saith  he)  in  making  this  com- 
 parison ;  black  sun,  black  moon,  black  stars,  but,  0  !  fair  Lord  Jesus  !  0  !  black  flowers, 
 black  lilies,  but,  0  !   fair  Lord  Jesus  Christ ! 
 
Ci72  THE   TAKAELE   OF   TIIK   MAnr,IA(iE    StITER.  [liOiilC   III. 
 
 Fifthly,  Christ's  beauty  never  deeayeth,  it  never  fadeth ;  the  beauty  of  the     ^'f/y^never 
 face  is  soon  gone,  old  age  quickly  causeth  that  to   pass  away  ;  nay,  diseases     decays, 
 and  inordinate  grief,  soon  spoil  that  beauty  ;  also,  the  beauty  of  llowers  are 
 gone  in  a  moment ;   yen,  and  the  glory  and  beauty  of  the  sun,  moon,  and  stars,  shall  pass 
 away,  but  Christ's  beauty  shall  continue  to  all  eternity. 
 
 Sixthly.  The  beauty  of  Jesus  Christ  is  communicative.  He  can,  and  doth  transmit  liis 
 beauty  to  all  that  love  him,  or  rather,  to  all  that  be  loves,  and  doth  espouse ;  no  mortal 
 creature  can  do  thus,  they  cannot  communicate,  or  transmit  their  beauty  to  others ;  but 
 there  is  no  beauty,  no  glory,  no  comeliness  in  a  believer,  but  what  they  derive  from  the 
 Lord  Jesus  Christ.  "  And  thy  renown  went  forth  among  the  Heathen ;  for  it  was  per- 
 fect through  my  comeliness  which  I  put  upon  thee,  saith  the  Lord,"  Ezek.  xvi.  14. 
 
 Jesus  Christ,  beloved,  doth  communicate  a  two-fold  beauty  to  believers. 
 
 1.  The  one  be  puts  upon  the  soul,  the  other  he  puts,  or  works  in  the  soul,  so  that 
 Christ  makes  believers  all  beautiful  both  without  and  within  ;  he  puts  upon  the  soul  his  own 
 glorious  robe  ;  that  very  garment  which  be  wrought  out  for  us  in  our  nature,  in  the  days  of 
 his  flesh,  which  is  all  bespangled  with  precious  stones  and  pearls,  and  glitters  far  beyond 
 the  richest  cloth  of  gold  ;  this  is  the  wedding-garment  that  is  put  upon  all  that  come  to  this 
 marriage-feast,  and  espouse  Jesus  Christ.  This  is  a  glorious  robe,  and  in  this  righteousness 
 every  believer  stands  perfectly  justified  before  the  righteous  and  holy  God ;  so  that,  in  this 
 respect  they  are  all  fair,  and  there  is  not  one  spot  in  them.  And,  my  brethren,  that  very 
 eye  which  apprehends  the  Ijord  Jesus,  to  the  putting  on  of  this  garment,  is  said  to  ravish 
 the  Lord  Jesus  Christ.  "  Thou  hast  ravished  my  heart,  my  sister,  my  spouse,  thou  hast 
 ravished  my  heart  with  one  of  thine  eyes,  with  the  chain  of  thy  neck,"  Cant.  iv.  9. 
 
 2.  He  also  infuseth  into  the  soul,  glorious  beauty,  which  is  the  beauty  of  sanctification. 
 "  The  king's  daughter  is  all  glorious  within,  her  clothing  is  wrought  gold,"  Psal.  xlv.  11,  13. 
 This  makes  the  lung  to  debire  her  beauty  ;  but  none  of  this  beauty  is  of,  and  from  herself; 
 it  is*no  natural,  no^-  artificial  beauty,  but  all  conveyed,  transmit!  ed,  or  communicated  to  her 
 from  Jesus  Christ,  in  an  extraordinary  manner,  by  the  operations  of  the  Spirit.  All  the 
 saints  of  God  that  ever  lived,  were  as  deformed,  filthy,  and  odious,  as  any  other  sinner, 
 until  Jesus  Christ  made  them  beautiful  and  comely,  with  his  own  comeliness.  He  is  made 
 of  God  unto  lis,  not  only  righteousness,  but  sanctification,  &c. 
 
 Seventhly.  The  beauty  of  the  Lord  Jesus  is  not  only  a  soul-transforming 
 beauty'  is  a  beauty,  but  also  a  soul-ravishing,  a  soul-delighting,  and  a  soul-satisfying  beauty. 
 soui-deUght-  "  He  is  white  and  ruddy,  the  chiefest  among  ten  thousand,"  Cant.  v.  10.  Making 
 all  that  behold  him,  sick  of  love  to  him.  "  He  is  fairer  than  the  children  of 
 men,"  Psal.  xlv.  2,  or  the  sons  of  Adam.  Christ  is  not  only  beautiful  in  one  part,  but  he 
 is  altogether  lovely.  Some  roses  excel  for  redness,  and  some  lilies  for  whiteness.  The 
 moon  is  fair,  and  the  sun  clear  and  bright ;  but  the  rose,  the  lily,  the  suu  and  the  moon,  and 
 the  glorious  heavens,  are  all  black  when  compared  to  the  Lord  Jesus.  "  I  shall  be  satis- 
 fied Vv'hen  I  awake  with  thy  likeness,"  Psal.  xvii.  15.  When  I  arrive  to  that  perfect  and 
 complete  beauty  and  glory,  that  is  in  thee,  and  I  shall  never  be  satisfied  (as  if  David  should 
 say)  until  then.  The  spiritual  beauty  of  Jesus  Christ  is  of  a  satisfying  nature.  Natural,  or 
 created  beauty  cannot  satisfy  the  soul  of  man  ;  that  cannot  fill  its  desires,  but  the  beauty 
 of  Christ  doth  this. 
 
 Brethren,  in  a  perfect  conformity  to  Christ's  beauty  and  glory,  lies  all  the  Lapjir.css  of 
 true  believers,  to  which  let  me  add, 
 
 Eighthly.  The  glorious  God  and  Fatlier  of  heaven  and  earth,  takes  delight 
 God  the  Fn-  in  the  beauty  of  Jesus  Cbnst,  considered  as  God-man  in  one  person.  "  Behold 
 ddTgiit'^  in  luy  servant,  whom  I  uphold,  mine  elect,  in  whom  my  soul  delighteth,"  Isa. 
 ciirisi'a  ^\[[   1.     Certainly  that  person,  whose  beauty  is  the  delight  of  the  ever- blessed 
 
 God,  must  needs  be  a  glorious  beauty.  God  takes  no  delight  in  the  legs  nor 
 face  of  a  man ;  but  he  takes  delight  in  the  beauty  of  his  Son.  The  personal  beauty  and 
 perfections  of  Jesus  Christ,  is  also  the  delight  of  the  holy  angels,  they  love  to  behold  him, 
 and  to  look  upon  him. 
 
 j\ly  brethren,  if  heaven  and  earth  can  make  a  glorious  and  complete  beauty, 
 can  be  n'lde  *''*^"  ^'  '^  '"^  Jesus  Christ ;  for  the  perfections  both  of  the  divine  and  human 
 to  Christ's  nature  meet  in  him.  There  can  be  no  addition  to  bis  beauty,  because  it  is  per- 
 ^"""^-  foct  to  the  highest  degree. 
 
 And  now,  you  sinners,  what  do  you  think  ?  Is  it  not  your  wisdom,  your  highest  con- 
 cernment, to  come  to  this  marriage-feast,  to  espouse  the  Lord  Jesus,  to  feed  by  failh  upon 
 him,  to  believe  in  him,  and  to  be  united  to  him,  in  bonds  of  love  for  ever;  to  have  Christ 
 
SERM.   VI.]  THE   PARABLE   OF    THE    MAUBIAGE   SUl'PER.  573 
 
 to  be  vour  Husband,  nn.l  to  lie  in  his  arms,  and  to  be  filled  and  ravished  with  his  beauty 
 to  all  eternity  '  But  if  the  consideration  of  his  beauty  will  not  move  you,  or  prevail  witli 
 vou  to  foil  ill  love  with  him,  I  will  try  what  another  argument  wiU  do. 
 
 Eighthly.  Christ  is  long-lived.  Would  you  espouse  and  marry  a  pei^on  ^^^^.^^  .^  ^ 
 that  fs  long-lived,  so  that  you  may  be  sure  you  shall  not  quickly  be  a  widow,  then  iMn..  -..hm 
 Christ  is  the  person.  Oh  !  see  that  you  choose  him,  espouse  hmi  marry  him.  «'-3;'i  ""»- 
 Rethinks  I  hear  one  say,  that  is  deeply  in  love  with  one  that  she  values  as 
 her  own  life,  nay,  above  her  own  life.  Oh  !  I  would  not  marry  him,  it  I  was  sure  he  was 
 short-hved,  or  w-ould  die  soon  after  we  come  together,  for  his  death  would  be  as  a  thousand 
 deaths  to  me  Love  whosoever  you  will,  and  that  too  with  never  so  strong  and  great  af- 
 fections, none  can  ensure  his  life  for  one  day  ;  the  wedding-week  may  be  his  burying- week, 
 so  far  as  you,  or  any  body  else  knows,  so  uncertain  is  the  life  ol  man.  But  it  you  do  espouse, 
 and  marry  the  Lord  Jesus,  he  is  long-lived,  you  shall  never  know- widowhood.  Long-lived 
 did  I  sav  '  Oh  '  know  he  lives  for  ever,  and  cannot  die.  Jesus  Christ  is  an  immortal  Hus- 
 band ''  i  am  he  that  was  dead,  (that  was  well  for  us,  we  had  perished  else,)  and  am  alive, 
 and  behold  I  live  for  evermore,  and  have  the  keys  of  hell  and  death.    Rev.  i.  lb. 
 
 Obi  1  But  perhaps  some  may  say,  though  Jesus  Christ  lives  for  ever,  and  he  cannot 
 die,  yet  such  that  espouse  him  may  quickly  die  ;  wo  sec  believei-s  die  as  well  as  others. 
 
 Answ.  I  answer,  if  you  wiU  espouse  the  Lord  Jesus,  you  shall  also  live  ior  ever.  If 
 you  come  and  eat  of  this  wedding-supper,  you  shall  never  die  "  1  his  is  the  bread  which 
 Cometh  down  from  heaven,  that  a  man  may  eat,  and  not  die  '  John  vi.  50.  Our  Lord  do  h 
 not  mean  a  temporal  death;  no,  God  forbid.  Who  would  live  always  m  this  miserable 
 world  '^  Death  is  one  of  the  greatest  blessings  to  behevers,  as  some  of  you  lately  heard. 
 You  that  are  believers,  cannot  go  to  your  Husband,  you  cannot  go  to  Jesus  Christ,  until  death 
 open  the  door,  and  let  you  in  unto  him.  "Whilst  we  are  at  home  m  the  body  we  are 
 absent  from  the  Lord,"  2  Cor.  v.  6.  This  Job  well  knew,  and  therefore  he  said,  I  would 
 not  Uve  always."  But  know  assuredly,  that  your  souls  shall  never  die  the  second  death  ; 
 you  shall  not  die  eternally.     "  Whoso  eateth  my  flesh,  and  drmketh  my  blood,  shall  have 
 
 eternal  life,"  John  vi.  54.  ,       ,  t%    xi.  ^  * 
 
 -  Nay  Sirs  temporal  death  shall  not ,  cannot,  separate  these  lovers.  Death  cannot  separate 
 Jesus  Christ,  and  that  soul  which  espouseth  and  marrieth  him.  Death  cannot  dissolve  this 
 blessed  marriage  union,  both  the  body  and  soul  of  a  believer  is  united  to  Jesus  Christ ;  they, 
 when  thev  die,  die  in  the  Lord,  that  is,  in  union  with  Jesus  Christ. 
 
 r.elievers,  cheer  up,  yoiu-  Husband  hath  the  keys  of  hell  and  death ;  he  hath  power  over 
 death  and  heU.     "  Because  I  live,  ye  shall  live  also,"  John  xiv  19. 
 
 Christ  is  a  living  Husband,  a  Husband  that  never  dies.  ^\  hat  comfort  is  here  for  you 
 iwor  widows,  that  have  espoused  and  married  Jesus  Christ?  What  though  your  earthly 
 husbands  are  dead,  and  left  you  to  the  wide  world,  exposed  to  a  thousand  sorrows,  yet  it 
 matters  not,  youi-  heavenly  Husband  lives  for  ever,  he  dies  not. 
 
 And  now  to  return  to  you  sinners.  Will  you  not  accept  of  this  happy  match ?  Will 
 yoa  not  espouse  such  a  King,  he  that  is  "  the  only  Potentate,  King  of  kings,  and  Lord  of 
 lords'"  A  prince  of  such  honour,  of  such  riches,  of  such  love,  of  such  beauty,  and  one 
 that  is  immortal,  who  lives  for  ever,  and  that  will  make  you  immortal,  even  save  you  from 
 death.  Also,  those  that  he  betrotheth  unto  himself,  he  doth  betroth  fur  ever.  Certainly, 
 this  must  be  your  chiefest  concernment,  your  highest  wisdom,  and  only  interest.  1  here- 
 fore  do  not  delay,  but  come  to  this  marriage-feast,  and  accept  of  Jesus  Christ. 
 
 Ninthly.  Consider,  besides  all  that  I  have  said  unto  you  hitherto,  what  a  sweet  temper, 
 and  excellent  disposition  Christ  is  of.  . 
 
 This  is  a  thintr.  which  all  that  marry  should  well  mind.  Some  who  are  wise,  pveler  the 
 good  temper  of  the  person  they  are  about  to  marry,  above  all  things.  Nay,  one  said  in  my 
 hearin"  lately,  that  a  good  and  sweet  natural  temper,  was  to  be  esteemed  in  the  case  ot 
 marria°  e,  above  a  small  measure  of  grace  in  a  crooked  and  peevish  nature  and  disposition. 
 The  truth  is,  a  little  gi-ace  is  not  sufficient  in  some  persons,  to  render  them  lovely  and  ac- 
 ceptable, in  the  relation  of  husband  and  wife.  Some  women  perhaps,  who  meet  with  j'oke- 
 fellows,  that  are  naturally  of  a  sweet,  mild,  and  gentle  disposition,  though  not  truly  gracious, 
 live  better,  and  more  comfortable  lives  with  them,  than  some  others  do,  that  are  mthe  mam, 
 gracious  persons  ;  though  to  their  shame  it  may  be  spoken,  that  they  strive  no  more  to  mor- 
 tify their  unruly  and  unsauctitied  passions  and  alfeclions. 
 
 But  what  is  any  man's  natural,  sweet,  and  good  temper,  to  the  spirit  and  temper  of  the 
 Lord  Jesus  Christ?     I  shall  only  hint  of  his  excellent  temper  in  four  or  live  respects. 
 1.    Jesus  CJirist  is  of  a  compassionate  temper,  of  a  sympathizuig  disposition.     11  thy  bus- 
 
^''1  TIIK    PARABLE   OF    TUE   ilAKUlAflE    SUPPEE.  [bOOK   111. 
 
 band  be  never  so  rich,  or  gri;at  in  the  wor'ul,  ami  though  never  so  comely,  yet  if  he  be  not  of  a 
 compassionate  and  sympathizing  disposition,  thou  mayest  have  no  great  content,  nor  hap- 
 piness in  that  relation.  Certainly,  those  men  that  cannot  sympathize,  or  have  a  fellow-feel- 
 ing of  their  wives'  afflictions  and  sorrows,  have  but  little  love  to  them.  Now,  the  blessed 
 Jesus  is  full  of  compassion  towards  all  his  people.  "  In  all  their  afflictions  he  was  afflicted, 
 and  the  angel  of  his  presence  saved  them.  In  his  love,  and  in  his  pity,  he  redeemed  them, 
 and  he  bare  them,  and  carried  them  all  the  days  of  old,"  Isa.  xUii.  9.  Oh,  this  shows 
 great  sympathy  that  is  in  Jesus  Christ;  what  a  compassionate  disposition  is  he  of?  "For, 
 \ye  have  not  an  High-priest,  which  cannot  be  touched  with  the  feeling  of  our  infirmi- 
 ties, but  was  in  all  points  tempted  as  we  are,  yet  without  sin,"  Heb.  iv.  15. 
 
 The  Greek  word  denotes  (as  one  well  observes)  such  a  sympathy,  or  fellow-feelinf,  as 
 makes  him  like  affected,  as  if  he  were  in  the  same  case  with  them. 
 
 It  is  said,  "  His  soul  was  grieved  for  Israel."  Ah,  what  a  sjiiipathizing  disposition  is 
 Christ  of;  he  mourns,  and  grieves  over  his  poor  afflicted  ones  ;  he  pities  them,  nay,  he  is 
 afflicted  with  tliem. 
 
 II.  He  is  of  a  forgiving  temper.  He  is  ready  to  forgive  his  enemies,  "  Father,  for- 
 give them,  they  know  not  what  they  do,"  Luke  xxiii.  34.  But  much  more  is  he  ready  to 
 ]iardoii  and  forgive  the  sins  of  his  beloved  ones,  who  are  married  to  him  ;  he  covers  all 
 the  infirmities  of  his  spouse  ;  he  will  not  see  any  sin  in  her,  "  Behold  thou  art  all  fair 
 my  love,  there  is  no  spot  in  thee,"  Cant.  iv.  7.  He  casteth  his  own  mantle  over  all  our 
 weaknesses,  and  infirmities,  he  is  not  like  some  who  pretend  to  be  his  disciples,  yet  re- 
 proach and  vilify  their  faithful  friends  and  brethren  unjustly  ;  they  never  learned  of  the 
 Lord  Jesus  to  cover  all  those  weaknesses  which  may  be  in  such  they  backbite  and  reproach. 
 But  this  is  because  they  see  not  the  beam  that  is  their  own  eye.  These  sort  are  like  cur- 
 sed Ham,  and  they  would  do  well  to  read  the  15th  Psalm.  But,  0  what  a  tender,  chari- 
 table, and  forgiving  temper  is  the  blessed  Jesus,  even  like  unto  his  blessed  Father,  who 
 passed  by  all  the  gi-eat  enormities  of  David  and  said,  he  was  a  man  after  his  own  heart,  save 
 only  in  the  case  of  Uriah,  he  took  no  notice  of  his  other  infirmities,  which  were  gi-eat. 
 "  Woman,  be  of  good  cheer,  said  oiu'  Lord,  thy  sins  are  forgiven  thee."  And  thus  he  speaks 
 unto  all  his  people. 
 
 III.  Christ  is  of  a  generous,  noble,  and  bountiful  temper,  or  disposition.  He  is  kind, 
 charitable,  and  liberal  to  all,  but  much  more  unto  his  spouse.  He  gives  liberally  and 
 uphraideth  not ;  "  Eat,  0  friends,  drink,  abundantly,  0  beloved,"  Cant.  v.  1. 
 
 1.  His  bounty  and  generosity  would  appear,  should  we  consider  what  it  is  he  hath 
 given,  and  doth  give  to  all  those  he  loveth. 
 
 2.  If  we  consider  the  manner  of  his  giving. 
 
 1.  As  to  what  he  gives,  or  partelh  with  to  them,  he  gives  them  all  he  is,  or 
 '^y'^at  Christ  ijath.  He  gave  himself  for  them,  to  be  a  sacrifice,  to  die,  and  bear  the  wrath 
 people-.  of  God  in  their  stead.     "  Husbands  love  you  wives,  even  as  Christ  also  loved 
 
 the  church,  and  gave  liimself  for  it ;  that  he  might  sanctify  and  cleanse  it, 
 with  the  washing  of  water  by  the  word,"  Eph.  v.  25,  26.  ^ 
 
 Did  ever  any  give  thus  ?  give  himself  to  die,  from  that  love  and  rich  boimty  he  bare  to 
 such  a  one  that  he  loved.  "  Christ  hath  loved  us,  and  washed  us  from  our  sins  in  his 
 own  blood,"  Rev.  i.  5. 
 
 2.  He  gives  them  his  flesh  to  eat,  and  his  own  blood  to  drink.  Indeed,  this  is  the 
 principle  matter  of  which  this  feast  doth  cdusist. 
 
 3.  He  gives  them  his  word,  his  Spirit,  his  grace. 
 
 4.  He  gives  them  his  own  blessed  robe  to  clothe  them  ;  his  eye-salve  to  open  their 
 eyes,  his  gold  tried  in  the  fire,  to  enrich  them. 
 
 5.  He  gives  them  his  own  retinue,  the  holy  angels,  to  guard,  preserve,  and  protect 
 them,  and  to  minister  unto  them,  even  to  all  them  that  he  espouseth,  who  are  heirs  of  sal- 
 vation. Moreover,  he  hath  promised  to  them  a  kingdom,  and  a  crown  of  glory,  and  that 
 they  shall  sit  with  him  on  his  throne,  and  judge  the  world  with  him. 
 
 iindly,  as  to  the  maimer  of  Ms  giving. 
 
 1.  He  gives  freely,  all  out  of  his  own  rich  bounty,  and  that  to  such  that  deserved  no- 
 thing at  his  hands,  and  who  are  not  able  to  make  liun  the  least  recompence,  for  the  small- 
 est lavoui-. 
 
 If  he  gives  .anything  upon  exchange,  see  the  manner  of  it.    "  To  appoint  to  them  that 
 mourn  in  Sion,  to  give  unto  them  beauty  for  ashes,  and  the  oil  of  joy  for  mom'uiug ;  the 
 garment  of  praise,  for  the  spirit  of  heaviness,"  Isa.  Ixi.  3. 
 ■  2.    His  rich  bounty  is  such,  that  he  gives  seasonably,  in  the  very  time  of  need;  he  will 
 
SERM.   VI.]  TIIK.   PARABLE   OF   Till:    MAnRIA'ili    SUrriOl.  575 
 
 II  )t  miss  that  vei-j'  soiison  when  \vc  staiul  iu  llie  j,'reatest  want  of  niiiicy  ami  grace,  aud 
 also  whatsoever  we  do  need,  to  the  full  supplying  of  all  our  wants.  "  GoJ  shall  help  thee, 
 and  that  right  early,"  Psal.  xlvi.  5.  He  knows  the  best  time,  the  very  nick  of  time,  when 
 to  give  unto  us  those  things  we  need.  He  will  not  give  it  to  us  before,  nor  will  he  stay  a 
 moment  after  that  time  ;  for,  "  The  Lord  shall  judge  his  people,  aud  repent  PUii.  iv.  is. 
 liim  for  his  servants,  when  he  seclh  their  power  is  gone,  aud  there  is  none  shut  up,  nor 
 left,"  Deut.  xxxii.  36.  He  is  such  a  noble  aud  beautiful  Spirit,  that  "he  gives  grace  and 
 glory,  and  no  good  thing  will  he  withhold  from  them  that  walk  uprightly,"  Ps.  Ixxxiv.  11. 
 
 IV.  Jesus  Christ  is  of  a  humble,  meek,  and  lowly  temper  ;  or  of  a  wonderful  conde- 
 scending disposition.  He  sticks  at  nothing  too  hard  for  him  to  do,  which  is  for  our  good, 
 that  he  may  bring  us  to  God,  and  into  union  with  himself;  "Who  being  in  the  form  of 
 God,  thought  it  not  robbery  to  be  equal  with  God,  but  made  hmiself  of  no  reputation,  and 
 took  upon  him  the  form  of  a  servant ;  and  being  found  in  fashion  as  a  man,  he  humbled 
 liimself,  and  became  obedient  unto  death,  even  the  death  of  the  cross,"  Phil.  ii.  6,  7. 
 
 Some  will  not  bow  nor  yield  to  their  dearest  friend,  to  do  that  which  may  expose  them 
 to  the  least  pain,  shame,  and  sorrow,  but  Christ  was  contented  to  do  anything,  though  it  was 
 never  so  much  to  his  humiliation  aud  abasement,  distress  and  sorrow,  that  he  might  obtain 
 his  desire,  aud  work  about  the  intended  marriage  between  himself,  and  his  own  elect. 
 "  Learn  of  me,  for  I  am  meek  and  lowly  in  heart,"  Matt.  xi.  28,  29. 
 
 Y.  He  is  of  a  considerate  temper  of  heart.  He  considereth  and  "  remembereth  that  we 
 are  but  dust,"  Psal.  ciii.  14.  And  that  our  strength  is  not  the  strength  of  brass ;  he  will 
 not  therefore  "  sutler  us  to  be  tempted,  above  what  we  are  able,"  1  Cor.  x.  13.  He  doth 
 not  expect  more  from  his  people,  then  he  knows  they  are  able  to  do,  nor  lay  upon  them 
 such  burdens,  which  he  knows  they  are  not  able  to  bear. 
 
 Tenthly,  Jesus  Christ  is  wise.     Some  choose  wisdom,  or  a  man  that  is  wise 
 and  of  gieat  understanding,  before  riches,  honour,  or  beauty.      I  heard  some     ''?^,  w'*''."™ 
 
 ■  f  1  11,11  1-  ,.  ■  ■  1  of  Christ  18 
 
 time  since,  of  a  rich  man  that  liad  a  daughter  to  dispose  ol  m  marriage,  who,     infinite, 
 when  asked,  whether  he  would  marry  her  to  a  wse  man,  that  was  poor 
 and  low  in  the  world,  or  to  a  very  rich  man  that  was  a  fool.   He  replied,  he  would  sooner 
 marry  her  to  a  wise  man,  though  he  was  poor,  &c.     And  certainly  he  showed  much  wis- 
 dom in  so  answering. 
 
 Now,  my  brethren,  Jesus  Christ  is  the  very  wisdom  of  God  ;  he  is  wisdom  itself,  all 
 tnie  wisdom  is  from  him.  He  is  infinite  in  wisdom,  "  In  him  are  hid  all  Coi.ii.  s. 
 the  treasures  of  wisdom  and  knowledge,"  Col.  ii.  3.  He  maketh  others  wise,  he  doth 
 and  can  commimicae  of  his  wisdom,  to  all  such  that  he  espouses  ;  nay,  he  maketh  such 
 that  are  foolish,  and  without  understanding,  wonderful  wise.  Christ  knoweth  all  things, 
 he  knows  all  the  Father's  counsels  and  decrees,  which  have  been  of  old,  even  from  ever- 
 lasting ;  he  shows  us  the  Father,  and  opeueth  the  deep  things  of  God  unto  us.  "  No 
 mail  knoweth  the  Son,  but  the  lather,  neither  knoweth  any  man  the  Father  save  the  Son, 
 and  he  to  whomsoever  the  Son  will  reveal  him,"  Matt.  xi.  27. 
 
 No  man  knoweth  the  essence  of  the  Father,  the  decress,  counsels,  and  designs  of  the  Fa- 
 ther, or  hath  a  perfect  knowledge  of  the  Father,  but  the  Son  only.  All  saving  knowledf^e 
 of  God  is  in  and  through  Jesus  Christ ;  and  he  that  hath  a  perfect  knowledge  of  God,  (as  he 
 is  in  himself)  must  needs  have  a  perfect  knowledge  of  all  men  and  devils.  He  knows  our 
 state,  our  spirits,  our  frames,  our  thoughts,  our  ends,  our  aims,  our  ways,  our  wants,  our 
 temptations,  our  fears,  our  dangers,  and  "all  our  desires  are  before  him,"  Psal.  xxsviii.  'J. 
 
 1.  Christ  knoweth  the  matter  of  our  desires,  or  what  it  is  we  desire,  chiefly 
 desire. 
 
 2.  He  knows  the  design  and  end  of  om*  desires.  The  Nature 
 
 3.  He  knows  the  spring  of  our  desures,  or  from  whence  they  flow  ;  whe-  gires  opened, 
 ther  from  a  principle  of  grace,  or  from  self-love,  pride,  and  ambition. 
 
 4.  He  knows  the  degrees  or  extent' of  our  desires  ;  whether  weak  or  strong,  faint  or 
 vigorous. 
 
 5.  He  also  knows  the  cause  of  our  desires  ;  whether  they  are  caused  through  a  true 
 sight  of  sin,  in  its  own  evil  nature,  and  from  a  spiritual  and  gracious  sight  of  Christ's  per- 
 sonal excellencies,  that  we  desii-e  him,  or  only  are  occasioned  from  the  sight  of  the  damn- 
 ing nature  of  sin,  and  a  simple  desire  of  hapi'iness. 
 
 0.  He  knows  the  constancy  of  our  desires  ;  whotlier  they  abide  or  no,  or  are  only 
 temporary,  flitting,  aud  continue  no  longer  than  we  ahiile  under  Ciod's  hand,  or  under  the 
 rod  of  afflictions. 
 
576  THE    PAI!ABLE    OF   THE    MARRIAGE    SITPEK.  [bOOK   III. 
 
 7.  He  knows  our  desires  so  as  to  observe  them,  judge  of  them,  weigh  them,  or  ponder 
 them. 
 
 Also,  so  as  to  answer  all  our  good  and  holy  desii'es,  and  to  punish  us  for  all  our  unjust 
 and  inordinate  desires. 
 
 9.  He  knows  whether  our  desires  after  himself  are  accompanied  with  suitable  endea- 
 Ps.  xjvii.  4.      vours,  or  not. 
 
 If  none  of  these  tilings  wiU  move  you  to  love  him  and  accept  of  that  gracious  offer 
 you  have  of  hku,  and  to  look  upon  it  to  be  your  chiefcst  interest  to  espouse  him.     Then, 
 Christ  ai-  Eleventhly,  consider,  that   he  is   always  the   same,  he  never  changeth. 
 
 ways  is  the  He  is  ever,  or  at  all  times  of  the  same  temper,  always  alike  kind,  lov- 
 same.  j^^^  compassionate,  forgiving  and  forgetting  wTongs  and  injuries;  he  is  not 
 
 in  and  out,  like  changeable  men,  that  are  in  a  good  temper  one  day,  and  in  an  ill 
 one,  and  out  of  frame  at  another.  Oh,  saith  a  man,  was  my  wife  always  but  in  this 
 good,  gentle,  and  sweet  temper,  as  she  is  now  in,  how  happy  would  my  life  be!  And 
 so  on  the  other  hand,  saith  the  wife,  was  my  husband  always  alike  kind,  alike  meek, 
 gentle,  loving,  filled  with  bowels,  and  pity  to  me,  being  never  angry,  morose,  froward, 
 or  peevish,  no  woman  would  live  a  better  life.  But  alas  !  thus  it  is  but  a  few,  such  is 
 the  corruptions  of  the  heart,  the  passions,  temptations,  provocations,  mankind  are  exposed 
 unto,  that  they  are  often  disordered  in  theu-  spirits,  and  out  of  frame  ;  they  are  not  always 
 of  an  even  and  sweet  disposition.  But  now  Jesus  Christ,  if  once  you  do  espouse  him, 
 you  shall  find  him  always  one  and  the  same,  "  Jesus  Christ  the  same  yesterday,  to-day, 
 and  for  ever,"  He  changeth  not.  He  is  always  the  same  in  power,  in  love,  m  mercy,  and 
 goodness,  in  faithfulness,  in  sjTiipatby,  in  beauty  and  riches.  Some  men  may  be  rich 
 when  they  marry,  but  soon  may  wax  poor,  by  losses,  or  badness  of  the  times,  or  by 
 carelessness  and  ill  husbandry,  may  waste  their  treasure,  and  become  poor  ;  but  the  Lord 
 Christ  is  ever  in  all  things,  as  toucliing  what  he  is  in  himself,  and  what  he  hath,  the  same  ; 
 he  is  never  sick,  no  disease,  no  temptation  is  he  liable  unto. 
 
 USE. 
 
 Oh,  what  are  your  thoughts  poor  sinners,  now?  will  you  come  to  this  marriage  ?  will  you 
 let  all  your  old  lovers  go,  and  get  a  bill  of  divorcement,  and  become  dead  to  sin,  to  this 
 world,  and  to  the  law,  and  to  all  your  own  righteousness,  that  ynu  may  be  married  to 
 Jesus  Christ  ?  say,  sinners,  you  have  a  good  match  offered  to  you  this  day. 
 
 What  do  you  say,  young  men  and  women,  cannot  you  find  in  your  hearts  to  love  Jesus 
 Christ  ?  He  is  willing,  if  you  are  willing :  oh,  cry  to  him  to  make  you  willing  !  he  can 
 draw  you  to  love  him,  you  will  never  love  him,  till  "he  sheds  abroad  his  love  in  your 
 hearts,"  Eom.  v.  5,  by  the  Holy  Ghost.  Say,  oh  Lord,  circumcise  my  heart,  that  I  may 
 love  thee. 
 
 This  is  the  time,  now,  in  the  days  of  your  youth,  this  age  he  has  chose.  "  I  love 
 them  that  love  me,  and  they  that  seek  me  early  shall  find  me,"  Prov.  viii.  17.  Sure  you 
 may  seek  him,  is  not  this  in  your  power?  But,  if  you  seek  the  world,  seek  your  plea- 
 sures, your  earthly  profits,  and  delights  above  him,  how  can  you  be  said  to  seek  him  ? 
 
 What  do  you  say,  that  are  aged  ?  Is  it  not  time,  more  than  time  for  you,  to  seek 
 Jesus  Christ  ?  He  doth  espouse  some  old  sinners  ;  he  calls  s^me  at  the  eleventh  hour. 
 I  am  come  to  call  you  this  day  to  this  marriage  feast ;  will  none  of  you  accept  of  this 
 high-born  Prince,  the  blessed  Lord  of  life  and  glory  ?  Can  you  be  so  foolish,  and  void  of 
 understanding,  to  tell  him,  you  cauuot  love  him,  or  do  not  like  him  ?  If  so,  then  take 
 what  will  follow. 
 
 Consolation. 
 
 But,  oh,  happy,  happy  believers,  what  joy  and  comfort  may  this  administer  unto  you  ? 
 0  see  what  a  blessed  choice  you  have  made,  and  what  a  Friend,  \i'luit  a  Husband  you 
 have  got. 
 
 But  so  much  at  this  time. 
 
 SERMON    VII. 
 
 DoCT.    The  Icingdom  nf  heaven  is  like  unto  a  certain  Jcinr/,  wfiich  made  a  marriage  for  his 
 son. — Matt.  xxii.  2.   &e. 
 
 That  the  great  God  hath  sent  his  own  Son,  to  espouse  poor  sinners. 
 1.     What  tliis  marriage  doth  import,  we  have  showed. 
 
SEIIM.  VII.]  xni'.   PAUAKLE   Oi'    lUK   MAUKI VGE    SUITE!;.  577 
 
 2.  That  it  is  the  great  concernment,  wisdom,  and  true  iuterest  of  sinners,  to  accept 
 of  Jesus  Christ;  or,  to  come  to  this  marriage,  ami  eat  of  this  feast,  i.  e.,  believe,  or  feccl 
 by  faith  on  Christ.  This  we  have  endeavoured  to  make  appear,  and  to  demonstrate  by 
 many  arguments. 
 
 The  last  was  taken  from  the  consideration,  that  he  is  always  the  same,  and  changeth 
 not ;  neither  iu  respect  of  his  glory,  power,  wisdom,  love,  beauty,  or  excellent  temper. 
 
 I  shall  now  proceed  to  the  next  demonstration  proposed. 
 
 Twelfthly,  it  is  the  gi-eatest  concernment  of  sinners  to  come  and  eat  at  tliis  marriage 
 dinner,  or  espouse  Jesus  Christ,  from  the  consideration  of  those  many  glorious  and  bles- 
 sed effects,  that  attend  or  accompany  the  soul's  marriage  union  -with  Christ. 
 
 I.  Hereby  he  gives  himself  unto  the  sinner.  They  through  this  union  have  F,"'??  ^'"^ 
 an  absolute  interest  in  Jesus  Christ ;  he  is  the  soid's,  and  the  soiU  is  his  ;  he  tjic  soul  au 
 is  that  simiers'  Friend,  his  Beloved,  his  Saviour,  Portion,  Husband,  &c.  "  My  terTsu'nhim' 
 beloved  is  mine,  and  I  am  his."     Such  an  one  may  say,  with  Thomas,  "  My 
 
 Lord,  and  my  God."  I  do  not  say,  that  every  one  that  hath  obtained  this  union  with 
 Christ,  hath  the  faith  of  assm-ance,  or  fully  know,  and  are  confident,  Christ  is  theirs  ;  no, 
 a  true  believer,  through  the  weakness  of  his  faith,  or  by  reason  of  Satan's  temptations, 
 may  have  some  doubts  and  fears  about  it,  yet,  nevertheless,  that  soul  hath  Christ,  or  a 
 true  and  saving  interest  in  him,  whether  he  knows  it,  or  not. 
 
 II.  This  union  is  a  full  union.  As  it  is  the  nearest  and  sweetest  K?'°?  j'"'"' 
 union,  so  it  is  a  most  full  and  complete  union.  A  whole  Christ  is  united  to  fuu,  a  sweet, 
 the  sinner,  and  the  whole  of  a  sinner,  both  body  and  soul  is  united  to  him  ;  uulon.  "'^'"^ 
 so  that  they  become  both  one,  in  the  nearest  relation,  in  a  most  wonderful 
 
 and  mystical  manner. 
 
 1.  The  whole  Person  of  Christ  is  united  to  a  believer  ;  not  only  united  to  his  human 
 nature,  but  also  to  his  divine  nature.  This  word  (Christ)  doth  not  refer  to  his  human 
 nature,  only,  nor  to  his  divine  nature  only,  but  to  both  natures  m  his  person ;  neither  of 
 those  natures,  distinct  from  each  other,  is  Christ,  though  sometimes  the  human  is  called 
 Christ ;  as  when  it  is  said,  "  Christ  died  for  our  sins,''  1  Cor.  xv.  3.  Yet,  in  another 
 place,  it  is  explained,  [he]  i.  e.,  "  Christ  was  put  to  death  in  the  flesh,"  1  Pet.  iii.  11. 
 His  Godhead  could  not  die. 
 
 Moreover,  sometimes  by  Christ  is  meant  his  divine  nature.  But  now,  I  say,  a  believer 
 is  united  unto  a  whole  Christ,  even  unto  the  divine,  as  well  as  to  the  human  nature.  And 
 lience  it  is,  by  virtue  of  his  union,  the  dead  sinner  is  quickened  :  the  flesh  of  Christ  can 
 quicken  no  person  without  his  Spu-it.  "  The  flesh  profiteth  not,"  John  vi.  C3.  That  is, 
 the  human  nature,  without  the  divine  ;  "  It  is  the  Spirit  which  quickeneth."  The  human 
 nature  profits  not  of  itself  alone,  witliout  being  united  to  the  divine  ;  j-et  the  human  nature, 
 being  hjTiostatically  united  to  t!ie  divine  natiu-e,  so  it  doth  profit  us;  for,  "  Except  ye 
 eat  the  flesh  of  the  Son  of  man,  and  drink  his  blood,  ye  have  no  life  in  you,"  John  vi.  53. 
 That  is,  except  we  feed  upon  the  virtue  of  his  body  broken,  and  his  blood  poured  forth,  by 
 believing,  we  can  have  no  life  in  us. 
 
 Yet,  it  was  impossible,  that  the  blood  of  Christ  could  avail  or  profit  us,  had  it  not  been 
 united  to  the  divine  nature,  because  it  was  from  the  worth,  dignity,  and  virtue  of  his 
 Godhead,  that  the  sacrifices  he  ofl'ered,  became  satisfactory  to  God's  justice.  Yet,  on  the 
 other  liand,  I  may  say,  that  without  the  flesh  of  Christ,  Ins  Spirit,  or  Godhead  could  not 
 profit  us,  because  the  justice  of  God  required,  that  the  same  nature  of  man  should  perfectly 
 keep  the  law  of  God  for  us,  and  suft'er  and  die,  or  sustain  that  penalty,  or  punishment, 
 which  our  breach  of  it  had  exposed  us  unto.  And  since  a  whole  Christ  is  united  to  a  be- 
 liever, it  follows  from  hence,  that  all  that  good,  that  is  in  the  Godhead,  is,  and  shall  be  con- 
 veyed to  us,  so  l;ir  as  it  is  communicable  ;  and,  as  the  humanity  could  not  communicate 
 grace  and  spiritual  blessings  to  us,  so  without  that  blessed  uuiou  of  the  Godhead  with  the 
 manhood,  the  divinity  is  incommunicable  to  us. 
 
 Therefore,  saith  a  worthy  writer,  although  all  life,  all  salvation  floweth  from  the  ful- 
 ness of  the  Deity,  yet  it  is  not  communicated  to  us,  but  by  tlie  flesh  of  Christ.  For,  as  the 
 Deity  is  as  a  fountain,  whence  all  good  things  flow,  (as)  life  ami  salvation,  yet  the  flesh, 
 or  humanity,  is  as  the  channel,  by  which  all  these  good  things,  all  gifts,  and  grace  are  de- 
 rived unto  us.  Therefore,  unless  a  man  apprehended  this  channel,  and  be  united  to  it,  he 
 caimot  possibly  be  a  partalier  of  these  waters,  which  do  flow  from  this  founttdu. 
 
 2.  Jloreover,  the  whole  of  the  person  of  a  sinner,  a  believing  .sinner,  both  soul  and  body, 
 is  united  to  the  Lord  Jesus  Christ  ;  the  body,  as  well  as  the  soul  is  in  union  with  him. 
 That  which  the  second  Person  in  the  Trinity,  took  into  uuiou  with  himself,  \vas  not  only 
 
 2  p 
 
578  THE    PAUABLK    OF    THIC    JIAIililAGE    SUl'PEE.  [bOOK    HI. 
 
 our  Imiiiaii  flesli,  but  dui'  human  snul  also,  to  assure  us,  that  both  our  bodies  and  souls  lie 
 wouhl  take  into  union  with  himself. 
 
 Again,  That  which  Christ  died  for,  bought,  and  redeemed  by  his  blood,  that  he  doth 
 take  into  union  with  himself.  But  Christ  died  both  for  the  bodies  and  souls  of  liis  elect  ; 
 therefore  he  taketli  both  body  and  soul  into  union  with  himself.  "  Know  ye  not,  that 
 your  body  is  the  temple  of  the  Holy  Ghost,  which  is  in  you,  which  you  have  of  God, 
 and  ye  are  not  your  own.  For  ye  are  bought  with  a  price,  therefore  glorify  God  in  your 
 body,  and  in  your  spirit,  which  are  God's,"  1  Cor.  vi.  19,  20. 
 
 3dly,  This  union  is  a  strong  union  intensively,  so  that  Christ  and  a  believer  become  one 
 spirit,  "  but  he  that  is  joined  to  the  Lord,  is  one  spirit,"  1  Cur  vi.  17. 
 Charnock.  Not  essentiallj',  but  mystically  one  spirit.     One  Spirit  (saitli  a  reverend 
 
 ■writer)  as  if  they  were  but  one  soul  in  two  bodies.  What  the  Spirit  doth  in  Christ,  it 
 (loth  also  in  a  believer,  according  to  the  capacity  of  his  soul,  the  same  Spirit,  which  was 
 the  immediate  conveyor  of  grace,  to  the  human  nature  of  Christ,  is  so  to  lis.  Christ 
 had  an  essential  holiness,  in  respect  of  his  Godhead,  but  a  derivated  holiness,  as  man. 
 And  this  derivative  holiness  proceeded  from  the  Spirit  in  him,  without  measm'e,  which  we 
 have  in  our  measure.  And  by  virtue  of  this  unitm,  by  the  same  Spirit,  whereby  we  be- 
 come one  Spirit  with  Christ ;  not  only  that  grace  which  is  in  us,  and  in  our  great  Media- 
 tor, Christ  Jesus,  are  of  the  same  nature  and  original,  as  the  light  of  the  sun,  and  the  light  of 
 the  stars,  are  the  same,  though  they  differ  in  degrees,  not  essentially  : — It  is  the  same  Spirit, 
 in  respect  of  person,  which  juakes  Christ  near  of  kin  to  us.  Thus  a  believer  is  said  to  dwell 
 in  Christ,  and  Christ  in  him. 
 
 4.  Moreover,  it  is  an  union  that  is  indissolvable ;  sin,  hell,  devils,  nor  death,  can 
 break  it ;  believers  sleep  in  -Jesus,  they  die  in  the  Lord  ;  that  is,  in  union  with  him. 
 
 in.  Another  effect  of  this  imion,  is  communion  with  Christ ;  union  cannot  be  without 
 Charnock.  communion  ;  "  For  (saith  one)  while  the  members  are  united  to  a  living  sound 
 head,  there  will  be  an  influx  of  animal  sjnrits,  whereby  they  shall  partake  of  life  and  mo- 
 tion ;  the  Spirit  from  our  mystical  Head,  will  be  working  in  us,  providing  for  us,  and 
 standing  by  us."  Yet  it  is  not  always  to  the  same  degree  ;  our  communion  with  Christ, 
 though  it  be  constant,  yet  it  is  not  always  so  full  and  sweet.  Now  part  of  this  com- 
 munion appears  in  these  things  following : 
 
 1.  Clirist  and  a  believer  walk  together  ;  "  Enoch  walked  with  God  three  hundred 
 Christ  and  years,"  Gen.  v.,  so  long  he  had  communion  with  God  on  earth  .  0,  what  a 
 Mjcvers  Wg^i  privilege  is  this !  to  walk  hand  in  hand  with  Jesus  Christ !  to  take 
 ther.  sweet  turns  with  him  in  his  garden  ;  "  Come,  my  beloved,  let  us  go  forth 
 into  the  field.  Let  us  get  up  early  to  the  vineyards  ;  let  us  see  if  the  vine  flourish,  whe- 
 ther the  tender  grapes  appear,  and  the  pomegranates  bud,  and  there  will  I  give  thee  my 
 loves,"  Cant.  vii.  11,  12. 
 
 2.  They  lodge  together ;  "  Let  us  lodge  in  the  villages :"  my  beloved  shall  "  lie  all 
 Christ  and  night  between  my  breasts,"  or  in  my  heart.  Cant.  vii.  11,  Cant  i.  13  ;  there 
 j'ort„e''^'to"e-  Christ  lies,  there  he  rests  all  night,  or  so  long  as  the  night  of  mortality  doth 
 thcr.  last ;  he  doth  not  abide  with  the  soul  for  a  short  season,  like  a  traveller, 
 but  he  is  a  constant  dweller ;  and  does  also  manifest  to  the  soul,  his  choicest  love  and  favour. 
 They  sit  to-  3.  They  sit  together  ;  the  King  sits  at  the  table  with  his  beloved  consort, 
 gether.  j^^i  jearest  spouse  ;  "  AVhilst  the  Idug  sitteth  at  bis  table,  my  spikenard 
 sendeth  forth  the  smell  thereof,"  Cant.  i.  12. 
 
 Beiievors  lie  4.  They  lie  in  each  others  arms  ;  "  His  left-hand  is  under  my  head,  and 
 in     chrisi'3     his  right-hand  doth  embrace  me." 
 
 5.  They  often  visit  each  other ;  believers  visit  Christ  in  ways  of  duty,  and 
 Christ  visits  them  in  ways  of  mercy. 
 
 G.  They  sup  together  ;  "  If  any  man  hoars  my  voice,  and  open  the  door,  I  will  come 
 in  unto  liim,  and  will  sup  with  him,  aud  he  with  me,"  Rev.  iii.  20. 
 Christ  and  7.  They  have  one  and  the  same  interest  and  design,  to  carry  on  and  ma- 
 iwiicversono  nage  in  the  world ;  they  have  one  and  the  same  name  ;  we  are  called  by  his 
 same  into-  name,  as  a  woman  bears  her  husband's  name  ;  I  say,  Christ  and  Christians 
 rest  to  carry  j^^g  pf  j-jjg  game  name  :  he  i?  called  the  fairest  auiongst  men,  and  she,  that  is 
 his  spouse,  the  fairest  among  women  ;  nay,  the  church  is  called  Christ,  so  is 
 Cant.     Tiii!     Christ ;  that  is  Christ  mystical,  i.  e.,  the  church. 
 
 I  Cor.  xii.  12.  There  is  a  communication  of  all  Clirist  hath  to  the  soul,  through  this  union. 
 Tanpuam  heres  ex  affei,  saith  one  ;  there  is  a  sweet  coranmnicatiou  of  all  Christ's  beauty, 
 goods,  aud  goodness,  to  the  wife  of  his  bosom  :  is  it  not  a  most  sweet  and  blessed  thing  to 
 
SEKM.    VII.]  THE    I'AIIABLE    Of    THE    MAUniAGE    SUrPER.  579 
 
 dwell  in  tho  same  lioii^c,  in  the  same  place  with  Jesus  Christ,  to  be  possessed  with  the 
 same  spirit,  partake  of  his  joys,  and  made  wealtliy  with  his  rielies  ?     All  is  yours. 
 
 IV.  Aniither  ert'ect  of  this  union,  or  which  doth  accompany  it,  is  mutual  Mutual  de- 
 delight  and  complacency,  in  each  other :  never  did  any  Inisband  take  so  liR'it  of 
 much  deliglit  in  the  wife  of  his  youth,  as  Christ  takes  in  that  soul  he  es-  coini!fi\ci;ncy 
 pouses  :  "  Let  tliy  fountain  be  blessed,  and  rejoice  with  tlie  wife  of  thy  youth  :  *'"?  <^'*''^'='  "f 
 let  }ier  be  as  the  loving  hind  and  pleasant  roe  ;  let  her  breasts  satisfy  thee  at 
 all  times  ;  and  be  thou  ravished  witli  her  love,"  Prov.  v.  18,  I'J.  It  is  to  be  feared,  it  is  not 
 thus  with  all  husbands;  but  thus,  and  more  abundantly,  it  is  with  Christ:  "  As  a  j'oung 
 man  marrietli  a  virgin,  so  shall  thy  sons  marry  thee ;  and  as  the  bridegroom  rejoiceth 
 over  the  bride,  so  shall  thy  God  rejoice  over  tlieo,"'  Isa.  Ixii.  5.  Christ's  most  dear  and 
 intimate  love  and  affections,  arc  placed  upon,  and  run  out  to  all  true  believers,  to  such  a 
 degree,  that  he  breaks  forth  to  this  purpose  ;  "  Thou  hast  ravished  my  heart,  my  sister, 
 my  spouse,  thou  bast  ravished  my  heart  with  one  of  thine  eyes,  with  the  chain  of  thy 
 neck,"  Cant.  iv.  9.  Saints  are  called  tlie  spouse  of  Christ ;  propter  amoiis  magniludincm  : 
 because  of  that  great  and  unparalleled  love  that  is  between  them. 
 
 The  joy  of  the  bridegroom  is  the  highest  and  sweetest  that  is  found  among  the  sons 
 of  men  ;  hence  Christ  is  pleased  to  express  bis  love  by  that  of  a  bridegroom  :  thou  sbalt 
 be  called  Hephzibah,  for  the  Lord  delighteth  in  thee  :  they  are  the  joy  and  delight  of 
 his  soul :  "  How  fair  and  pleasant  art  thou,  0  love,  for  delights !"  Isa.  kii.  41.  How 
 may  such  expressions  revive  our  spirits  ?  But  read  again,  "  Turn  away  thine  eyes  from 
 nie,  for  they  have  overcome  me,"  Gant.  vii.  6.  Rut  if  this  is  not  enough  to  affect  your 
 souls,  in  the  thoughts  of  the  gracious  nature  and  effects  of  this  union,  see  what  he  says 
 further  :  "  The  Lord  thy  God  is  in  the  midst  of  thee,  he  is  mighty,  he  will  rejoice  over 
 thee  with  joy,  he  will  rest  in  his  love,  he  will  joy  over  thee  with  singing,"  Zeph.  iii.  17. 
 
 V.  Another  effect  of  this  union  is  a  full  discharge  of  all  the  sinner's  debts  :  let  a  woman  be 
 never  so  much  in  debt,  no  sooner  is  she  married,  but  all  her  debts  become  her  husband's  ; 
 none  of  them  can  be  recovered  of  her,  demanded  in  law  of  her,  he  must  pay,  and  satisfy  for 
 all  she  owes  :  she  is  in  no  danger  of  an  arrest,  nor  need  she  fear  a  prison. 
 
 Brethren  !  until  a  sinner  believes,  and  bath  actual  union  with  Christ,  he  stands  charged 
 with  a  vast  debt ;  no  sinner  owes  less  than  ten  thousand  talents. 
 
 Though  we  deny  not,  but  that  all  God's  elect  are  decretively  justified  and  ??''  "^  '?*" 
 pardoned  from  all  eternity  ;  that  is,  God  did  decree  to  pronounce  every  elect  t«ixt  two 
 person  in  every  age,  when  they  personally  did  exist,  and  had  (or  should  obtain  <^-'^''''<^'"'^^- 
 through  the  Spirit,  a  vital  union  with  Jesus  Christ)  actually  and  personally  ac-  j^t^,,;.  ^f  (j,^ 
 quitted,  pardoned,  and  pronounced  righteous  ones,  and  for  ever  freed  from  all  ei<=ct  are  m- 
 vindictive  wrath  and  condemnation  ;  but  until  such  a  vital  union  be  obtained,  dunccl,  jSri'i". 
 they,  as  well  as  the  rest  of  mankind,  lie  dead  in  sin,  and  are  children  of  wrath  yftai''",',n7uil 
 by  nature  as  well  as  others.     And  this  appears,  with    Christ 
 
 (1.)  Because  all  the  elect  fell  in  the  first  Adam,  and  by  virtue  of  the  fall,  f™,™'^viii.  i. 
 were  brought  under  the  same  condemnation  that  their  public  head  fell  under.        Kph.  ii.  2,  3. 
 
 (2.)  Because  all  are  born  in  sin,  all  come  into  the  world  with  the  same 
 stain,  and  guilt  of  sin :  "  Behold  I  was  shapened  in  iniquity,"  &c.,  Psal.  li.  5. 
 
 (3.)  Because  it  is  positively  said,  "  That  the  whole  world  became  guilty  before  God," 
 Eom.  iii.  19  ;  not  only  in  their  consciences,  but /ore  Dei,  before  God,  and  in  his  sight ; 
 and  in  this  respect  Paul  shows  there  was  no  difference,  the  sentence  of  the  law  being 
 charged  u|)on  the  elect  by  Goil  himself,  until  they  are  in  Jesus  Christ. 
 
 (4.)  And  this  further  appears,  because  it  is  said,  that  "  he  that  believeth  not  is  con- 
 demned already,"  John  iii.  18  :  let  him  be  who  he  will.  "  He  that  hath  the  Son  hath  ■ 
 life,  but  he  that  hath  not  the  Son  of  God  hath  not  life,"  1  John  v.  12.  Hath  the  Son, 
 that  is,  union  with  the  Son,  or  is  married  to  the  Son,  liatli  life  ;  that  is,  both  the  life 
 of  justification  and  the  life  of  sanctilieation,  and  also  eternal  life  in  the  seed  of  it,  and 
 also  hath  a  vital  jirinciple  in  him  that  liath  the  Son,  and  that  he  that  hath  not  the  Sou 
 liath  not  life,  in  either  of  these  respects. 
 
 (5.)  Because  the  Holy  Ghost  frequently  ascribes  our  actual  justification  only  to  be- 
 lievers, or  to  faith,  though  not  to  faith  either  as  a  bidiit  or  au  act,  or  that  faith  is  any 
 of  the  matter,  or  the  material  cause  of  our  justification ;  but  only  oiijectively,  or  in  re- 
 spect to  Christ,  whom  faith  apprehends  ;  "  Being  justified  by  faith,  we  have  jieace  with 
 God,"  &c.,  lloin.  V.  1.  '■  Therefore  we  conclude,  that  a  nuin  is  justified  by  faith,"  itc, 
 Item.  iii.  28.  "  Even  we  have  believed  in  Jesus  Christ,  that  we  might  be  justified  by 
 the  faith  of  Christ,"  &c.,  Gal.  ii.  16.     Again,  "  In  him  all  that   believe  are  justi/ied,'' 
 
 •2  t  -J, 
 
580  THE   PARABLE  OF   THE   MAIiUIAGE   SUl'PEE.  [bOOK   III. 
 
 Acts  xiii.  so.  Alul  where  is  said  (in  any  place  of  scripture)  ]ie  is  justificj  tli.it  be- 
 lieves not,  (though  not  in  his  own  conscience)  yet  he  is  in  the  sight  of  God  ;  (say  they) 
 and  must  not  such  then,  who  aflinn  that  elect  unbelievers  are  actually  justified,  be  looked 
 upon  as  fonientors  of  an  error,  and  such  which  cannot  tend  any  ways  to  the  glory  of  God. 
 
 (G.)  None  of  the  elect  are  actually  pardoned  nor  justified,  before  they  obtaiu  this  union 
 with  Christ ;  because  justification  of  our  persons  make  a  relative  change,  though  not  a  real 
 change  :  it  makes  a  change  of  the  state  of  the  person,  though  not  a  change  of  his  heart ;  no, 
 that  is  done  by  regeneration,  which  always  accompanies  justification  ;  no  man  is  actually 
 justified  that  is  not  renewed ;  he  that  was  a  child  of  wrath,  is  made  a  child  of  God  ;  "  This 
 thy  brother  was  dead,  and'is  alive  again  :"  he  was  dead  in  sin,  and  dead  in  a  law  of  sense 
 also ;  a  condemned  man  is  a  dead  man,  and  every  one  in  that  sense  is  dead,  until  justified 
 and  acquitted  of  the  law  sentence. 
 
 I  would  know  whether  they  own  the  elect  were  ever  in  this  sense  dead,  or  ji,^  ^^^^^ 
 condemned  :  if  not,  1.  I  see  not  tlien  how  they  can  properly  be  said  to  be  justi-  w  re  once 
 fied  at  all,  because  justification  of  sinners  is  a  discharging  them  from  the  wrath,  "'"  f^m""  • 
 guilt,  and  condemnation  they  lay  under,  before  they  were  so  justified.  2.  Let  such  who  deny 
 what  I  say,  show  when,  aud  at  what  time  the  law  sentence  was  taken  off  of  the  elect,  if  it  was 
 before  they  obtained  a  vital  union  with  Jesus  Christ. 
 
 (7.)  The  sins  of  the  elect  are  not  actually  pardoned,  or  they  pronounced,  acquitted,  before 
 this  union  with  Christ  appears  yet  further  ;  because  ministers  are  commanded  to  preacli  the 
 gospel  to  sinners,  undone  sinners,  and  tell  every  unbelieving  sinner  he  is  in  a  miserable  state, 
 even  naked  and  without  Christ,  iintU  he  has  union  with  Christ,  being  both  children  of  wrath, 
 and  under  condemnation  :  but  if  some  men  do  not  thus  believe,  how,  with  a  good  conscience, 
 can  they  preach  after  this  manner  ?  No,  they  must  say,  "  Sinners,  if  you  are  elected,  you 
 are  actually  justified,  whether  you  believe  or  not ;  and  all  your  sins  are  actually  pardoned, 
 though  you  do  not  know  it,  or  have  not  the  evidence  of  it  in  your  own  consciences."  But 
 would  not  this  be  strange  doctrine,  and  such  that  would  expose  religion  to  shame  and  re- 
 proach, or  leastwise  such  preachers  ?  Or  can  that  be  a  truth  that  is  not  fit  to  be  preached  ? 
 or  if  it  bo  thought  fit  to  be  preached,  can  it  tend  to  ilio  couversiun  uf  sinners  ? 
 
 Lastly,  The  Holy  Ghost  convinceth  all  persons,  whom  he  convinceth  effectually  of  sin,  that 
 before  they  are  united  to  Christ,  they  were  in  a  sad  and  deplorable  state  and  condition,  ask 
 any  convinced  sinner  this  question. 
 
 Quest.  Pray,  what  was  your  state  and  condition,  before  you  were  helped  to  believe,  or  to 
 receive  Jesus  Christ,  by  nature  ? 
 
 Answ.  0  (says  he)  Sir,  a  sad  and  miserable  state  and  condition,  for  I  was  condemned  and 
 under  God's  wrath,  &c. 
 
 Now,  doth  not  the  Holy  Ghost  convince  them,  that  this  was  their  state  ;  and  that  they  were 
 naked,  &c.,  without  Christ's  righteousness  :  sure,  he  that  has  Christ's  righteousness  imputed 
 to  him,  cannot  be  said  to  be  naked.  And  be  siu'e,  the  Holy  Spirit  is  a  true  and  faithful 
 "Witness,  and  being  God  cannot  lie.  Not  that  I  deny  a  federal  union  of  the  elect ;  from  eter- 
 nity, the  Son  of  God  was  our  Surety  :  he  then  received  a  grant  for  us,  and  we  received  it  in 
 him,  according  to  2  Tim.  i.  7,  and  Tit.  i.  2. 
 
 Union  -nitii  ^^^^  ^'^  sooner  is  the  soul  espoused,  and  married  to  Jesus  Christ,  or  hath 
 
 Chiist  (Us-  miiou  with  him  by  faith,  through  the  infusion  of  the  Holy  Spirit,  but  it  is  ac- 
 nerKofVii'"'  tually  discharged.  Christ  says  to  the  justice  of  God,  concerning  such  a  per- 
 their  debts,  gon,  as  Paul,  concerning  Onesimus,  to  Philemon,  "  If  he  hath  wronged  thee, 
 or  oweth  thee  anything,  put  that  upon  my  account,"  Phil.  18.  If  justice  should  demand 
 payment,  (which  is  impossible)  of  such,  saith  Jesus  Christ,  I  have  paid  it ;  I  am  responsible 
 for  all  tills  soul  oweth  ;  I  died  for  this  person.  I  (saith  the  soul)  plead  my  interest  in 
 Christ,  my  union  with  Christ;  for  that  satisfaction  which  he  made  to  thee,  0  Justice,  for 
 all  my  debts,  and  horrid  crimes,  is  my  legal  discharge  at  God"s  bar,  in  the  court  of  heaven. 
 Is  not  this,  my  brethren,  a  blessed  effect  of  the  soul's  marriage-union  with  Christ  ?  AVhat 
 perplexity  are  some  in,  that  are  far  in  debt,  and  have  nothing  to  pay  ?  They  cannot  sleep, 
 nor  take  their  natural  rest,  for  fear  of  an  arrest,  and  of  going  to  prison.  Uhl  (saith  the 
 poor  creature)  what  shall  I  do?  I  am  fallen  into  the  hands  of  a  just  man,  one  that  will 
 not  forgive  me  a  farthiug  of  what  I  owe  him  ;  I  am  run  out  of  all  I  had  to  trade  with, 
 by  my  own  extravagant  and  profuse  living,  aud  he  is  incensed  against  me,  and,  ;iJas !  I 
 have  not  one  penny  to  pay,  nor  no  friend,  nor  brother  to  help  me,  oh,  I  must  go  to  prison, 
 and  there  lie  as  long  as  1  live  ! 
 
 Just  thus  it  is,  with  a  poor  sinner,  one  that  is  an  unbeliever;  he  is  run  out  of  all  that 
 God  lent  him,  by  his  horrid  wickedness ;  and  owes  to  God  a  vast  sura,  and  there  is  none 
 can  help  iiim ;  uo  friend  bath  lie  to  satisfy  the  justice  of  God ;  yet,  without  there  be  a  full 
 
SEKM.    VII.]  TITF.   rAr.ABI.E    OF   THE    MArr.IAGE    rjUITER.  581 
 
 satisfaction,  to  prison  he  must  go,  even  to  the  worst  of  prisons,  to  licll  itself.  Ah,  what 
 is  it  to  go  to  an  earthly  prison,  to  this,  viz.,  to  ho  cast  into  utter  darkness,  to  lie  in  a  fur- 
 nace of  fire  to  all  eteniitj' ! 
 
 But  now,  if  tills  poor  guilty  wretch  will  but  espouse  anil  marry  Jesus  Christ,  he  is  im- 
 mediately discharged  of  all  the  danger  he  was  in  before.  Such  is  the  happy  estate  of  all 
 that  have  actual  union  with  Jesus  Christ. 
 
 VII.  From  it  follows  another  blessed  effect  of  this  happy  union,  namely,  j,,stincation 
 free  justification.     The  soul  of  a  believing  sinner  is  accepted  in  Chiist,  as  per-     &»  'ffcct  of 
 
 „.,".,.  "  unlou. 
 
 lectly  ngliteous. 
 
 Brethren,  I  liiiow  some  do  not  distinguish  between  pardon  of  sin,  and  free  justification, 
 but  make  it  all  one  act  of  God ;  but,  as  I  cunceive,  there  is  a  great  difference,  though  it  is 
 granted,  no  person  that  is  pardoned,  but  he  is  also  justified.  Yet,  evident  it  is,  a  man 
 that  is  a  criminal,  and  brought  to  the  bur  to  jikvad,  and  is  found  guilty,  may,  as  an  act  of 
 the  king's  grace,  be  pardoned,  as  to  that  obligatiun  he  lies  under  to  punishment ;  but  he 
 may  not,  cannot  be  said  to  be  acquitted,  justified,  or  declared  righteous,  and  an  innocent 
 person.  But  every  belie^^ng  sinner,  or  every  person  that  espcuseth  the  Lord  Jesus,  through 
 the  imputation  of  Christ's  perfect  righteousness,  is  justified,  acquitted,  and  declared  inno- 
 cent, and  without  spot,  at  the  bar  of  God's  justice.  Christ's  righteousness  is  put  upon  that 
 Soul,  and  accounted  his,  as  if  it  was  his  very  own,  and  wrought  out  by  himself ;  so  that  in 
 this  respect,  he  "is  all  fair,  and  hath  no  spot  in  him,"  (as  Christ  speaks  of  his  spouse). 
 When  God  pardons  a  sinner,  he  deals  with  him  in  a  way  of  mercy,  but  when  he  justifies 
 him,  he  deals  with  him  in  a  way  of  righteousness ;  •'  I  will  gi'eatly  rejoice  in  the  Lord,  my 
 soul  shall  be  joyful  in  my  God ;  for  he  hath  clothed  me  in  garments  of  salvation ;  ho  hatli 
 covered  me  with  the  robe  of  righteousness,  as  a  bridegroom  decketh  himself  with  ornaments, 
 and  as  a  bride  adorneth  herself  with  jewels,"  Isa.  Ixi.  10.  So  that  a  believer  may  not 
 only  say,  in  the  Lord  I  have  pardon,  and  remission  of  sins,  but  also,  "  In  the  Lord  have 
 I  righteousness  and  strength,"  Isa.  xlv.  24.  "  Who  shall  lay  anything  to  the  charge  of 
 God's  elect?"  Bom.  viii.  33,  34.  That  is,  to  their  charge  that  are  actually  in. Christ,  or 
 united  to  him.  For  before  an  elect  sinner  believes,  the  law  hath  power,  and  doth  charge 
 him,  and  divine  justice  chargeth  him,  but  when  he  believes  none  can  charge  him  ;  "for 
 it  is  God  that  justifieth."  "  Who  shall  condemn,  it  is  Christ  that  died."  It  is  Christ  the 
 Son  of  God,  he  that  is  equal  with  God,  that  is,  God  as  well  as  man. 
 
 Hence  he  hath  made  a  sufiicient  satisfaction,  and  an  atonement  to  divine  justice,  or 
 rather,  that  is  'risen  again  ;  which  shows  our  full  discharge  from  sin  in  liim  ;  we  were 
 all  virtually  justified,  when  he  was  raised  from  the  dead,  and  we  are  actually  justified,  when 
 we  apply,  or  receive  the  atonement ;  "  If  we  confess  our  sins,  he  is  faitliful  and  just  to  for- 
 give us  our  sins,"  Bom.  v.  11,  1  John  i.  9.  Not  only  merciful  and  gi-acious,  but  faithful 
 and  just ;  he  will  not  exact  from  us  satisfaction,  who  plead  that  atonement  his  Son  hatU 
 made  for  our  sins.  C'hrist  having  paid  our  debts,  God  cannot  be  unjust  as  nut  to  forgive 
 us,  through  his  blood. 
 
 Oh,  what  a  blessing  is  this !  How  happy  arc  they  that  obtain  union  with  Christ ! 
 They  are  justified,  and  always  justified  completely,  and  for  ever  justified,  and  justified 
 from  all  things,  Acts  xiii.  39. 
 
 VIII.  Another  eli'ect  of  this  union  is  regeneration.  No  sooner  doth  Christ  jtcgcnprntion 
 apprehend  us  by  his  Spirit  and  enable  us  to  believe  in  him,  so  that  we  "".  ^'i'''^^;'' "'' 
 are  spiritually  united  unto  him,  but  immediately  we  are  renewed,  or  changed 
 
 into  his  imnge;  "If  any  man  be  in  Christ,  he  is  a  new  creature,"  2  Cor.  v.  17.  Jesus 
 Christ  can  take  no  delight  in  a  black  and  filthy  creature,  no  more  tliau  a  man  jjc"ciiera- 
 can  delight  in  a  filthy  swine.  "  A  contrary  nature,"  (paith  a  worthy  writer)  ''V"  ■("  *"''-'''' 
 "  cannot  unite.  Can  fire  and  water  be  united  ?  a  good  angel,  and  an  impure 
 devil  ?"  Now  this  union  is  made  by  the  infusion  of  the  Holy  Spirit,  which  immediately 
 works  new  habits  in  the  soul.  By  nature  we  are  in  the  first  Adam,  and  bear  his  vile 
 image,  but  by  grace  we  are  in  the  second  Adam,  and  so  jiartake  of  his  holy  and  heavenly 
 image  ;  "  He  that  is  joined  to  the  Lord,  is  one  Spirit,"  1  Cor.  vi.  17.  It  is  not  an  union 
 simply  in  love  and  affections,  (as  some  would  have  it)  without  a  change  of  disposition;  the 
 Holy  Spirit  dwells  and  operates  in  that  soul,  "  If  any  man  hath  not  the  Spirit  of  Christ, 
 the  same  is  not  his,"  Bom.  viii.  9.  The  head  and  the  members  are  all  of  one  and  the 
 same  nature.  Can  a  loathsome  carcase  be  united  to  the  holy  Jesus?  Or  a  sinner  be 
 joined  to  him,  and  remain  still  filthy?  No,  no,  regeneration  immediately  follows,  as  the 
 effect  of  this  union.  "  If  Christ  be  in  you,  the  body  is  dead,  because  of  sin,  but  the  Spirit 
 is  life  because  of  righteousness,"  Rom.  ^iii.  10. 
 
582  THE   TARAELE   OF   THE   MAKIilAOE    SITPEI!.  [r.OOK    III' 
 
 JX.  It  follows  from  hence,  that  as  the  effect  of  this  union  with  Jesus  Christ, 
 fVimi'^bmi-  ^^'''  ^''"^  '^  *^^"  ^^^  ^""^^  ^''°™  bondage.  Now,  "  the  Lord  is  that  Spirit,  and 
 dage.  and  wlici'e  the  Spirit  of  the  Lord  is,  there  is  liberty,"  2  Cor.  iii.  17.  Tlie  Lord 
 thofaw'au'  Christ,  though  he  be  a  man.  yet  not  a  mere  man  ;  he  is  called,  "  A  quicken- 
 eflect  of  ing  Spirit."     The  first  man,  "  Adara,  was  made  a  living  soul ;"  the  last  man, 
 
 union  with  it    A    1  1  •    1  •  r.     •    -i  )>     T     n  J  -  A        1  1  1         • 
 
 Christ.  Ailani,  was  made  a  fiuiclccning  ispint,     i  Cor.  xv.  4d.     And,  where  lie  is, 
 
 or  dwells  in  any  soul,  there  is  liberty.  Such  that  are  united  to  him,  are  dis- 
 charged from  the  spirit  of  bondage  ;  they  are  set  at  liberty  from  the  bondage 
 of  the  law,  and  the  curse  thereof  "  If  the  Son  therefore  make  you  free,  then  are  you 
 free  indeed,"  John  viii.  30.  Made  free,  or  set  at  liberty  from  the  servitude  and  slavery' of 
 sin,  of  the  law,  of  death  ami  hell.  Tliey  that  are  of  the  law,  or  not  dead  to  the  law,  and 
 so  not  married  to  Christ,  but  are  in  bondage,  under  the  killing  power  of  it,  being  possessed 
 with  a  base,  servile,  slavish  spirit,  being  servants  of  lusts  and  corruption ;  but  believer?,' 
 througli  this  divine  union,  are  delivered  from  this  woful  state ;  "  For  ye  luive  not  received 
 the  spirit  of  bondage  again  to  fear,  but  ye  have  received  the  sjjirit  of  adoption,  whereby 
 we  cry,  Abba,  Father,"  Ilora.  viii.  15. 
 
 That  soul  that  is  in  the  first  Adam,  may  be  said  to  be  married  to  the  law,  is  evident, 
 which  is  a  cruel  husband,  the  letter  killeth  ;  as  many  as  are  under  the  law,  are  under 
 the  curse.  Mount  Sinai  covenant  gendereth  to  bondage ;  for  this  Agar  is  Mount  Siuai 
 ill  Arabia,  and  answereth  to  Jerusalem,  which  now  is  in  bondage  with  her  children,"  Gal. 
 iv.  24,  25. 
 
 He  therefore  that  seeks  for  justification  by  the  law,  or  by  his  own  righteousness,  or  ac- 
 cording to  the  terms  of  the  first  covenant,  is  in  a  woful  condition  ;  the  law  being  not  dead 
 to  him,  nor  he  dead  to  that ;  "  Know  ye  not,  brethren,  for  I  speak  to  them  that  know  the 
 law,  how  the  law  hath  dominion  over  a  man,  as  long  as  he  liveth,"  Rom.  vii.  1,  2,  3. 
 By  the  law,  he  means  the  laj^  of  wedlock,  and  all  that  are  under  the  first  covenant,  are 
 married  to  the  law,  as  to  an  husband.  See  the  fourth  verse ;  "  Wherefore  brethren,  ye 
 also  are  become  dead  to  the  law,  by  the  body  of  Christ,  that  ye  should  be  married  to  an- 
 other, even  to  him  tliat  is  raised  from  tlie  dead,"  &c. 
 
 Therefore,  believers  are  freed  from  the  malediction,  and  from  the  rigid  exaction,  and  the 
 irritation  of  the  law ;  but  "  now  we  are  delivered  from  the  law,  that  being  dead, 
 wheiein  we  were  held,"  Ivom.  vii.  6.  Tlie  law  as  a  covenant  of  works  is  the  strength  of 
 sin,  and  the  eft'ects  of  both  is  dead,  so  long  as  a  man  is  under  the  power  or  dominion  of 
 them ;  but  believers,  through  their  union  with  Christ,  are  freed  from  both. 
 All  Christ  ^-  Another  glorious  eft'ect  of  this  marriage-union  with  Christ,  is  an  un- 
 
 hath,  i.i  a  doubted  right  to,  and  interest  in,  all  that  Christ  hath.  He  endows  the  soul 
 as  an  effect  witli  all  his  spiritual  goods,  as  the  husband  endows  tlie  wife  he  man-ies,  with 
 with^^m""  ^'^  ^''^  worldly  goods.  This  all  know  is  the  eftect  of  a  marriage  union. 
 Though  a  prince  should  espouse  and  marry  a  poor  virgin,  even  take  her  off 
 the  dunghill,  (as  it  were)  yet  no  sooner  is  she  married  to  him,  but  she  is  a  queen,  and  is 
 also  interested  ui  all  he  liatli.  She  hath  a  rich  dowry  according  to  his  dignity  and  gran- 
 deur. So  it  is  here,  "  Wliether  Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life,  or 
 death,  or  things  present,  or  things  to  come,  all  are  yours,"  1  Cor.  iii.  22.  They  have  a 
 right  and  title  to  all  things  that  are  Christ's.  But  how  comes  this  to  pass  ?  See  the  next 
 words,  "Ye  are  Christ's,  and  Christ  is  God's.''  The  word  is  theirs,  the  ministers  of  Christ 
 are  theirs ;  the  ordinances  and  the  promises  are  theirs,  even  all  the  promises  are  theirs ; 
 all  that  grace  that  is  in  Christ,  that  wisdom  that  is  in  Christ,  is  theirs,  that  have  a  real 
 union  with  him,  "  My  peace  I  give  unto  you."  Tliat  grace  that  is  in  Christ,  and  that 
 peace  that  flows  from  Christ,  is  theirs,  that  have  uniou  with  him. 
 
 All  a  believer's  wants  shall  therefore  be  supplied,  and  that  richly  too.  Jesus  Christ  is  not 
 an  uukind  husband,  (as  you  have  heard,)  but  of  a  loving,  generous,  and  bountiful  spirit. 
 
 He  is  an  unkind  husband,  that  denies  his  dear  wife  anything  which  she  needs,  or  liath  the 
 want  of,  to  make  her  life  comfortable  unto  her.  "  Woman  (saith  Christ,)  be  it  to  thee  as 
 thou  wilt,"  I\Iatt.  XV.  28.  Take  what  thou  wilt.  If  David  could  say,  "  because  the  Lord 
 was  his  Shepherd,  he  should  not  want,"  Psal.  xxiii.  1,  how  much  more  may  a  saint  say,  tlie 
 Lord  is  my  husband,  therefore  I  shall  not  want,  because  this  relation  is  stronger,  and  more 
 intimate,  nearer  and  obliging.  "  No  man  ever  hated  his  own  ilesh,  but  noui  isheth  and 
 cherisheth  it,  as  the  Lord  the  church ;  for  we  are  members  of  his  body,  of  his  ilesh,  and  of 
 his  bones,"  Eph.  v.  29,  30. 
 
 He  that  communicates  to  us  his  own  flesh  to  eat,  and  his  blood  to  drink,  be  sure  will  with- 
 hold no  good  thing  from  us,  which  he  knows  will  do  us  good.     "  My  God  shall  supply  all 
 
SERM.    VII.]  TIIK   rAIlAr.LE   OF   THE   MAKRIAGE    SUPrKK.  583 
 
 your  need,  according  to  liis  riches  in  glory,  by  Clivist  Jesus,"  Phil.iv.  19,  or  by  virtue  of 
 that  union  you  liave  with  him.  ricHovers  have  manifold  wants ;  they  m;iy  say  with  Iiavid, 
 the  Lest  of  tliem,  "  1  am  poor  and  needy,"  Psal.  xl.  17. 
 
 A  sincere  Christian  i<no\vs  he  is  poor  ;  he  sees  liis  wants.  "  I  (saith  Cln-ist,)  know  tliy 
 works,  and  tribulutiun,  and  poverty,"  Eev.  ii.  'J.  lUit  contrariwise,  a  formal  Christian,  like 
 the  church  of  Laodicea,  thiidcs  himself  rich,  and  increased  iu  goods,  and  has  need  of  no- 
 thing. But  let  the  wants  of  believers  be  what  they  will,  the  Lord  Jesus  will  see  them  all 
 supplied.     "  Tliey  that  fear  the  Lord,  shall  want  no  good  thing,"  Psal.  xxsiv.  10. 
 
 1.  Do  they  want  counsel?  "Thou  shalt  guide  me  by  thy  counsel,  and  afterwards  re- 
 ceive me  to  glory,"  Psal.  Ixxiii.  24. 
 
 2.  Do  they  want  wisdom?  "  If  any  of  you  lack  wisdom,  let  him  ask  it  of  God,  who  giveth 
 to  all  men  liberally,  and  upbraideth  not,  and  it  shall  be  given  him,"  James  i.  5. 
 
 3.  Do  they  want  comfort?  "  I  will  not  leave  you  comfortless,  I  will  come  unto  you," 
 Johnxiv.  18. 
 
 4.  Do  they  want  grace,  more  grace  ?  "He  will  give  grace  and  glory,  and  no  good  thing 
 will  he  withhold  from  them  that  walk  uprightly.  He  giveth  more  gi-ace,  wherefore  he  saith, 
 he  resisteth  the  i)roud,  and  giveth  grace  to  the  humble,"  Psal.  Ixxxiv.  11. 
 
 5.  Do  they  want  strength  ?  "  They  that  wait  on  the  Lord,  shall  renew  their  strength." 
 "  I  will  strengthen  thee,  I  will  uphold  thee,  by  the  right  hand  of  my  righteousness,"  Isa.xl.  31. 
 
 tj.  Do  they  want  healing  ?  Clirist  is  tlieir  Physician,  as  well  as  their  Bridegroom,  he  hath 
 the  balm  of  Gilead.  "  Who  forgiveth  all  thine  iniquities,  and  healeth  all  tiiy  diseases,"  Psal. 
 ciii.  o. 
 
 Siinier,  sinner,  thou  hast  many  running  sores,  and  dangerous  wounds  iu  thy  soul ;  thy 
 wounds  stink,  and  are  corrupt.  "  From  the  crown  of  thy  head,  to  the  sole  of  thy  foot,  there 
 is  nothing  but  wounds,  and  bruises,  and  putrifying  sores,"  Isa.  i.  5,  (5.  But  no  sooner  dost 
 thou  espouse  Jesus  Christ,  but  ho  will  heal  them  all,  and  make  thee  whole  ;  the  lost  soul 
 he  came  to  seek  and  to  save,  and  the  sick  and  wounded  he  came  to  heal ;  but  if  thou  dost 
 not  believe  iu  him,  espouse  him,  thou  wilt  certainly  perish  eternally  of  thy  wounds,  qnd  soul 
 sickness;  for  nothing  but  an  application  of  Cjuist's  blond  by  faith,  can  heal  thee. 
 
 7.    Dost  thou  want  rest  ?    Art  thou  weary  and  heavy  laden  ?     Oh,  then  believe  in  Christ, 
 come  to  Christ ;  though  thy  sins  are  never  so  heavy  upon  thee,  though  never     Luke  x.  42. 
 so  great  a  burden  to  tlioe,  yet  he  will  ease  thee.     "  Come  to  me,  all  ye  that  labour,  and  are 
 heavy  laden,  and  I  will  give  you  rest."     "  Cast  thy  burden  upon  the  Lord,  lie  shall  sustain 
 thee,"  Matt.  xi.  28. 
 
 Nay,  brethren,  believers  themselves  have  their  burdens.  "We  that  are  in  this  taber- 
 nacle do  groan,  being  burdened,"  2  Cor.  v.  4.  But  Jesus  hath  already  "  borne  all  our 
 giief,  and  carried  our  sorrows,"  Isa.  liii.  4. 
 
 1.  Christ  hath  borne  tlie  burden  of  our  sins  ;  the  guilt  of  all  our  sins  were  laid  upon  him. 
 "  The  Lord  hath  laid  upon  him  the  iniquity  of  us  all." 
 
 2.  He  hath  borne  the  burden  of  our  duties  and  obedience.  That  obedience  God  re- 
 quired of  us,  was  a  perfect  conformity  to  the  requirements  of  the  holy  law,  which  we  were 
 not  able  to  do,  that  yoke  we  were  not  able  to  bear,  but  the  Lord  Jesus  in  our  nature,  and 
 in  our  stead,  hath  borne  it  for  us. 
 
 3.  He  hatli  also  borne  that  sore  and  amazing  burden  of  God's  wrath,  which  was  due  to 
 us  for  our  breacli  of  the  law,  and  that  on  purpose  to  free  us,  to  deliver  us,  and  all  that  do 
 tiTjly  believe  iu  him,  from  it  for  ever. 
 
 4.  Nay,  my  bretliren,  Christ  bears  part  of  another  burden  of  ours ;  I  mean  the  burden 
 of  our  afflictions  and  sorrows. 
 
 1.  By  way  of  sympathy,  "  He  is  touched  with  the  feeling  of  our  infirmities,"  Ileb.  iv.  15. 
 
 2.  lie  bears  now  our  sorrows  and  burden  of  afllictions  and  infirmities,  by  succouring  and 
 supporting  us.     "  Underneath  are  the  everlasting  arms,"  Deut.  xxxiii.  27. 
 
 3.  "By  .sweetening  all  our  afilictions  witii  liis  own  gracious  presence.  "When  thou 
 passest  through  the  water,  I  will  be  with  thee,  and  through  the  rivers,  they  shall  not  over* 
 ilow  thee  ;  when  thou  walkest  through  the  fn'e,  thou  shalt  not  be  burnt,  neither  shall  the 
 flame  kindle  upon  thee,"  Isa.  xliii.  3. 
 
 4.  By  teacliing  us  by  all  our  afflictions.  We  have  not  the  rod  of  correction,  without 
 his  gracious  instnictiou. 
 
 u.  By  sanctifying  all  our  afllictions  to  us,  making  tliem  of  great  use  and  profit  to  our 
 souls.     "  All  things  shall  work  together  for  good,  to  tiiem  tliat  love  God." 
 
 0.  By  purguig  us  thereby  from  all  our  filth  and  pollutions.  Afiliction  is  tho  furnace  of 
 Christ,  in  auJ  by  which,  he  refines  his  gold,  and  makes  it  more  pure. 
 
584  THE  I'AKAEi.K  OP  TiiE  MAKFJARF.  srprEi;.  [rooK  in. 
 
 USE. 
 
 Now,  is  it  not  (think  you)  a  blessed  tlung  to  be  in  a  state  of  union  witli  Clirist !  Oli, 
 tliat  tliose  tilings  might  move  some  of  you,  that  are  yrt  in  youv  sins,  to  come  to  this  wed- 
 ding, and  receive  Jesus  Christ !   But  1  can  go  no  further  at  this  time. 
 
 SERMON    VIII. 
 
 The  Jcingdom  of  heaven  is  likened  unto  a  certain  king,  lohich  made  a  marriage  for  his  son. — 
 J\latt.  xxii.  2. 
 
 DocT.  That  the  gi-eat  God  hath  sent  his  own  Son  to  espouse  poor  sinners. 
 
 The  argument  I  am  upon  to  persuade  sinners  to  espouse  Jesus  Christ,  was  taken  from  the 
 liappy  and  blessed  effects  that  attend,  or  accompany  the  soul's  marriage  union  with  Christ. 
 To  proceed. 
 
 XI.     Another  effect  of  this  union,  is  the  blessing,  and  great  privilege  of  adoption. 
 
 ]\Iarry  the  King's  Son,  ami  his  Father  will  become  your  Father. 
 
 Brethren,  that  spirit  which  unites  the  soul  to  the  Lord  Jesus,  is  the  spirit  of  adoption. 
 
 There  are  three  ways,  by  which,  (as  J.  conceive,)  adoption  comes  in. 
 
 1.  By  a  marriage  with  Christ. 
 
 2.  By  a  grant,  or  free-gift. 
 
 3.  By  the  Holy  Spirit,  which  is  the  bond  of  this  union. 
 
 The  Holy  Ghost,  that  unites  us  to  Christ,  (as  I  said,)  is  a  Spirit  of  adoption.  "  For  ye 
 have  not  received  the  spirit  of  bondage  again  to  fear,  but  we  have  received  the  Spirit  of 
 adoption,  whereby  we  cry,  Abba,  Father,"  Rom.  viii.  15.  Compare  this  with  that  in  Gal. 
 iv.  6,  "  Because  you  are  sons,  God  hath  sent  the  Spu-it  of  his  Son  into  our  hearts,  crying, 
 Abba,  Father."' 
 
 "  Because  you  are  sons."  Tlioy  were  sons  by  virtue  of  their  union  with  Christ,  and 
 tliereby  partook  of  his  holy  nature,  by  regenerating  grace.  But  yet  this  privilege  of  adop- 
 tion is  further  confirmed  and  streugthuned  by  the  Holy  Spirit,  by  the  indwelling  of  the  Spu-it. 
 The  habits  of  grace  gives  us  this  privilege  ;  yet  it  is  the  act,  and  exercise  of  grace,  influ- 
 encing the  soul,  that  makes  us  cry,  Abba,  Father,  or  to  plead  this  privilege. 
 
 Brethren,  every  believer  hath  the  Spirit  of  adoption  in  bim ;  but  every  believer  cannot 
 to  the  same  degree  of  boldness,  cry,  Abba,  Father.     The  reasons  may  be, 
 
 1.  Because  grace  in  some  may  be  weak.  A  child  new  born,  cannot  cry,  father,  father, 
 though  e'er  a  short  time ;  wlien  grown  up,  it  can  do  it :  so  it  may  be  here. 
 
 2.  In  some  others  also,  the  Spirit  may  be  grieved,  and  so  may  withdraw  its  testimony 
 for  a  time,  from  such  Christians,  and  they  thereby  may  be  left  under  many  fears  and 
 doubts.     Oh,  how  dangerous  is  it  to  quench  or  grieve  the  Holy  Spirit  of  God,  Eph.  iv.  30. 
 
 3.  Or  it  may  be,  because  a  child  of  God  may  be  under  great  and  grievous  temptations  ; 
 Satan  may  get  much  advantage  against  him,  a)id  weaken  his  hope  and  confidence  in  God, 
 touching  liis  union  with  Christ,  and  his  adoption.  Nay,  many  have  not  only  been  tempted 
 and  too  far  overcome,  by  Satan,  but  also  been  deserted  by  the  Lord,  as  Heman,  Job,  and 
 others.  Job  cried  out,  bis  hope  was  perished  ;  and  if  you  read  the  88th  Psalm,  you  may 
 see  the  distresses  upon  this  account  of  Heman. 
 
 4.  The  Holy  Ghost  is  a  free  Agent,  and  therefore  he  may  testify  unto  the  soul  its  adop- 
 tion, when  he  pleaseth,  and  sees  occasion.     And, 
 
 (L)  The  Holy  Spirit  may  suspend  its  testimony,  to  humble  the  soul ;  sometimes  a  saint 
 may  be  lifted  up,  and  then  to  bring  him  to  the  foot  of  Chiist,  the  Holy  Ghost  may  suspend 
 its  witnessing  influences  for  a  time.  (2.)  Or,  the  Holy  Spirit  may  do  it,  to  put  a  believer 
 the  more  upon  tlie  use  and  exercise  of  grace.  (3.)  Or  to  cause  the  soul,  the  more  to 
 prize  his  testimony,  as  touchiug  this  high  and  sacred  privilege. 
 
 5.  A  believer  may  have  the  Spirit  of  adoption,  and  cry  Abba,  Father,  and  yet  want  com- 
 fort; though  the  testimony  may  be  strong,  yet  the  troubles  of  the  soul  may  be  great. 
 David  calls  upon  his  soul,  and  says,  "  Why  art  tliou  cast  down,  0  my  soul,  and  why  art 
 thou  disquieted  in  me  ?  hope  thou  in  God,  for  I  shall  yet  praise  him :  who  is  the  health  of 
 my  comitenance,  and  my  God,"  Psal.  xlii.  11.  He  pleads  his  relation  to  God,  though  his 
 comfort  was  gone.     So  in  Isa.  1.  10. 
 
 2.  The  privilege  of  adoption,  is  by  way  of  grant,  or  free  gift ;  "  to  them  gave  he  power 
 or  privilege,  to  become  the  sous  of  God,"  John  i.  12.     But  it  is  not  given  to  any  but  to 
 
SERM.    VIII.]  THE   TAKAEI.E    OF   THE    MAnniAGE    St'prEn.  fiSS 
 
 them  only,  that  do  receive  and  csjiouse  Jesus  Christ.  "  But  to  as  many  as  received  him, 
 to  them  j,'avo  he  power  to  becouiu  the  sons  of  God,  even  to  them  tliat  believe  on  his  name." 
 
 One  sign,  or  evidence  of  our  adoption,  is  our  regeneration,  as  the  very  next  words  show, 
 "  Which  were  boru  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but 
 of  God,"  ver.  lii. 
 
 Adoption  and  regeneration  always  go  together;  no  soul  is  adopted,  but  he  is  also  rege- 
 nerated.    Oh  !  this  is  a  great  and  glorious  privilege  of  ours  :  For, 
 
 1.  To  be  children,  is  to  lie  near  the  Fathers  heart,  God  loves  Ins  own  chil-     J^'J*' j,Vo '" 
 dren,  which  he  hath  adopted  to  himself,  and  hath  begotten  by  his  own  word     ed  cUiia  of 
 and  Spu'it.     No  father  hath  such  a  great  love  to  his  children,  as  the  Lord     ^'"'• 
 hath  unto  his,    "  And  hast  loved  them,  as  he  hath  loved  me,"  John  xvii.  23. 
 Considered  as  he  is  Mediator,  with  au  inconceivable,  unchangeable,  tender,  and  an  ever- 
 lasting love. 
 
 2.  To  be  cared  for,  and  pitied  as  a  father  cares  for,  and  pities  his  children,  when  they 
 are  afflicted,  and  in  misery,  "  As  a  father  pitieth  his  children,  so  doth  the  Lord  pity  them 
 that  fear  hira,"  Psal.  ciii.  13. 
 
 3.  To  be  fed  at  his  own  table  ;  this  privilege  belongs  to  children,  and  to  dwell  in  their 
 Father's  house,  they  are  allowed  to  dwell  witii  God,  and  God  dwelleth  with  them,  "  As 
 God  hath  said,  I  will  dwell  in  them,  and  walk  in  theiu,  and  I  will  be  their  God,  and  they 
 shall  be  my  people,"  2  Cor.  vi.  10. 
 
 4.  To  be  taught  and  instnicted  by  the  Lord,  as  a  father  teacheth  and  instructetli  his 
 children.     How  carefid  was  Abraham  in  doing  this,  with  David  and  many  others. 
 
 5.  To  be  clothed  by  the  lather.  A  father  clothes  all  his  children  at  his  own  cost.  So 
 the  holy  God  puts  a  glorious  robe  upon  all  his  children,  even  the  perfect  righ-  seethe  para- 
 tcousncss  of  his  own  Son  Jesus  Christ.  CKir  Elder  Brother  hath  a  garment  tie  of  the 
 wrought  out  for  them  all,  that  are  his  Father's  children,  which  the  Holy  ti'e Vest  robe! 
 Ghost  puts  upon  them,  and  in  which  the  Father  always  beholds  them. 
 
 0.  To  be  preserved  and  protected  as  children.  "Wliat  father  will  suffer  his  chiWren  to 
 be  devoured,  and  torn  to  pieces,  if  he  can  defend  them  ?  Eom.  vin.  7. 
 
 7.  Heirship.  "  If  children,  then  heirs,  heirs  of  God,  and  joint-heirs  with  Christ,"  Rom. 
 viii.  17.  (It  is  not  thus  with  all  the  children  of  an  earthly  prmce,  viz.,  they  are  nut  all 
 co-heirs  with  the  elder  brother,  (see  Gal.  iv.  7).  Hence  they  serve  God  with  fihal  fear 
 and  love. 
 
 XIV.  Another  effect  of  this  union  with  Jesus  Christ,  is  sanctification.  "  He  that  sanc- 
 tifieth  ;  and  they  that  are  sanctitied,  are  all  of  one,"  Heb.  ii.  11. 
 
 Brethren,  there  is  a  necessity  of  union  of  nature  between  the  sanctifying     t^oU'^tlf^J-^ct 
 Saviour,  and  the  sanctified  sinner.     Our  union  with  Christ  and  sanctification,     of  uuiou. 
 is  the  efl'ects  of  the  hypostatical  u)iion  of  the  two  natures  in  the  person  of 
 Christ.     Every  believer  is  justified  by  his  blood,  and  sanctified  by  his  Spnit.  These  arc  at- 
 tributed to  his  taking  our  nature  into  union  with  his  divine  Person. 
 
 All  the  elect  were  then  virtually  taken  iuto  union  with  hmiself,  in  him,  as  their  com- 
 mon Head  and  Kepresentative.  And,  as  the  union  of  the  divine  natm-e,  sanctified  the  human 
 nature,  in  the  Person  of  Christ,  in  the  womb  of  the  virgin,  even  so,  when  sinners  (though 
 unclean  in  themselves)  areuuited  to  Christ  by  the  Holy  Spirit,  tliey  are  actually  sanctified, 
 and  made  holy.  The  Spirit,  which  is  the  bond  of  our  union,  on  Christ's  part,  is  a  spirit 
 of  holiness,  or  of  sanctification.  And,  like  as  it  is  impossible  for  the  branch  to  bear  like 
 fruit  with  the  vine,  until  it  is  grafted  into  the  vine,  so  it  is  impossible  for  sinners  to  be  holy, 
 or  to  bring  forth  the  fruits  of  holiness  and  sanctification,  until  they  are  grafted  into  him, 
 by  the  Spirit,  and  faith. 
 
 By  this  also,  we  may  know,  whether  we  have  attained  to  the  blessing  of  union.  "  Such 
 were  some  of  you,  but  ye  are  washed  and  sanctified,  but  ye  are  justifieti  in  the  name  of 
 our  Lord  Jesus,  and  by  the  Spirit  of  our  God,"  1  Cor.  xvi.  11. 
 
 Though  a  person  n)ay  be  never  so  filthy,  and  unclean  before  his  union  with  Christ,  yet 
 this  union  doth  not  leave  hira  filthy,  and  polluted ;  fur  as  he  hath  the  righteousness  of 
 Christ  imputed  to  him,  to  his  justification,  and  remission  of  sin,  so  he  hath  also  received  the 
 Holy  Spirit,  creating  in  his  soul  new  habits,  and  gracious  dispositions,  by  which  he  is  ena- 
 bled, and  influenced,  to  die  unto  sin,  and  so  to  live  unto  God. 
 
 XII.    Another  blessed  effect  of  union  with  Christ,  is  free  access  unto  the    Jo''oo(j*"^!i? 
 throne  of  grace.  "  Therefore  being  justified  by  faith,  we  have  peace  with  God,     fectof  uuioii. 
 through  our  Lord  Jesus  Chiist,"  lioui.  v.  1.     Not  justified  before,  or  without 
 faith  ;  nor  being  justified,  and  by  faith  have  peace  in  our  conscience  (as  some  would  Iiave 
 the  text  be  read,  (fidsely  placing  the  point  at  justified)  but,  being  justiiied  by  faith,  &c., 
 
5S6  THE   PARABLE    OF    THE    MAHniAGE    SUPPER.  [EOOK  HI. 
 
 respecting  the  object,  faith  apprehencleth,  or  apiilies  ;  we  have  peace  with  God,  thiMiigh  tlie 
 ohedience,  or  righteousDess  of  Jesus  Clirist. 
 
 The  effect  of  this  is  here  opeuecl  by  the  apostle.  (1.)  Peace  with  God.  (2.)  Access  tmto 
 God,  by  whom  also  we  liave  access  by  faith  into  tliis  grace  wherein  we  stand.  (H.)  And, 
 rejoice  in  liopc  of  tlie  glory  of  God. 
 
 A  person  may  be  reconciled  to  his  prince,  and  yet  not  be  admitted  into  his  presence  : 
 he  may  not  at  any  time  have  free  access  to  him. 
 
 Or,  if  he  shoukl  have  such  access,  yet  he  may  not  have  his  petition  heard,  and  all  his 
 wants  and  necessities  answered,  but  believers  liave  this  free  access  to  God,  through  Jtsus 
 Ciirist.  They  may  "  come  with  buldness  to  the  throne  of  grace,"  Heb.  iv.  10  ;  and  also,  al- 
 ways speed  when  tliey  come,  "  In  whom  we  have  boldness,  and  access  with  confidence,  by 
 ftiith  and  love,""  Eph.  iii.  12,  in  whom,  or  being  united  to  him. 
 
 1.  ]May  Ixildly,  or  freely  come ;  come  to  God,  as  uiUo  a  Father. 
 
 2.  IMay  liave  free  liberty  of  sjieech,  even  such  words,  as  becumes  a  child  that  approaches 
 the  presence  of  such  a  dread  majesty. 
 
 3.  With  an  assurance  of  having  his  ear  opened,  to  our  just  and  righteous  requests  and 
 petitions. 
 
 4.  Have  also  a  ready  answer,  if  they  ask  in  Christ's  name,  such  things  that  are  accor- 
 ding to  tlie  will  of  God,  provided  they  ask  in  faith,  believingly,  and  in  love  to  the  honour 
 of  God. 
 
 And  this  not  only  for  themselves,  but  for  others  also.  God  would  hear  his  sen'ant  Job, 
 for  his  three  friends,  when  he  would  not  hear  them  for  themselves,  "  My  servant  Job 
 shall  pray  for  you,  and  him  will  I  accept,"  &c.,  Job  xlii.  8. 
 
 Some  are  greater  favourites  in  the  court  of  heaven  than  others,  or  are  more  accepted, 
 or  better  beloved,  than  other  saints  may  be,  or  in  a  better  frame  than  others  are  ;  or  they 
 may  have  more  faith. 
 
 How  ready  was  king  Ahasuerus  to  hear  Esther;  "  What  wilt  thou,  queen  Esther? 
 what  is  thy  request  ?  It  shall  be  given  thee,  to  the  half  of  the  kingdom,"'  Esther  v.  3.  Be- 
 lievers being  the  spouse  of  Christ,  have  a  wonderful  interest  and  acceptation  in  the  court 
 of  heaven. 
 
 (1.)  Because  the  way,  by  which  they  come  by  it,  is  that  new  and  living  way,  God  hath 
 consecrated  through  the  vail,  that  is  to  say,  Christ's  flesh  ;  he  procured  this  free  access  fur 
 us,  by  his  own  blood.  (2.)  Because  Jesus  Christ  hath  also  purchased  all  things  they  want 
 fur  them,  at  such  a  dear  rate.  (8.)  Because  they  are  so  near  and  dear  to  Clnist,  and  to 
 the  Father,  through  him.  (4.)  Because  the  Holy  Spirit  frames  all  their  desires  and  helps, 
 and  influenceth  them  in  all  the  good  and  just  petitions.  "  "We  know  not  what  to  pray  for 
 as  we  ought,  but  the  Spirit  itself  maketli  intercession  for  us,  with  groanings  that  cannot 
 be  uttered,"  llom.  viii.  26.  (5.)  Because  God  hath  laid  himself  under  gracious  promises 
 to  hear  them,  and  to  give  them  all  things  they  need. 
 
 (G.)  Because  they  are  invited  to  come  with  boldness  ;  they  are  required  to  come,  and 
 draw  near  to  God.  [7.)  Because  Jesus  Christ  himself,  is  always  at  the  Fathers  right-hand, 
 to  take  their  requests,  and  offer  them  up  to  God,  with  the  most  sweet  odours  of  liis  own 
 intercession,  Bev.  v.  8. 
 
 Victory  over  XIV.  Another  effect  of  the  soul's  union  with  Christ,  is  a  victory  over  all 
 ""  ff"V"''f  "U"^  enemies,  whether  within  or  witliout.  Jesus  Christ  hath  overcome  them 
 union  witii  all,  not  only  for  himself,  but  for  all  that  are  his  ;  "Be  of  good  cheer,  I  have 
 i^ii'-'st.  overcome  the  world,"  John  xvi.  33. 
 
 1.  Christ's  victory  was  ours ;  he  overcame  as  the  Captain  of  our  salvation.  He  over- 
 Matt,  jr.  10.  came  sin  and  we  in  him.  He  overcame  temptatiuns,  yea,  all  its  allurements, 
 when  Satan  showed  him  all  the  kingdoms  of  the  world  ;  and  we  then  overcame  the  world 
 in  him.  He  overcame  death  as  our  Head  and  Husband,  and  we  also  overcame  death  in  him. 
 
 2.  Moreover,  we  actually  are  made  conquerurs,  through  our  union  with  him.  l''ailh  is, 
 my  brethren,  a  victorious  grace,  "  This  is  the  victory  that  overcomes  the  world,  even  our 
 faith,"  1  John  v.  4. 
 
 By  jiartaking  of  his  Spirit,  we  arc  partalcers  of  his  strength.  Hence  we  are  said  to  be 
 "strengthened  with  all  might,  accoriliug  to  liis  glorious  ])ower,"Col.  i.  11.  Faith  makes  us 
 victorious,  as  it  did  the  worthies  of  old,  over  all  worldly  desires,  fears,  hopes,  and  juj's, 
 which  arc  the  great  hindrance  of  our  obedience  to  God,  i.  e.,  the  instrument,  the  weapon, 
 by  which  we  overcome,  and  virtually  includes  in  it  this  victory,  as  the  effect  includes  the 
 cause,  is  our  faith,  which  in  our  union  is  planted  in  our  hearts;  and  thus  we  "  are  in 
 Christ,  more  than  conquerors,"  Kom,  viii,  11. 
 
SF.r.M.   VIII.]  TUE   rARAELE   OF   THE   lIARniAr.K   StTPEH.  587 
 
 His  victory  gave  all  the  elect  a  full  assurance  of  overcoming,  and  hence  a  helicver  may 
 triumph  over  death  and  the  grave, "  Oh,  deatli !  where  is  thy  sting?  Oh,  grave !  where  is 
 tliy  victory  ?"  1  Cor.  xv.  50,  57. 
 
 XV.  Another  ett'cct  of  our  union  with  Christ  is,  a  clear  and  full  manifesta- 
 tion, or  a  saving  knowledge  of  the  Lord,     "  I  will  hetrotli  tliee  unto  me  in     ^"uijlj';.,]™ 
 faitlifulncss,  and  thou  slialt  know  the  Lord."  Tliis  is  the  great  promise  of  tlio     an  itiectof 
 new  covenant,  hy  which  we  become  the  Lord's.     "  Tliey  shall  all  know  me,     ""'""• 
 from  the  least  of  them  to  the  greatest  of  tliera,  saith  the  Lord,"'  Jcr. xxxi.  HI. 
 
 In  this  covenant  we  are  married  to  Jesus  Christ,  and  this  is  tlie  effect  of  our  conjugal 
 union.  Christ  will  hide  nothing  from  his  spouse,  that  is  fur  her  good,  and  his  own  glory. 
 All  things  "  that  I  have  heard  of  my  Father,  I  have  made  known  unto  yuu,"  John  xv.  Lj. 
 
 Some  have  only  the  light  of  nature  ali'orded  them  ;  they  know  no  more  of  God,  than  the 
 visible  things  of  the  creation  teaeheth  them,  by  the  help  of  their  natural  reason. 
 
 Others  have  the  Ught  of  common  gifts  and  gi-ace  ;  tJiey  have  the  written  word,  and 
 great  light  by  those  gifts  of  knowledge  Christ  hath  endowed  them  with. 
 
 But  believers  have  the  saving  light  and  knowledge  of  God  and  Jesus  Clu'ist,  which  is 
 life  eternal. 
 
 XVI.  Another  effect  of  this  blessed  union,  is  fruitfulness  in  gi-ace,  and  in  all     rruitfuinc.sa 
 the  fruits  of  righteousness.  No  man  can  bring  forth  fruits  or  product  of  gi-ace,     i"  grace  is 
 before  the  habits  of  gi-ace  are  implanted  in  their  souls ;  nor  are  those  habits     union  with 
 implanted  in  any  soul,  but  in  those  only  that  are  united  to  Christ  :  "  Where-     '•''"'^^■ 
 fore  brethren,  we  also  are  become  dead  to  the  law,  by  the  body  of  Christ,  that  ye  should 
 be  married  to  another,  even  to  him  that  was  raised  from  the  dead,  that  we  should  bring 
 forth  fruit  to  God,"  Rom.  vii.  4. 
 
 It  appears  evident,  that  one  special  end,  as  well  as  an  cfl'ect  of  this  marriage  union,  is 
 fruitfulness,  as  it  is  among  men  :  first  marriage,  and  then  fruit,  as  the  effect  of  it,  in  a 
 natural  way:  as  gi-afting  into  the  stock  must  precede  the  partaking  of  the  sap,  Joimxv.  i.s. 
 so  as  to  bring  forth  fruit,  so  we  must  be  united  to  Christ  in  a  spiritual  way,  before  we  can 
 bear  spiritual  fruit.  Nature  may  bring  forth  the  fruits  of  moraUty,  (as  it  did  in  some  of 
 the  old  heathens)  but  the  fruits  of  the  Spirit  is  the  product  of  supernatural  grace.  "  The 
 fruit  of  the  Spirit  is  love,  joy,  peace,  long-suffering,  gentleness,  meekness,  goodness,  faith, 
 temperance  :"'  Gal.  v.  22.     A  little  to  open  each  of  these. 
 
 Love.  That  is,  the  effects  of  union,  love  to  God,  and  Jesus  Christ ;  love  to  the  church 
 of  God,  to  the  interest  of  God,  and  to  the  truth  of  God.     Moreover,  love  to  all  men. 
 
 Joy.  This  denotes  that  full  and  sweet  satisffiction  the  soul  of  a  believer  hath,  in  this  his 
 liappy  union,  or  marriage  with  Christ,  he  or  she,  being  unspeakably  delighted  in  it,  esteemiucr 
 it  their  chiefest  and  greatest  good  and  happiness  :  "  Whom  having  not  seen,  ye  love,  in 
 whom,  though  now  ye  see  Mm  not,  yet  behoving,  ye  rejoice  with  joy  unspeakable,  and  full 
 of  glory,"  1  Pet.  i.  8. 
 
 Peace.  Or,  quietude  of  mind  and  conscience  ;  they  had,  and  all  believers  have  peace 
 with  God.  ^Moreover,  peace  here,  denotes  a  peaceable  temper  to  all  the  saints,  or  in  peace 
 they  possess  their  soids. 
 
 Loug-suff'ering.  This  is  opposed  to  seeking  revenge,  or  retaining  prejudice  in  our 
 hearts  to  any  brother  ;  bearing  and  forbearing  with  each  other  ;  suffering  wrong,  rather 
 than  seeking  to  right  ourselves  in  an  undue  way  or  manner. 
 
 Gentleness  and  goodness,  viz..  Sweetness,  and  kindness  of  temper,  by  wliicli  we  avoid 
 all  hard-heartedness,  and  uncharitableness  to  each  i;ther;  mutually  endeavouring  to  accomo- 
 date ourselves  so  one  to  another,  that  we  may  be  helpful  to  each  other  on  all  occasions. 
 
 Faith.  I  take  this  to  refer  to  faithfubiess,  in  keeping  our  covenant  with  God,  and  his 
 church  ;  and  our  word  and  promise  in  all  our  commerce  and  dealings  one  with  another, 
 and  with  all  men. 
 
 Meekness.  This  denotes  humbleness  of  mind  ;  "  learn  of  me,  for  I  am  meek  and  lowly 
 of  heart,"  Matt.  xi.  2'j.  This  giace  is  opposed  to  pride,  haughtiness  of  mind,  and  self- 
 conceitedness  ;  as  also  to  wrath  and  undue  anger  and  passion. 
 
 Temperance,  viz.,  A  sober  use  of  the  creature,  and  all  creature  enjoyments ;  not 
 liaving  om-  hearts  set  upon  them  in  an  inordinate  manner.  "  But  I  say  unto  you,  bre- 
 thren, the  time  is  short,  it  reraaineth  that  both  they  that  have  wives,  be  as  if  tlnv  had 
 none,  ver.  21),  And  they  that  weep,  as  though  they  wejit  nut ;  and  they  that  rejoice,  as  thon;;li 
 they  rejoiced  not,  and  they  that  buy,  as  though  tliey  possessed  not.  And  they  that  use  this 
 world,  as  not  abusing  it,  because  the  fashion  of  this  world  passeth  away,"  1  Cor.  vii.  2'J. 
 
 Oh  1  Christians,  see  to  it ;  these  blessed  fraits  of  grace  are  the  eliects  which  all  those 
 who  have  a  real  union  with  Christ,  experience. 
 
588  THE  TAKAELE  OF  THE  MARKIAGE  SlTrFT..  [eOOK  III. 
 
 Final     per-         XYII.     Filial  perseverance  is  also  an  eftect  of  union  witli  Cln-ist. 
 cS"oi''  u"         "*■"  '^'"^  ^''4'1'y  i"iion  tends  to  make  Christ,  and  all  believers,  but  one  niysti- 
 iou.  cal  body,  or  one  mystical  Christ ;  and  should  he  lose  one  member,  he  would 
 
 liave  an  imijerfect  body  ;  "  we  are  all  members  of  his  body,  of  his  flesh,  and  of  his  bones," 
 
 Eph.  V.  30.  ^^'ill  a  man  sufler  the  members  of  his  body  to  be  torn  to  pieces, 
 bufofthe"^"'  and  lost  for  ever,  if  he  hath  power  or  wisdom  to  preserve  them?  Or,  hath 
 sower.  Christ  less  love  to  the  members  of  his  mystical  body,  than  a  man  hath  of  the 
 
 members  of  his  natural  body  ? 
 
 2.  This  union  must  preserve  every  believer  from  final  apostaey,  or  else  the  prayer  of 
 our  blessed  Lord  was  not  hoard  and  answered.  "  I  have  prayed  for  thee,  that  Jliy  faith  fail  not." 
 
 3.  If  the  union  betwi.xt  the  Father  and  Jesus  Christ,  be  indissolvable,  then  the  union 
 betwixt  Christ,  and  all  true  believers,  is  indissolvable  ;  but  the  former  is  true,  therefore  the 
 latter  is  tnie  also:  "l  in  them,  and  thou  in  me,  that  they  may  be  made  perfect  in  one," 
 John  xvii.  il3. 
 
 4.  If  the  seed  remains  in  all  that  are  in  a  state  of  union  with  Christ,  then  not  one  of 
 them  can  fall  finally  away,  but  the  seed  remains  ;  therefore  they  cannot  finally  fall ;  "  the 
 seed  remains,  they  cannot  sin  because  they  are  born  of  God,"  1  John  iii.  9. 
 
 5.  Christ's  love  to,  and  care  of  his  spouse,  is  such,  that  they  cannot  finally  perish.  His 
 love  is  unchangeable,  and  abiding  ;  besides,  he  betroths  all  which  he  betrotlis  for  ever. 
 
 XVIII.  The  resmrection  to  eternal  life,  at  the  last  day,  is  likewise  an  ef- 
 tionan"ffect  ^ct  of  this  glorious  union.  "  But  if  the  Spirit  of  him  that  raised  up  Jesus 
 of  union  with  Christ  from  the  dead,  dwell  in  you  ;  he  that  raised  up  Christ  from  the  dead, 
 Christ.  gj,j^j[  j^jgQ  quii-keu  yom-  mortal  bodies,  by  bis  Spirit  that  dwelleth  in  you," 
 Kom.  viii.  11.  Both  body  and  soul  of  a  believer  is  in  union  with  Christ,  and  as  all  the  elect 
 by  virtue  of  Christ's  resurrection,  are,  and  shall  be  raised  in  their  spirits,  to  a  taste  of 
 spiritual  life,  so  also  all  their  bodies  shall  be  raised  at  the  last  day,  or  else  a  vvhole  Christ 
 shall  not  be  raised  ;  "  for  as  in  Adam  all  die  ;  so  even  in  Christ  shall  all  be  made  alive," 
 1  Cor.  XV.  22. 
 
 Brethren,  as  all  the  first  Ad.am's  seed,  or  all  that  stood  in  union  with  him  die,  so  all  the 
 second  Adam's  seed,  or  aU  that  stand  in  a  state  of  union  with  jjim,  shall  be  raised  to  eter- 
 nal life,  at  the  last  day,  by  virtue  of  that  union.  True,  all  the  ungodly  shall  also  be  rais- 
 ed, but  not  by  virtue  of  union  with  Christ,  because  they  never  were  in  him ;  but  they 
 shall  be  raised  by  virtue  of  the  mighty  power  of  Christ,  not  in  mercy,  but  in  wrath. 
 
 XIX.  Glorification  also  is  an  efl'ect  of  our  union  with  Christ.  He,  as  our 
 nu'effecto™  Fore-runner,  is  already  glorified  in  heaven,  and  we  in  him,  as  our  head  ;  and 
 union.             we  shall  actually  be  glorified  with  him  also,  at  the  resurrection  day,  both  body 
 
 and  soul :  "  And  the  glory  which  thou  hast  given  me,  I  have  given  them,  that 
 they  may  be  one,  even  as  we  are  one,"  John  xvii.  22.     Tliat  glory  the  Father  hath  given 
 unto  Christ,  he  gives  by  promise  to  all  his,  and  will  actually  bestow  upon  them :  for  whom 
 jMsotobe        ^^  "justified,  them  also  he  glorified." 
 wiitre  Christ         XX.  As  an  elFect  of  union  with  Jesus  Christ,  believers  sball  be  in  the  same 
 
 place  with  Christ.  This  is  that  which  they  long  for,  and  it  shall  be  granted 
 unto  them.  Shall  not  the  husband,  and  his  dear  wife,  and  beloved  spouse  dwell  together  ? 
 "  Father.  I  will  that  they  whom  thou  hast  given  me,  be  with  me  where  I  am,  that  they 
 may  behold  my  glory,"  John  xvii.  24.  And  again  he  saith,  "  where  I  am,  there  shall  my 
 servant  be." 
 
 ATPLICATION. 
 
 1.  From  hence  wo  may  infer,  that  by  virtue  of  this  union  with  Christ,  believers  are 
 delivered  from  all  things  that  are  evil,  whether  here  or  hereafter;  and  are,  and  shall  be 
 possessed  with  all  tilings  that  arc  truly  and  eternally  good  ;  i.  e.,  grace  here  and  glory 
 hereafter. 
 
 2.  And  then,  is  it  not,  oh  ye  sinners,  your  true  and  only  interest,  and  highest  concern- 
 ment, to  espouse  the  Lord  Jesus  ? 
 
 3.  Moreover,  it  tends  further  to  aggravate  the  sin  and  folly  of  all  those  who  mate  light 
 of  this  marriage  supper. 
 
 4.  Also  liom  hence,  may  all  believers  receive  no  small  comfort  and  consolation.  What 
 tongue  can  express  their  happiness  ?  nay,  what  heart  can  conceive  of  it?  lift  up  your  heads 
 ye  saints  that  are  dejected  ;  why  do  you  mourn,  ye  princely  ones  ?  what  glory  are  you 
 heirs  of!  oh,  be  not  troubled,  though  your  state,  at  present,  is  mean  and  low,  Christ  hath 
 espoused  you,  "  and  when  haappeareth,  ye  shall  also  appear  with  him  in  glory,"  Col.  iii.  3. 
 
 But  so  much  at  this  time. 
 
BKKM.    IX.]  THE   PAHAELE   OF   TllK   MAr.RIAGE   SUPPER.  569 
 
 SERMON    IX. 
 
 The  kingdom  of  heaven  is  like  ttnto  a  certain  king,  which  made  a  marriage  for  his  son. — 
 Matt.  xxii.  2. 
 
 DOCTRINE. 
 
 That  the  great  God  bath  sent  his  own  Son,  to  espouse  poor  sinners. 
 That  it  is  (you  liave  heard)  the  sinner's  highest  concernment  to  accept  of    jan.sijojj. 
 Christ,  and  heheve  in  Clnist,  or  to  espouse  the  Lord  Jesus  Christ. 
 
 Secondly,  I  shall  show  you  how,  or  by  what  ways  and  means,  the  soul's     now  union 
 
 •  -,1    T  ;.i    •  1    •  I-  1     1  1  Til       I  ■  with  Christ 
 
 marriage  union  with  Jesus  Christ,  is  accomplished,  or  brought  aliout.  ia  effected. 
 
 1st.    Note  this  by  the  way,  that  it  is  effected,  or  brought  about  by  all  tlie 
 three  persons  of  the  blessed  Trinity. 
 
 First,  the  spring,  or  original  cause  of  it,  is  the  loye  of  God  the  Father  ;  the  Father  from 
 everlasting  loved  all  those  that  are  espoused  by  Christ. 
 
 This  marriage  union  doth  not  depend  on  the  will,  and  good  pleasure  of 
 man,  not  on  the  creature.     Ne,  lor  shall  the  corrupt  will  of  man,  be  the  rule     chHs'tdl'"' 
 of  God's  will  ?     Some  tell  you,  if  the  creature  will  receive  ('lirist,  then  God     pendson  the 
 will  move  in  a  way  of  grace  and  favour  towards  him.  After  this  notion  Jesus     will  of  God. 
 Christ  might  have  no  spouse  at  all,  nay,  his  death  might  prove  to  be  in  vain. 
 
 2.  Tliis  union  is  wrought  by  the  free  gift,  or  donation  of  God  the  Father.  The  Fa- 
 ther gives  all  those  to  the  Son,  which  he  espouscth.  "  All  that  the  Father  giveth  me, 
 shall  come  unto  me,"  John  vi.  37. 
 
 Secondly,  this  marriage  relation  is  wrought  out,  or  effected,  by  the  Son  of  God,  who  doth 
 espouse  poor  sinners. 
 
 1.  By  Christ's  recommending  his  infinite,  and  inconceivable  love  to  the  sons  and  daugh- 
 ters of  men  ;  his  early  love,  even  from  everlasting. 
 
 Brethren,  Jesus  Christ  readily  accepted  of  his  Father's  choice;  nay,  his  love  was  as  early 
 set  upon  lost  sinners,  as  the  Father's.  "His  delight  was  with  the  sons  of  men,"  Prov.  viii. 
 ol.  The  sinner  doth  not  first  fall  in  love  with  Jesus  Clirist,  and  so  their  love  draws  forth 
 his  love  to  them.  No,  that  cannot  be,  for  when  Christ  loved  us,  we  hated  him  ;  our 
 hearts  natm-ally  wore  filled  full  of  enmity  against  God,  and  Jesus.  "  Now,  when  I  passed 
 by  I  looked  upon  thee,  and  thy  time  was  the  time  of  love.  And  I  spread  ray  skirt  over 
 thee,  and  covered  thy  nakedness,  and  entered  into  a  covenant  with  thee,  saith  the  Lord 
 God,  and  thou  becamest  mine,"  Ezek.  xvi.  8. 
 
 This  was  the  time  of  Christ's  love,  he  fii-st  looked  upon  us,  and  had  ]iity  on  us,  and 
 cast  his  skht  over  us,  which  was  his  own  robe  of  righteousness.  His  loojc  on  us  begets 
 faith  in  our  souls,  by  which  we  apprehend,  and  take  hold  of  him.  "  Then  I  wash.ed  thee 
 with  water,  yea,  I  thoroughly  washed  away  thy  blood  from  thee,  and  anointed  thee  with 
 oil,"  ver.  9. 
 
 2.  Christ  brings  it  about  by  his  death.     All  were  under  the  curse  of  the 
 law,  to  which  every  soul  of  man  was  married,  in  a  covenant  of  works  ;  which 
 covmiant  could  not  he  dissolved,  and  the  sinner  be  dehvered  from  this  their     Hi"'?'!"'"' 
 lost  husband,  but  by  the  death  of  Jesus  Christ.    "  But  now  being  delivered     meims  of  his 
 fnim  the  law,  that  being  dead,  wherein  we  were  held,"  Piom.  vii.  (J.     And  to     ''^il\i'h' tiie'^ 
 tu  this  end  (as  he  showeth)  "  That  we  might  be  married  to  another,  even  to     liiw  bL'coTii<!3 
 him  that  God  raised  frcmi  the  dead,"  &c.,  ver.  4.     Nay,  my  brethren,  the  law     and  we  to'' 
 is  licit  only  dead  by  the  death  of  Christ,  (as  it  was  a  covenant  of  works)  hut     *''"'■ 
 
 by  his  death,  i.  e.,  by  the  effects  thereof,  we  are  become  dead  to  the  law  also, 
 "  Ye  also  are  become  dead  to  the  law,  by  the  body  of  Christ." 
 
 We  now  sec,  that  there  is  no  relief,  no  help,  no  justification,  nor  eternal  life,  by  tlie 
 works  of  the  law,  "  Sia  revived,"  Rum.  vii.  9.  And  thus  is  this  glorious  union  wrouglit 
 and  accomplished  by  Jesus  Christ. 
 
 2.     Jesus  Christ  workcth  about  this  union,  by  his  own  free  offer,  or  ten-     Christ  oiTera 
 der  of  himself,  and  his  infinite  love  to  sinners  in  the  gospel.       He  makes  a    frcvJiy  to  sin- 
 free  ofler  of  himself,  with  all  his  benefits,  to  every  one  that  will,  or  hath  a    Ucfs  "" ""' 
 heart  to  receive  and  embrnco  him.      "  If  any  man  thirst,  let  him  come  to  me 
 and  drink,"    John  vii.  oV.     "  Come  to  mo,  ail  ye  that  labour  and  are  heavy  laden,  and  I 
 ^■,  ill  give  you  rest,"  Matt.  xi.  28.     "  He  that  comes  unto  me,  I  wUl  in  uo  wise  cast  out," 
 
590  Tiuc  r.\r,Ar.LE  of  tiiic  maruiage  suiti-.u.  [eook  in. 
 
 Juhn  vi.  3G.     The  Lord  Jesus  stands  with  liis  arms  spread  open,  to  receive  all  that  come 
 
 to  him.     He  says,  "  Behold  uie,  behold  me,  look  to  me,  and  be  saved,  all  ye  ends  of  the 
 
 earth." 
 
 Our  union  Thirdly,  this  union  with  Christ,  is  more  immediately  effected  by  the  Spirit, 
 
 with  Christ      or  by  the  Third  Person  of  the  Trinity.      It  is,  my  brethren,  the  more  imme- 
 
 Hoiy  Spirit.      Jiate  -Work  and  office  of  the  Holy  Ghost,  to  unite  sinners  to  the  blessed 
 
 Jesus  ;  as  the  Father  gave  the  Son  for  us,  and  as  the  Son  died  and  shed  his 
 blood  for  us,  so  the  Holy  Spirit  makes  his  blood  to  become  effectual  and  efficacious  to  us. 
 
 1.  It  is  the  work  and  office  of  the  Spu'it,  to  enlighten  the  eyes  of  poor 
 The  trork  yjjjd  sinners,  to  behold  their  woful  condition  by  nature,  and  to  convince  them 
 the  S°pirit.        of  the  evil  of  sin.      As  also  to  behold  a  transcendent  beauty  and  excellency 
 
 in  Jesus  Christ. 
 
 2.  The  Holy  Spirit  doth  it,  by  infusing  new  and  gracious  habits  in  their  souls. 
 
 3.  By  breaking  them  oft"  from  that  obligation  to  their  former  luisband,  the  law,  under 
 which  they  lay ;  destroying  all  hope  and  expectation  of  justification  by  the  law,  or  any  righte- 
 ousness of  their  own. 
 
 4.  By  causing  the  poor  convinced  sinner  to  die  to  sin,  and  so  to  divorce  them  from  all 
 their  old  lovers,  i.  e.,    "  The  lusts  of  the  eyes,  the  lusts  of  the  llesh,  and  the  pride  of  life." 
 
 5.  The  Holy  Spirit  doth  not  only  enlighten  their  understandings,  and  convince  their 
 consciences,  but  also  he  bows  and  bends  their  stubborn  and  rebellious  wills,  which  would 
 not  yield  to  accept  of  Christ,  nor  subject  imto  him,  but  by  the  worldng  of  his  Almiglity 
 power. 
 
 6.  The  Holy  Spirit  doth  it  by  working  faith  in  their  souls.  No  man  can  believe  in 
 Christ,  receive  Christ,  or  espouse  him  ;  But  as  the  Spirit  helps  them  so  to  do.  "  By  grace 
 ye  are  saved,  through  faith,  and  that  not  of  yourselves,  it  is  the  gift  of  God,"  Eph.  ii.  8. 
 
 Brethren,  it  is  given  to  us  to  believe  ;  nay,  the  Holy  Spirit  works  faith  in  us,  after  the 
 same  manner  that  God  wrought  in  Christ,  when  he  raised  him  from  the  dead;  "It  is  ac- 
 cording to  the  working  of  his  mighty  puwer,"  Eph.  i.  IS,  1 0. 
 
 7.  By  his  shedding  abroad  the  love  of  Christ  "  in  our  hearts,"  Eph.  v.  5.  Love  to 
 Christ  is  not  the  product  of  nature  ;  believers  do  not  love  him  with  a  mere  human  love, 
 but  with  a  divine  love.  Love  is  a  fruit  of  the  Holy  Sjiirit,  or  it  is  a  supernatural  grace, 
 (we  have  heard  of  love-powder,  and  I  know  not  what)  you  may  be  sure  the  seed  of  the  Spi- 
 rit in  the  heart  of  a  sinner,  is  like  unto  spiritual  love-powder  ;  I  mean,  this  grace  works 
 in  us  physically,  causing  the  soul  as  soon  as  it  sees  Jesus  Christ  by  an  eye  of  faith,  to  fall 
 in  love  with  him  ;  they  cannot  but  love  him,  it  is  a  happy  eftect  of  a  blessed  cause. 
 
 8.  By  causing  the  sinner  to  choose  Christ  as  the  best  good,  in  heaven  and  earth  ;  and 
 not  to  take  him  only  as  his  Saviour,  but  also  as  his  Head,  Husband,  and  only  Sovereign,  and 
 blessed  Prophet,  to  be  taught  and  led  by  him  in  all  things. 
 
 9.  By  disccjvering  to  tlie  soul  the  necessity  of  Christ,  and  that  there  is  no  salvation 
 but  in  Christ,  and  so  to  build  on  him  alone  ;  and  not  only  to  close  with  him  in  the  first 
 act  of  faith,  but  helps  the  soul  to  cominit  itself  to  Jesus  Christ,  and  wholly  to  trust  and 
 depend  upon  him  for  all  supplies,  continually  in  all  things,  as  the  wife  depends  upon  her 
 husband.  To  believe  in  Christ,  is  to  live  lipon  him,  to  rest  on  him,  and  to  cleave  to  him, 
 as  the  only  Beloved  of  our  aft'ections. 
 
 1.  Faith  is  set  forth  by  the  actings  of  our  senses,  viz.,  seeing  him,  hear- 
 now  faith  '"S  lii'ii.  tasting  him.  "  Oh  !  taste  and  see  that  the  Lord  is  good."  By  feel- 
 th'*°'*''d''f"  '''^  ^"'^  '"  ^^^  powerful  influences,  and  love-drawing  operations  ;  by  smelling 
 Uod.  <be  sweet  odour  of  his  divine  grace  ;  his  very  name  by  the  Spirit,  is  as  au 
 
 ointment  poured  out. 
 2.  Faith  is  also  set  forth  by  the  actings  of  our  mind,  or  by  the  actings  of  the  internal 
 powers  of  the  soul,  viz.,  by  desiring  Christ,  by  longing  for,  by  resolving  not  to  cease 
 until  we  find  and  enjoy  him,  by  knowing  him  ;  to  believe  in  him,  and  knowing  him,  the 
 very  same  thing  is  meant ;  and  also  by  putting  our  trust  in  him. 
 
 10.  The  Holy  Spirit  is  so  great  an  Agent,  in  bringing  about  this  union,  that  he  helps 
 the  soul  wholly  to  make  a  resignation  of  itself  to  Christ,  so  as  no  longer  to  be  its  own,  but 
 the  Lord's. 
 
 APPLICATION. 
 
 1.  E.\bort.  To  love  Christ,  and  cleave  to  him,  and  there  are  mighty  motives  to  per- 
 suade sinners  to  do  tliis. 
 
 1.     Consider  what  pangs  of  divine  wrath  his  precious  sold  endured  !      Christ  comes  to 
 
SF.RM.    IX.]  TIIIC    I'AKAIlLr.    OF    THE    MAItlUAGE  SVITEU.  Ll'.ll 
 
 WOO  sinners  in  his  liluoily  garments.  BcliolJ  hh  liands,  his  feet,  and  liis  lijceJiiif;  side,  he 
 conies  to  woo  you,  to  entreat  you,  to  ujjen  to  him,  to  receive  him,  and  to  espouse  liim, 
 through  a  sea  of  lilood,  yea,  of  his  own  blood. 
 
 2.  Consider  his  long-suffering,  his  coming,  standing,  knocking,  and  calling 
 
 upon  you  at  your  doors.     "  Behold,  I  stand  at  the  door  and  knock."  Rev.  iii.     JJ°J,y^*j? 
 20.     Wonder,  0  ye  heavens  !    See  the  King  at  the  poor  beggar's  door  1  The     Chriat. 
 Creator  is  come  to  court  and  woo  the  sorry  creature,  and  yet  is  not  regarded ! 
 There  the  Lord  stands,  cries,  calls,  knocks,  and  yet  the  sinner  will  not  open  the  door,  nor 
 cry  out,  "  Oh  !  who  is  at  my  door  ?"  Cant.  v.  6. 
 
 3.  Ponder  how  importunate  Christ  is.  His  long  standing,  even  till  bis  head  is  wet  with 
 dew,  and  his  locks  with  the  drops  of  the  night.  His  love  in  calling,  intreating,  beseech- 
 ing sinners  to  embrace  him,  surely  should  move  you.  No  lover,  certainly,  useth  more 
 sweet  solicitations  and  persuasions,  to  obtain  the  love  of  a  virgui,  than  Jesus  Christ  doth 
 use  to  obtain  your  affections  :  "  Ho,  every  one  that  thirsteth,  come  to  the  waters," 
 Isa.  Iv.  1,  2. 
 
 4.  Consider  and  ponder,  his  complaining  and  weeping,  when  he  sees  sinners  refuse 
 liim  ;  "  He  was  grieved  because  of  the  hardness  of  their  hearts,"  Mark  iii.  5.  Again,  how 
 doth  he  complain  ?  "  Jly  people  will  not  hearken  unto  me  ;  Israel  will  have  none  of 
 me,"  Psal.  Ixxxi.  11.  "I  have  stretched  out  my  hand  all  the  day  long,  to  a  stiff-necked 
 and  rebellious  people,  which  walked  in  a  way  that  was  not  good,"  Isa.  L\v.  2. 
 
 6.  Consider  these  his  mournful  expostulations,  when  he  is  ready  to  be  gone,  shows 
 liow  importunate  he  is,  to  embrace  sinners  in  the  arms  of  bis  love  and  mercy.  "  How 
 shall  1  give  thee  up,  0  Ephraini  ?  How  shall  I  make  thee  as  Admah  ?  How  shall  I 
 set  thee  as  Zeboim  ?  mine  heart  is  turned  in  me,  and  my  repentings  are  kindled  together." 
 
 7.  His  most  earnest  and  most  importunate  desire  to  be  received  by  sinners,  appears 
 also  by  these  promises  of  grace,  and  pardon,  lie  hath  made  to  all  that  believe  in  him. 
 "  Behold  thou  hast  spoken  and  done  evil  things  as  thou  couldest,  only  acknowledge-  thine 
 iniquity,"  Jer.  iii.  5.  "  Let  the  wicked  forsake  his  way,  and  the  unrighteous  man  his 
 thoughts,  and  let  him  return  unto  the  Lord,  and  he  will  have  mercy  upon  hira,  and  to 
 our  God,  and  he  will  abundantly  pardon,"  Isa.  Iv.  7,  8.  "  AH  manner  of  sins  and 
 blasphemy  against  the  Father  and  the  Son,  shall  be  forgiven  unto  men,"  Jlark  iii.  28,  29. 
 
 8.  Consider  those  thrcatenings  he  dcnounceth  against  such  that  do  condemn  him,  and 
 proceed  on  in  their  wicked  ways. 
 
 Brethren,  it  is  cursed  rebellion  not  to  receive  and  embrace  this  yonr  sovereign,  or  to 
 refuse  to  come  to  his  feast :  "  They  shall  not  taste  of  my  supper."  That  is,  such  shall 
 have  no  pardon,  no  peace,  no  Saviour,  no  mercy.  "  He  that  hath  the  Son  hath  life,  but 
 he  that  hath  not  the  Son,  shall  not  see  life,  but  the  wrath  of  God  abideth  on  him,"  1  Joiin 
 V.  12.  And  again  he  saith,  "  But  those  mine  enemies,  that  would  not  that  I  should  rei'Ui 
 over  them,  bring  them  forth,  and  slay  tliera  before  me,"  Luke  xix.  27. 
 
 9.  Consider  that  Christ's  love  is  a  matchless  love.  Oh,  see  his  infinite  goodness  and 
 condescension,  how  is  he  set  ujion  the  espousing  of  lost  and  undone  sinners  !  Know, 
 0  soul,  though  thou  art  never  so  low,  base  and  vile,  yet  Jesus  Christ  will  accept  of 
 thee  ;  they  are  the  halt,  the  lame,  the  blind,  and  the  maimed,  that  are  received  into  his 
 embraces.  Though  thou  art  one  of  the  poor  of  this  world,  and  art  clothed  with  rags,  or 
 attended  with  never  so  great  outward  poverty,  or  art  inwardly  deformed  and  filthy,  even 
 as  black  as  sin  and  hfcll  can  make  thee,  yet  if  thou  come  to  him,  he  will  receive  thee  as 
 freely  and  as  readily  as  if  thou  wast  the  highest  monarch  in  the  world. 
 
 It  is  not  the  greatness  of  thine  iniquity,  nor  the  multitude  of  them,  nor  thy  r'"''^f\'rj* 
 former  refusals  of  him,  that  can  obstruct  this  thy  hajipy  union  with  liim,  if  iug  sinuci-s. 
 thou  comest  now  to  this  wedding-supper.  It  is  not  thy  former  revolting,  or 
 backsliding  from  him,  that  can  hinder  it ;  may  be  thou  art  one  that  hast  some  time  since 
 strong  convictions,  and  thou  hast  lost  them,  or  hast  made  a  profession  of  the  gospel,  but 
 art  backslidden,  yet  fear  not,  see  what  he  says  ;  go,  and  proclaim  these  words,  "  And  say, 
 return,  thou  backsliding  Israel,  saith  the  Lord,  and  I  will  not  cause  mine  anger  to  fall  upon 
 you,  for  I  am  merciful,  saith  the  Lord,  and  I  will  not  keep  anger  for  ever.  Only  ackuuw- 
 ledge  thine  iniquities."  Jer.  iii.  12,  13. 
 
 II.  From  hence  I  also  infer,  that  it  is  no  easy  thing  for  a  poor  sinner  to  it  is  no  easy 
 fall  in  love  with  Jesus  Christ.  It  is  not  in  the  power  of  mans  will,  to  tie  this  *!',iJ|f^  J^""  ^J 
 conjugal  knot,  or  unite  his  heart  to  the  Lord  Jesus,  but  it  must  le  by  the  bioi.^ht  to 
 agency  of  the  mighty  God,  or  by  the  power  of  the  Holy  Spirit ;  ail  moral  jcsusCbrist. 
 persuasions,  though  never  so  strong  and  powerful,  caauot  do  it  any  good,  no, 
 
i592  TDH    PAUAELE    OF    THE    MAIiUIAGE    SUITEi;.  [dOOK  111. 
 
 we  must  be  drawn  to  Christ  by  the  Father,  and  by  the  effectual  influences  of  the  Holy 
 Ghost,  if  ever  we  are  united  to  Jesus  Ciirist,  the  Spirit  is  the  bond  of  this  uniou. 
 
 2.  Exhort.]  Sinners,  labour  to  come  to  this  marriage  feast.  Attend  upon  the  means, 
 cry  to  God  to  send  the  Spirit  to  incline  your  hearts,  bow  your  wills,  change  your  affections. 
 
 1.  Consider  thy  refusal  of  Christ,  is  a  great  sin,  yea  the  greatest  sin. 
 
 and  dancers         1.     It  is  a  sin  against  the  highest  and  most  sublime,  and  amazing  wisdom 
 Christ^'"''""     "^  ^°^  '•''^  Father,  who  found  out  this  way  to  make  fallen  men  happy  for  ever. 
 
 2.  It  is  a  sin  against  the  high.est  goodness  of  God,  that  was  ever  mani- 
 fested :  in  this  was  the  love  of  God  manifest,  "  that  he  sent  liis  own  Son  into  the  world, 
 that  we  might  live  through  him,"  1  John  iv.  9. 
 
 3.  It  is  a  sin  against  the  only  remedy  God  hath  provided. 
 
 5.  It  is  the  highest  act  of  disobedience  against  God,  who  commands  thee  to  believe  on 
 Lis  Son. 
 
 0.  This  refusal  of  Christ,  doth  cast  the  highest  contempt  upon  the  Lord  Jesus,  and 
 tends  to  slain  his  glory.     What,  wilt  thou  prefer  tliy  lusts,  above  the  Lord  Jesus  Christ  ? 
 
 7.  It  is  the  soul-damning  sin  ;  "  He  that  believeth  not  is  condemned  already,"  Jolm 
 iii.  18. 
 
 DIEKCTIONS. 
 
 It  may  not  be  amiss,  if  I  give  you  a  few  directions,  about  your  closing  with  Christ,  or 
 espousing  of  him. 
 
 1.  See  it  is  the  person  of  Christ  you  fall  in  love  with,  it  must  be  for  what  Christ  is, 
 not  for  what  he  hath  ;  many  eye  more  the  portion,  than  the  person,  but  how  shameful  a 
 thing  is  that,  in  the  sight  of  all  men  ! 
 
 2.  You  must  espouse  a  whole  Christ,  not  Jesus  only,  a  Saviour,  but  Christ  the  Lord  ; 
 not  simply  accept  of  him,  or  receive  him,  as  a  priest  to  die  for  you,  but  as  a  king  to  rule 
 in  you,  and  to  reign  over  you  ;  and  as  he  is  a  Prophet  to  teach,  guide  and  lead  you.  It  is 
 thus  he  is  offered  in  the  gospel. 
 
 3.  Join  nothing  with  Christ.  You  must  espouse  a  single  Christ,  Christ  alone ;  not 
 Christ  and  Moses,  not  Christ  and  your  own  righteousness  ;  no,  you  must  not  trust  in 
 Inherent  Christ,  and  in  iidierent  grace  ;  not  join,  in  pomt  of  justification,  the  graces  of 
 grace  must  the  Spu'it,  with  the  righteousness  of  Christ.  Faith  itself  is  no  part  of  the 
 ed  in.  "  matter  of  our  justification  before  God,  if  your  faith  be  trusted  in,  and  relied 
 Acts  iv.  12.  j,pQ,j  ^g  .(ijy  pjj.j  Qj,  procuring  cause  of  your  acceptation,  and  justification  at 
 God's  bar,  you  wdl  appear  no  better  than  an  adulteress  ;  Christ  will  not  endure  any  to  be 
 a  co-rival,  or  competitor  with  him.  As  he  takes  us  in  our  rags,  without  any  previous 
 qualilicatiuns,  or  as  bare,  and  simple  sinners,  so  we  must  take  him  as  a  bare  and  simple 
 A  wiioic  Saviour,  joining  nothing  of  our  own,  or  anything  that  is  ours,  with  him. 
 Christ  must  4.  You  must  receive  a  whole  Christ  with  a  whole  heart,  as  a  whole 
 with  a  whole  Christ  comprehend  all  his  ofiices,  so  a  whole  heart  comprehended  all  our  fa- 
 heart,  culties :  "  ily  son,  give  me  thy  heart,"  not  a  part  of  it,  but  all  of  it ;  "  thou 
 sliall  love  the  Lord  thy  God  with  all  thy  strength  ;"  their  heart  is  divided,  now  they  shall 
 
 be  found  faulty. 
 Ue"lmmedf         ^'     ^'^"^  ^^"^^  espouse  the  Lord  Jesus  immediately,  not  delay,  but  forsake 
 ateiy  espous-     your  Other  lovers,  before  they  leave  you  ;  some  would  have  Christ  when  they 
 *''■  can  sin  no  longer  ;  the  present  time  is  the  season  Clirist  bath  chosen,  and  he 
 
 loves  young  people,  your  youthful  days  ;  "  I  love  them  that  love  me,  and  they  that  seek 
 me  early  shall  find  me,"  I'rov.  viii.  17.  The  fat  is  the  Lord's,  that  is,  the  best  of  the  sacri- 
 fice, the  best  of  your  days,  of  your  love,  and  of  your  strength. 
 
 G.  You  must  come  up  to  Christ's  terms,  though  they  may  seem  never  so 
 Sinners  must  ]iard  to  the  flesh,  thou  nmst  pull  out  a  right  eye,  and  cut  off"  a  right-hand; 
 ciirisfs  thou  must  deny  thyself;  and  take  up  thy  cross  and  full(n\-  him,  not  one  Deli- 
 
 terms.  ],^]j  j^jygj,  ^^,  spaj.gj^  ^Q  j,in  imluiged,  or  connived  at,  or  lived  in. 
 
 Terror.  Wiiat  will  you  do  that  coudemn,  despise,  and  reject  the  Lord  Jesus,  or  make 
 light  of  this  marriage-feast  ?  You  that  love  the  world,  love  your  sins,  or  anytliing  else 
 above  Jesus  Christ;  what  will  j'ou  do  when  death  conies,  and  in  Iho  iluy  (jf  judgment  ?  0 
 linow,  ye  sinners,  that  such  are  cursed,  who  love  not  the  Lord  Jesus  !  "  If  any  man  love 
 not  the  Lord  Jesus  Christ,  let  him  be  Anathema  Maranatha."  Let  him  be  a  curse  till  the 
 Lord  conies  ;  such  are  cursed  both  living  and  dying,  and  for  ever. 
 
 Consol.  Ti)  you  that  are  espoused  to  Jeans  Christ,  what  comfort  and  consolation  may 
 this  afibrd  and  admiiuster  :  0  what  a  choice  have  you  made  !  Or  rather  Christ  hath  made 
 of  you  !     What  princess  is  thus  honoured !     What  is  all  the  preferment  that  an  earthly 
 
8EKM.  X.]  THE  PAUABU;  OF  TUE  MARKIAGE  SUl'PEE.  503 
 
 king  can  raise  any  unto  this  lioiioui- !  Yon  ai'e  espoused  to  the  son  of  tliis  sublime, 
 this  noble  and  mighty  King  ! 
 
 Your  Husband  is  coming,  and  the  marriage  day  is  now  very  near :  how  sweet  will 
 that  meeting  be  in  the  air,  when  you  shall  lie  in  the  bosom  of  the  blessed  Jesus  for  ever : 
 
 *'  We  shall  be  caught  up  together,  to  meet  the  Lonl  in  the  air ;  and  so  we  shall  ever  be 
 with  the  Lord,"  1  Thess.  iv.  17. 
 
 "  Behold  the  Bridegroom  comes,"  Matt.  xxv.  G,  prepare  to  meet  him  (get  ready)  this 
 
 turns  all  our  water  into  wine ;  never  rest  0  bidiuver,  until  thou  canst  say,  my  "  Be- 
 loved is  mine,  and  I  am  his."     Thus  I  close  with  this  point  of  doctrine. 
 
 SERMON    X. 
 
 And  all  things   arc  ready,  come  to  the  marriar/e.     Come,  fur  all  thint/s  are  noiv  ready. — 
 JIatt.  xxii.  4,  Luke  xiv.  17. 
 
 JUtthew  calls  it  a  dinner,  and  St.  Luke,  a  supper.      The  one  may  allude 
 to  the  dispensation  of  gospel  grace  by  the  prophets,  they  being  the  first  ser-     ^j'jVj  ^'^^  '^ 
 vants  that  were  sent  to  invite  sinners  to  this  wedding.     And  the  otlier  may     per. 
 refer  to  the  dispensation  of  the  gospel,  in  the  last  age  of  the  world  ;  which 
 may,  perhaps,  from  thence,  be  called  a  supper  :  or,  the  one  to  the  begmuing  of  the  gospel- 
 feast,  and  the  other  to  the  latter  end  of  it. 
 In  these  words  are  four  pai-ts. 
 
 1.  Plentiful  provisions  prepared  :  "  All  things  are  ready." 
 
 2.  An  invitation  :  "  Come." 
 
 3.  The  nature  and  design  of  the  feast  e.xplaiued.  "  Come  to  the  marriage."  Not  to 
 a  common,  or  ordinary  feast,  but  to  a  marriage,  viz.,  To  feed  by  faith  on  Christ,  or  to 
 espouse  Jesus  Christ.  r 
 
 4.  A  strong  motive,  denoting  speed,  to  come  presently  :  "  For  all  things  are  [now]  ready." 
 Doct.     The  blessings  of  the  covenant  of  grace,  or  union  with  Christ,  contains  in  it,  all 
 
 sorts  of  spiritual  dainties,  as  a  sumptuous  feast,  ready  prepared,  to  which  siiuers  are  in- 
 vited. 
 
 Here  I  shall  do  (God  assisting)  five  things. 
 
 1.  Show,  why  the  blessings  of  the  gospel,  or  union  with  Christ,  is  compared  to  such  a 
 feast. 
 
 2.  Show  you,  wliat  those  things  are,  that  this  marriage  feast  doth  consist  of,  which  are 
 said  to  be  all  ready  ;  or,  what  that  denotes. 
 
 3.  Show  you,  the  nature  of  those  things,  of  which  this  feast  doth  consist. 
 
 4.  Show,  what  is  meant  by  coming,  and  what  is  required  of  them  that  come. 
 
 5.  Show  you,  who  they  are,  that  may  be  said  to  come,  and  eat  of  this  feast. 
 
 1.  The  blessings  of  the  gospel,  or  of  union  with  Christ,  may  be  compared  The  bouTb 
 to  a  great  teast,  a  marriage  least.  with   Christ 
 
 I.  From  the  glorious  design  or  end  of  it.  A  feast,  a  noble  marriage  feast  I',' ^  ""JjJost 
 is  prepared  upon  a  high  design,  even  the  mamage  of  the  king's  sou :  there-  ciorioua  de- 
 fore  the  provision  of  such  a  feast,  such  a  banquet,  is  prepared  upon  a  high  eve"  was.  " 
 and  great  design. 
 
 Consider,  was  there  ever  a  higher,  a  more  glorious  design  than  this  !  Wh.at,  the  mar- 
 riage of  the  Son  of  God  to  poor  sinners  !  No  dinner,  or  supper  can  be  provided  on  any 
 occasion,  equal  to  this.  Every  king  and  nobleman,  prepares  a  marriage  feast  for  liis  son, 
 according  to  his  greatness  and  high  grandeur,  and  the  magnificence  of  his  son.  Now, 
 brethren,  God  is  no  jietty  prince,  but  the  great  Iving  of  heaven  and  earth,  to  whom  all 
 earthly  kings  owe  subjection,  and  homage.  Sirs  !  All  the  mighty  and  chief  monarchs  of 
 this  world,  are  but  subjects  of  this  Iving;  and  his  Son  is  heir  of  all  things,  as  well  as 
 "  He  is  the  brightness  of  his  Father's  glory,  and  the  express  image  of  his  Person,"  Heb. 
 i.  3  ;  and  all  things  are  given  into  his  hand.  Therefore,  in  respect  of  the  design  of  this 
 supper,  it  may  be  compared  to  a  marriage  feast,  yea,  and  the  noblest  and  most  glorious 
 that  ever  was,  viz.. 
 
 To  join  heaven  and  earth  together,  the  great  Creator,  and  the  undone  sinner ;  or,  to 
 bring  mankind  into  a  lasting  union,  and  near  relation  unto  God. 
 
 2  « 
 
1,94  THE  PARABLE   OF   THE   MAERIAGE  SUPPER.  [bOOK   in. 
 
 riage  feast  II.  A  feast,  such  a  marriage  feast,  where  multitucles  of  poor  subjects,  or 
 highest  act  rather  traitors  and  rebels  are  invited,  denotes  the  highest  bounty,  generosity, 
 of  grace,  and  niercy,  and  goO(hiess,  that  a  king  can  show,  as  to  offer  to  marry  his  own  Son, 
 in  God'  that  to  such  a  person  so  unworthy  of  such  favour  and  honour, 
 "i'^wn  ^^^  ^0'  '"y  brethren,  tliis  marriage  of  Christ  the  Son  of  God  to  sinners  hokls 
 The  Father  '''^I't^'  infinite  grace,  mercy,  and  rich  bounty,  even  to  the  admiration  of  men 
 heartily  con-  and  angcls.  What  king  did  ever  ofl'er  to  marry  his  own  son,  to  an  enemy,  to 
 marriage!'"*     a  cursed  rebel  and  traitor,  that  had  conspired  to  dethrone  him  ? 
 
 III.  A  king  that  makes  a  marriage  feast  for  '  his  own  son,  thereby  clearly  shows,  his 
 hearty  consent,  it  being  made  at  his  own  charge.  So  God  the  Father  shows  his  hearty 
 consent  and  approbation,  as  to  liis  Son's  espousing  and  marrying  of  sinners,  since  he  (as 
 you  have  heard)  doth  not  only  provide  all  things  for  this  feast,  at  his  own  charge,  but  also 
 sends  his  servants  to  invite  the  guests.  The  love  of  the  Son  doth  not  exceed  the  love  of 
 the  Father. 
 
 Choice  bread  ^^  •  ^  princely  marriage  feast  consisteth  not  only  of  all  choice  meats, 
 and  wine  at  or  rich  dainties  to  be  eat,  but  also  of  the  choicest  wines  to  be  drunk.  We 
 this  feast.  ^.^^^^  ^^^^  ^^  ^j^^  marriage  feast  in  Cana  in  Galilee,  they  had  wine,  though 
 the  best  was  reserved  unto  the  last.  So,  brethren,  at  this  spiritual  banquet  God  hath 
 provided  in  the  gospel,  at  the  marriage  of  his  Son,  are  all  things  that  are  desirable  to  eat, 
 and  that  too  in  a  plentiful  manner  ;  "  There  is  bread  enough,  and  to  spare,  in  my  Father's 
 house,"  Luke  xv.  17.  But  much  more  for  the  marriage  day,  and  also  the  finest  and  best 
 he  hath.  Jesus  Christ,  under  the  name  of  wisdom,  saith,  "  Eat  of  my  bread,  and  drink 
 of  the  wine  that  I  have  mingled,"  Prov.  ix.  5.  Alas,  sirs,  you  that  are  unbelievers,  never 
 eat  of  such  bread,  nor  drank  of  such  wine  in  all  your  lives ;  "  Why  do  you  labour  for 
 that  which  is  not  bread,"  Isa.  Iv.  2.  That  which  cannot  feed  and  satisfy  your  soul. 
 Here  is  bread  indeed,  meat  indeed,  drink  indeed  ;  all  sorts  of  meat,  such  that  suits  with 
 all  ranks,  degrees,  ages,  and  appetites  of  men  ;  as  babes,  young  men,  and  fathers  ;  "  If  any 
 man  thirst,  let  him  come  to  me,  and  drink,"  John  vii.  37,  Cant.  i.  2. 
 There  is  no  ^-  ^^  '■''^  marriage  of  an  earthly  prince,  there  is  no  want  of  any  thing 
 want  of  any  that  can  be  desired,  to  feed,  to  delight,  and  to  satisfy  all  that  come.  So  in 
 marnage!*"*  this  marriage  supper,  there  is  no  want  of  any  thing  that  th.e  soul  needs  :  all 
 things  are  here  ready,  the  best  of  the  whole  king<lom  may  be  expected  to  be 
 had  at  the  marriage  feast  of  the  king's  son.  So,  here  is  the  best  of  heaven,  even  all  the 
 choicest  rarities  and  dainties,  which  are  no  where  else  to  be  had.  A  table  is  here  richly 
 spread,  to  the  astonishment  of  the  holy  angels.  Take  a  short  view  of  those  rarities  on 
 which  you  are  to  feed. 
 
 1.  Here  we  feed  by  faith  on  the  mystery  of  God's  amazing  wisdom  ;  his  wisdom  in  a 
 mystery,  that  was  hid  from  ages  and  generations  :  "  That  hidden  wisdom  that  God  or- 
 Choice  dained  before  the  world,  unto  our  glory.  Which  none  of  the  princes  of  this 
 S^'^'^ar-  woi'lil  knew,"  1  Cor.  ii.  7,  B.  In  another  place  it  is  called,  "  The  knowledge 
 riage.  of  Christ  in  a  mystery  ;  which  in  other  ages  was  not  made  known  unto  the 
 sons  of  men,  that  the  Gentiles  should  be  fellow-heirs  of  the  same  body,  and  partakers  of 
 his  promise,  in  Christ  by  the  gospel,"  Eph.  iii.  4. 
 
 This  is  a  choice  dish,  here  we  feed  on  that  infinite  w-isdom  of  God,  in  the  contrivance 
 of  the  way  of  our  salvation  by  Jesus  Christ,  and  of  our  redemption  through  his  blood. 
 
 Here  we  see  how  God  hath  defeated  the  devil  in  his  hellish  contrivances,  in  his  over- 
 throwing and  ruining  mankind.  And  how  God  hath  not  only  displayed  in  om-  redemption, 
 the  attribute  of  his  wisdom,  but  also  the  glory  of  all  his  other  blessed  attributes,  and 
 cansed  them  to  meet  together  in  sweet  harmony. 
 
 2.  Here  we  also  feed  on  the  sweet  dish  of  God's  eternal  council,  purpose,  and  decree, 
 before  the  world  began.  His  cabinet  councils,  (if  I  may  so  say,  with  reverence)  are  here 
 opened  at  this  maniage  feast,  before  our  eyes ;  "  Which  from  the  beginning  of  the  world, 
 hath  been  hid  in  God,  who  created  all  things  by  Jesus  Christ,"  Eph.  iii.  9,  10.  In  which  are 
 so  great  and  sublime  rarities,  that  the  principalities  and  powers  in  heavenly  places,  greatly 
 desire  to  feed  with  you  herein,  as  they  are  made  known  by  the  church,  even  the  manifold  wis- 
 dom of  God.  Though  they  are  not  concerned  in  marrying  of  Jesus  Christ,  (he  not  taking 
 hold  of  the  nature  of  angels)  yet  they  are  greatly  affected  with  the  secret  wisdom  and  coun- 
 sel of  God,  as  it  is  here  revealed. 
 
 3.  Here  also  poor  sinners  by  faith,  may  feed  on  the  infinite  love  of  God  the  Father,  and  on 
 the  love  of  Jesus  Christ,  which  passeth  knowledge. 
 
 4.  Moreover,  here  they  may  feed  on  the  Antitype  uf  all  those  Jewish  feasts,  and  legal 
 
3ERM.    X.]  TIIK   PARABLE   OF   THE   MAUPaAfiE    SUPrER.  "lOr* 
 
 sacrafiees,  which  were  under  the  law.  They  had  many  feasts  wliich  were  types  of  tliis 
 marriage  feast ;  they  had  the  shell,  but  we  have  the  kernel ;  they  the  shadow,  we  the  sub- 
 stance. 
 
 5.  Here  sinners  may  feed  on  the  true  manna  that  came  down'  from  heaven,  which  far  ex- 
 ceeds that  which  tlie  fathers  eat  of  in  the  wilderness,  and  are  dead,  "  but  he  that  eats  of  this 
 manna,  shall  live  for  ever."  Here  also  at  tliis  marriage  supper  you  may  drink  of  the  anti- 
 typical  water  that  came  out  of  the  rock,  w'hich  is  of  admirable  virtue,  and  sweet  to  the  taste. 
 
 6.  Here  sinners  may  feed  im  tliose  precious  dainties,  which  kings  and  good 
 
 men  of  old  longed  for,  but  it  was  denied  them  in  that  manner  as  we  in  gospel-  Sf^ous"""* 
 
 days  have  it.     They  saw  Christ's  day  but  darkly.    They  beheld  this  marriage  men  desired 
 
 supper  afar  off,  as  it  is  solemnized  in  these  days,  it  prophesied  as  a  thing  to  come,  marriage"'" 
 
 "  In  this  mountain  shall  the  Lord  of  Hosts  make  a  feast,"  &c.,  Isa.  xxv.  6.  ftas'- 
 
 7.  The  King  hatli  now,  as  it  were  ojiened  his  princely  closet  of  his  choicest  , 
 rarities,  and  brings  forth  all  his  delicate  sweet-meats,  and  bids  us  eat.     Jesus  closet  open- 
 Christ  takes  now  his  spouse  into  his  banqueting-house  ;  "  This  is  the  day  of  the  *''• 
 gladness  of  his  heart."  Here  we  sit  with  the  King,  and  behold  him  m  his  arms,  whilst  we  are 
 ravished  with  his  love. 
 
 8.  Here  we  feed  on  the  blessings  of  union  and  communion,  with  the  Father,  u„j„„  ^^^ 
 and  the  Son,  and  have  tlie  fellowship  of  the  Spirit,  and  joy  in  the  Holy  Ghost,  communion 
 
 9.  Here  we  drink  of  the  wine  of  consolation,  which  those  who  taste  of,  soon  thfs'mar-  * 
 forget  their  sorrows.     Here  we  eat  the  bread  of  reconciliation,  and  drink  the  fiS!^"  '''i"''' 
 
 •  of.../^.  1,.  TT  /•!  1  f      Wmeofcon- 
 
 wme  of  free  justification,  and  adoption.  Here  we  tetl  on  tlie  sweet-meat  of  soiation  at 
 pardon  of  sin,  all  past,  present,  and  to  come  ;  and  on  peace  of  conscience,  which  ""*  supper. 
 is  a  continual  feast. 
 
 10.  Here  sinners  may  taste  of  those  heavenly  dainties,  which  the  glorified 
 
 saints  partake  of  in  abundance,  in  the  celestial  paradise;  though  our  vessels     The  saints' 
 
 1      .     1  1-     »       c  •        1         ,     1     •   ,  1  1  1    ,•  1  joys  are  of 
 
 can  take  m  but  a  little  of  it,  though  their  s  ai-e  enlarged,  yet  believers  here,  par-     the'same 
 take  of  the  same  joys,  the  same  in  quality,  though  not  as  to  degree,  or    i^oleJn' 
 quantity.  This,  my  bretliren,  is  that  "  Feast  of  fat  things,  a  feast  of  wine  upon     heaven, 
 the  lees,  of  lat  things  full  of  marrow,  of  wines  on  the  lees,  well  refined," 
 Isa.  xxv.  6. 
 
 This  feast,  saith  our  late  Annotator,  is  made  up  with  the  most  exquisite     ^'-  ^'^'^■ 
 delicate  provisions,  wliich  are  manifestly  meant  of  the  ordinances,  graces,  and  comforts, 
 given  by  the  Lord  to  his  saints. 
 
 11.  As  this  marriage  feast  consists  of  the  choicest  rarities,  and  varieties  of  heaven, 
 so  it  is  also  all  free.  It  is  free  to  sinners,  free  to  the  receivers,  but  costly  to  the  Provider 
 and  Founder  of  it.  It  cost  the  Father  dear,  and  the  Son  dear ;  but  all  that  are  bid  and 
 invited,  are  not  to  pay  one  farthing  for  any  thmg.  Sometimes  people  that  come  to  a  feast, 
 are  sumptuously  entertained,  but  yet  may  not  know  what  bill  may  be  brought  them ;  but 
 when  the  master  of  the  feast  says,  "  Gentlemen,  you  are  all  heartily  welcome,  but  here  is 
 not  a  fartliing  to  pay."  This  makes  them  cheerful.  Even  so  it  is  here,  God  bids  all  that 
 come  to  this  feast.  Welcome ;  but  it  is  all  of  his  own  fi-ee  gi-ace  ;  "  Wine  and  milk  without 
 money,"  &c.,  Isa.  Iv.  1,  2.  A  poor  sinner  may  say  with  Peter  and  John,  "  Silver  and 
 gold  have  I  none."  Yet  he  may  come  to  this  wedding,  and  eat  freely.  Oh  !  what  a  dis- 
 honour indeed  would  it  he  to  a  king,  that  bids  you  to  the  marriage  feast  of  his  Son,  should 
 any  of  you  bring  something  of  your  own,  and  set  it  upon  his  table,  in  the  midst  of  his 
 dainties  I  How  would  lie  frown  upon  you,  shuuld  you  do  tliis,  and  say.  Who  brought  this 
 hither  ?  Am  I  not  able  to  entertain  you  with  my  own,  but  you  must  bring  your  paltry 
 stuff?  Let  those  who  are  tainted  with  the  errors  of  Armuiianism,  or  Baxteriaiiism,  thmk 
 of  this,  who  stiive  to  mix  the  King's  wine  with  their  muddy  water,  or  mix  their  polluted 
 works  with  God's  free  grace.  How  doth  he  loathe  their  notions  of  fi-ee  will,  and  their 
 own  righteousness  !  Do  they  think  to  be  the  more  welcome  at  this  wedding,  because,  for- 
 sooth they  Would,  through  the  pride  of  tlieii'  base  hearts,  help  God,  and  bear  some  part  of 
 the  charge  of  this  feast  ?  As  if  the  Almighty  Jehovah,  was  not  rich  or  able  enough,  to  do 
 all  Himself  alone  !  Oh  !  how  fain  would  sorry  man  have  somewhat  to  boast  of,  and  glory 
 in,  of  their  own,  and  God  not  have  the  whole  honour  of  our  salvation  ? 
 
 VI.  A  wedding  dinner  of  a  prince  is  prepared  in  the  king's  own  house,  in     f*"  "»'■- 
 his  palace  ;  so  this  feast  is  prepared  and  made  in  God's  holy  mountain,  in  liis     u  made 
 church  ;  "  Sion  is  God's  habitation,"  it  is  the  King's  palace,  "  In  Salem  is  his     '"  ^"'"' 
 tabernacle,  and  his  dwelling-place  in  Sion,"  Psal.  Ixxvi.  2.     "  This  is  my  dwelling-place 
 for  ever,  here  will  I  dwell,"  Psal.  cxxxii.  14.     Thither,  sinners,  you  must  go,  thitjier  you 
 
 2  Q  2     ■ 
 
596  THE   PAKAIiLE   OF   THE   MAEEIAGE    SUri'EE.  [bOOK   III. 
 
 are  invited,  if  you  would  eat  of  this  supper ;  "  In  this  mountain  shall  the  Lord  of  Hosts 
 make  unto  all  people,  a  feast  of  fat  things,"  Isa.  xxv.  6. 
 
 The  church,  beloved,  is  Clirist's  banqueting  liouse,  or  liis  house  of  wine ;  "  He  hath 
 made  us  sit  down  together  iu  heavenly  places,  in  Christ  Jesus."  Do  you,  sinners,  think  to 
 feed  with  the  saints,  and  eat  of  this  supper,  whilst  you  remain  without  ?  This  marriage  is 
 not  kept  abroad  in  the  market-place,  iu  the  open  air  of  this  world.  You  must  not  expect 
 any  choice  entertainment  by  the  king,  if  you  come  not  to  court.  True,  some  that  come 
 to  tlie  door  only,  may,  perhaps  have  a  small  morsel  from  tlie  king's  table  ;  so  some  sinners 
 that  never  come  up  to  God's  terms  to  espouse  Christ,  have  the  ministry  of  the  word ;  they 
 may  taste  of  that,  though  they  feed  not  freely  on  it,  nor  of  Clirist  in  it.  I  do  not  say, 
 none  can  feed  on  lliis  feast,  but  such  that  are  of  this,  or  tliat  particular  churcli ;  but,  how- 
 ever, they  must  be  members  of  the  mystical  church,  of  the  universal  church.  But  tliey 
 that  are  convinced,  it  is  their  indispensable  duty,  to  join  with  the  visible  church,  and  have 
 an  opportunity  so  to  do,  it  may  be  feared,  if  they  sin  against  conscience,  whether  they  shall 
 ever  taste  of  the  King's  supper. 
 
 All  are  not  ^'^^-  ^  marriage  feast  is  prepared  for  such  that  are  invited ;  and  a  king  is 
 c»ned  or  bid  at  liberty  to  bid  or  invite  wliom  lie  pleaseth  ;  all  is  at  his  own  sovereign  plea- 
 "'"  sure.  Is  he  bound  to  bid  all  that  dwell  in  his  d(jminions  ?  No,  surely,  if  any 
 of  you  make  a  marriage  feast  for  son  or  daughter,  you  are  at  hberty  to  invite  whom  you  will ; 
 nor  can  any  justly  censure  you,  because  you  do  not  invite  all  that  dwell  in  your  parish. 
 So  it  is  here,  in  this  respect,  no  man  treats  himself,  invites  himself,  but  it  is  God's  prero- 
 gative to  bid  whomsoever  he  pleaseth,  though  many  tliat  are  invited,  do  not,  will  not  come  ; 
 yet  none  can  come  but  such  that  are  called  by  the  Gospel.  True,  "  many  are  called,  but 
 few  are  chosen."  But  God  doth  not  call  all  nations,  all  the  world  have  not  the  gospel 
 preached  to  them ;  no,  many  dark  regions  of  the  earth  never  heard  the  joyful  sound. 
 Though  we  hear  it  in  England,  few  ever  heard  it  in  India ;  the  antichristian  world,  the 
 Many  na-  Mahometan  world,  and  the  Pagan  world  have  it  not,  .and,  is  God  therefore 
 ipnorant  w"just  ?     God  foibid.     Is  he  deprived  of  that  liberty  of  his  own  will,  which, 
 
 of  this  in  such  a  ease,  none  can  deny  unto  man  ?     'May  not  God  act  from  his  own 
 
 not'cfaiied'^  sovereignty,  and  do  what  he  pleaseth  ?  "  Is  it  not  lawful  for  me  to  do  what 
 to  it.  I  will  with  my  own?  "  Matt.  xx.  15.     And,  though  God  is  pleased  to  aft'ord 
 
 the  gospel  to  England,  yet  all  in  this  nation  are  not  invited,  no,  not  all  of  this  city,  of  this 
 and  that  town,  or  parish,  nor  all  of  this  or  that  family.  See  what  God  says,  "  I  will  take 
 you  one  of  a  city,  and  two  of  a  family,  and  bring  you  to  Sion,"  Jer.  iii.  14.  He  called 
 and  invited  Abraham  of  old,  but  left  the  rest  of  liis  kindred  and  father's  house  in  gross 
 idolatry.  Was  he  unjust,  to  choose  the  nation  of  the  Jews,  and  leave  all  the  Gentile  nations 
 in  blindness  ?  Oh,  that  these  things  were  well  considered  !  Brethren,  God  might  have 
 refused  to  send  his  Son  to  espouse  one  of  Adam"s  race ;  he  might  justly  have  suffered  all 
 to  perish  in  theii-  sins.  "  I  ^\■ill  have  mercy,  on  whom  I  will  have  mercy,  and  I  will  have 
 compassion  on  whom  1  will  hiive  compassion,"  Rom.  ix.  15. 
 
 Great  joy  VIII.  A  marriage  feast  denotes  a  time  of  joy  and  mirth.     If  music  and 
 
 at  this  mnr-      meniment  be  ever  lawful  to  be  used,  it  is  at  a  wedding. 
 '"^^     '  ■  So  this  marriage  feast  doth  hold  forth  a  time  of  greatest  joy  to  sinners. 
 
 Should  a  prince  court  a  poor  virgin,  and  set  the  marriage  day,  and  invite  her  to  court,  to 
 be  taken  into  his  embraces,  would  not  this  fill  her  full  of  joy  ?  So  nothing  can  more  cheer 
 and  rejoice  the  hearts  of  lost  sinners,  than  the  news  that  Jesus  Christ  is  fallen  in  love  with 
 them,  and  has  appointed  the  marriage  day,  and  has  also  provided  a  marriage  feast,  and  in- 
 vited them  to  come  and  accept  of  his  love,  and  most  gracious  purpose  to  espouse  them  unto 
 himself;  "  Thou  shalt  rejoice  in  thy  feasts,  thou,  and  thy  sons  and  thy  daughters,"  At. , 
 Deut.  xvi.  14.  What  was  the  feast  of  the  tabernacle  a  type  of,  but  this  marriage  feast  ? 
 It  is  said,  when  Philip  came  down  to  the  city  of  Samaria,  and  preached  Christ  to  them, 
 and  they  believed,  "  there  was  great  joy  in  that  city,"  Acts  viii.  8,  and  great  cause  for 
 it!  What,  be  espoused  to  Christ !  Be  freely  just itied  by  God's  grace  !  Have  all  their 
 sins  pardoned,  and  not  see  cause  of  joy,  and  of  singing  God's  praises  ! 
 The  waiters  ^^-  ^^  ''*'  carriage  feast  of  a  prince,  there  are  waiters  who  are  persons  of 
 
 lit  this  feast,  lioiiour,  called,  maids  of  houour.  So  here  wisdom  "  lias  killed  her  beasts, 
 *'  "■  mingled  her  wine,  and  sent  forth  her  maidens, "  Prov.  ix.  2,  3 ;  which  are 
 
 the  ministers  of  the  gospel,  who  are  waiters,  or  such  that  attend  at  this  marriage  feast, 
 "  \Vho  are  to  give  to  every  one  his  portion  of  meat  in  due  season,"  Luke  xii.  4,2.  The 
 queen  of  Sheba  was  wonderfully  taken  with  the  sitting  and  attendance  of  Sol-  i  Kings  x.  s. 
 omon's  servants ;  noble  persons,  especially  kings,  have  noble  attendance.     Solomon  was  a 
 
sF.n^f.  X.]  THE  pahahle  of  Tiir  M\nniAOF.  svppFrt.  597 
 
 type  of  Christ,  anil  the  order  of  his  house,  and  attendance  of  his  servants  amazed  the  queen 
 of  Sheba.  But  besides  the  ministers  of  the  gospel,  tlie  holy  angels  attend  on  the  bride  and 
 bridegroom.  "  They  administer  unto  them  that  are  heirs  of  eternal  salvation,"  Heb.  i.  14. 
 This  shows  the  great  honour  Christ  doth  vouchsafe  unto  his  Saints.  What  are  the  minis- 
 ters of  Christ  on  earth,  to  those  blessed  angels  of  heaven,  who  he  commands  to  wait  upon, 
 and  minister  to  his  jieople  iiere. 
 
 X.  Sometimes,  perhaps,  at  a  marriage  feast,  all  that  are  invited,  will  not  come,  and, 
 for  theii-  neglect,  others  are  sent  to,  who  were  not  at  first  invited. 
 
 So  it  is  here,  the  Jews  were  iii-st  invited  to  this  marriage  supper,  but  they  refused  to 
 come  ;  and  we  poor  Gentiles  were  then  sent  to,  and  are  graciously  invited  ;  we,  who  lay 
 in  the  highways,  and  under  hedges,  that  we  may  partake  of  their  leavings,  and  sup  with 
 Christ. 
 
 APPLICATION'. 
 
 1.  I  infer.  That  God  is  exceeding  good  and  gracious  to  sinners,  it  is  beyond  all  the  con- 
 ceptions of  our  hearts,  and  expressions  of  our  lips.  Let  all  in  heaven  and  earth  stand  and 
 wonder  that  such  a  banquet  should  be  prepared,  and  such  invitations  vouchsafed,  to  vile 
 and  ungodly  ones. 
 
 EXHORTATION. 
 
 2.  0  bless  God  for  this  supper,  and  for  such  large  provision  prepared!  Whatencouragement 
 is  here  for  all  to  come  !  Here  is  enough,  "  Come  who  will."     But  to  proceed,     ^  j,  ^  g^eat 
 
 I  shall  show  you  what  a  feast  is.     This  is  my  next  gieat  work.  *«;»•'• 
 
 1.  Brethren,  this  is  a  great  and  large  feast ;  here  is  provision  for  multitudes,  the  quan- 
 tity is  great,  consisting  of  many  costly  dishes  ;  here  is  all ;  "  Who  can  understand  the  loving- 
 kindness  of  the  Lord  ?"  "  Hast  thou  entered  into  the  springs  of  the  sea  ?  or  hast  thou  walk- 
 ed in  the  search  of  the  depth  ?  who  can  number  the  clouds  in  wisdom  ?"  Job  xxxviii.  22, 
 37,  stand  and  wonder ! 
 
 2.  It  is  a  costly  banquet ;  the  life  of  the  bridegroom  went  to  purchase  J^j|j*  *^"""y 
 the  food  and  provision  of  this  feast ;  sirs,  gold  and  silver  cannot  purchase  the 
 
 least  morsel  of  this  banquet,  it  may  be  said  of  it,  as  Job  speaks  of  wisdom,  "  It  cannot  be 
 gotten  for  gold,  neither  shall  silver  be  weighed  for  the  price  thereof ;  it  cannot  be  valued 
 with  the  gold  of  Ophir,  with  the  precious  onyx,  or  the  saphire  ;  the  gold  and  the  crystal  can- 
 not equal  it,  and  the  exchange  of  it  shall  not  be  for  jewels  of  tine  gold,"  Job  xxviii.  15 — 17. 
 
 3.  It  is  a  noble  feast,  a  most  honourable  banquet,  a  most  magniticent  stately     jjj,  ^  noble 
 supper,  on  the   marriage  of  the  mighty  King,  the  royal  heir  of  both  worlds,     a  glorious, 
 here  earth  is  married  to  the  noble  line  and  ofi'spring  of  heaven,  it  is  therefore  a     ceutTJa^t.' 
 most  glorious  feast,  the  design  of  it  is  a  most  glorious  design,  (as  you  have 
 
 heard)  proceeding  from  a  most  glorious  cause,  and  is  attended  with  the  like  glorious  effects. 
 
 4.  It  is  an  heavenly  feast,  the  food  of  which  it  consisteth  is  heavenly  ;  itunnhca- 
 tlie  bread  eaten  here  came  from  heaven,  the  subject  it  feeds  is  heavenly,  viz.,  ^'^'y  '■-'""'• 
 the  soul  of  man  ;  and  tlie  nourishment  such  receive  that  feed  upon  it,  is  heavenly  nourish- 
 ment ;  the  company  that  here  sit  and  eat  together,  are  all  heavenly,  being  born  from 
 above  ;  tlie  music  that  is  at  this  banquet,  is  heavenly  music,  heavenly  songs,  sung  with  hea- 
 venly and  gracious  hearts. 
 
 5.  It  is  a  love  feast,  or  a  feast  made  wholly  up  of  love,  eternal  love  was  it  ja  a  love 
 the  spring  of  it ;  the  rise  and  cause  of  it  was  love,  the  design  and  purport  of    *''^*'- 
 
 it  is,  to  manifest  love,  infinite  love,  sweet  and  eternal  love,  soul-eiu'iching,  soul-delighting, 
 soul  satisfying,  and  soul  exalting  love  ;  here  the  rich  feed  the  poor,  the  rich  Creator  feeds 
 the  poor  lost,  undone  creature ;  the  rich  Saviour  feeds  the  miserable,  and  wretched  sinner. 
 
 6.  It  is  a  mysterious  feast ;  such  a  feast  as  to  what  is  meant,  and  held  itisamyste- 
 forth  by  it,  very  few  understand  ;  for  all  that  come  to  eat  and  feed  at  other  '<■'"<»"  ''■•''»'• 
 marriage  feasts,  do  not  marry  the  bridegroom,  nor  doth  eating  of  those  dainties  produce 
 such  an  eftVct  as  union  in  bonds  of  nearest  affinity,  with  the  lord  and  master  of  the  feast, 
 but  all  that  come  to  this  marriage  feast,  and  eat  of  this  food,  are  thereby  united,  or  espoused 
 to  Jesus  Christ ;  for  what  is  it  to  eat  of  this  provision,  but  to  believe,  or  receive  Jesus 
 Christ  by  faith  ?  by  which  means,  through  the  Spirit,  they  all  are  immediately  espoused  to 
 the  Lord  Jesus. 
 
 7.  It  is  a  wonderful,  a  full,  an  incomparable  feast :  Solomon's  provision  ^  j^  ,„  j„. 
 for  his  table,  was  nothing  unto  this  ;  no  feast  that  ever  was  made  by  any  compambie 
 king,  was  any  thing  to  this  ;  yet  Solomon's  i)rovisioii  for  one  day  amounted  to     ne«' *"''^ 
 
 a  large  bill,  viz.,  "  Thirty  measures  of  tiue  flower,  and  threescore  measures  of 
 
598  THE    PARABLE   OF    THE    MAKKIAGE    SUPPER.  [bOOK    UI. 
 
 meal,  ten  fat  oxen,  and  twenty  oxen  out  of  the  pastures,  and  an  Imndred  sheep,  besides 
 harts,  and  roe-bucks,  and  fallow  deer,  and  fatted  fowl,"  1  Kings  iv.  22,  23.  But  alas  ! 
 the  supper  of  tliis  King,  i.  e.,  the  great  God,  is  far  richer,  and  more  abundant  store,  more 
 in  quantity,  and  richer  far  in  quality  :  the  lamb  that  is  ready  slain,  and  prepared  to  be 
 eaten  at  this  feast,  is  more  in  worth  and  value,  than  ten  thousand  feasts,  and  every  thing 
 that  can  be  contained  in  them,  that  ever  was,  or  can  be  made  by  mortals  ;  nay,  worth 
 more  than  ten  thousand  worlds  :  the  water  that  is  here  drank  at  this  wedding,  one  drop 
 of  it  is  better  than  ten  thousand  tuns  of  the  rarest  wine  than  ever  was  provided  at  any 
 other  feasts  :  it  is  the  water  of  life,  all  such  that  drink  of  it  shall  never  die.  "  Whosoever 
 drinketh  of  the  water  that  I  shall  give  him,  shall  never  thirst ;  but  the  water  that  I  shall 
 give  him,  shall  be  in  him  as  a  well  of  water,   springing  up  into  eternal  life,"  John  iv.  14. 
 
 The  bread  at  this  feast  came  down  from  heaven ;  "the  bread  of  God  is  he  which  cometh 
 down  from  heaven,  and  giveth  life  unto  the  world,"  John  vi.  33.  Bread  of  life,  spiritual 
 bread,  heavenly  bread,  or  true  bread  from  heaven,"  He  that  eateth  thereof  shall  never  hun- 
 ger," John  vi.  35. 
 
 At  this  feast  we  eat  of  the  hidden  manna  of  election,  and  of  the  sweet -meats  of  spiritual 
 knowledge,  and  divine  and  saving  illumiuations,  and  feed  on  the  marrow  of  justification, 
 and  pardon  of  sin,  and  on  the  honey-comb  of  free  grace,  and  drink  of  those  consolations 
 that  are  in  Christ,' and  the  fellowsliip  of  the  Spirit,  and  bowels  of  mercy,  on  the  comforts  of 
 love,  on  the  choice  rarity  of  a  lively  hope,  and  taste  of  the  oil  of  joy,  peace  of  conscience, 
 and  the  fat  of  ordinances,  and  the  sweetness  of  the  ])roniises,  and  blessings  of  the  word, 
 that  is  sweeter  than  honey,  or  the  honey-comb  ;  better  than  gold,  yea  than  much  fine  gold. 
 Here  we  are  stayed  with  flagons,  and  comforted  with  apples,  being  sick  of  love. 
 
 Here  we  eat  of  the  rarities  of  the  covenant  of  grace,  and  are  deUghted  with  the  effects 
 and  fruits  of  saving  faith,  and  may  taste  of  the  blessings  of  assm-ance. 
 
 Now  put  all  these  together,  and  then  say,  this  is  a  marriage  feast  indeed;  Oh,  who 
 would  not  come  unto  it,  that  are  invited  !  (jli  know  ye  poor  sinners  (that  hear  me  this  day) 
 you  are  some  of  them,  you  are  again  bid  to  this  marriage ;  what  are  your  resolutions  ?  Will 
 you  come  ?  Do  you  think  these  things  are  but  stories  ?  or  are  you  persuaded  of  the  truth 
 and  reality  of  them  ?     How  then  can  you  refuse  to  embrace  Jesus  Christ. 
 
 CONSOLATION. 
 
 Oh  !  and  what  is  the  happiness  of  all  those  that  are  come  and  do  partake  of  this  supper  ! 
 Let  such  be  thankful,  and  Uve  answerable  to  such  privileges.    But  no  more  at  this  time. 
 
 SERMON    XI. 
 
 Come,  for  all  things  are  now  ready. — Matt.  xxii.  4,  Luke  xiv.  17. 
 The  last  day  I  closed  with  the  second  general  head. 
 
 I  have  shewed,  what  a  kind  of  feast  this  marriage  feast  is,  I  shall  proceed  to  the  next 
 thing. 
 
 Thirdly,  I  shall  shew  you,  what  is  meant  by  all  things  being  now  ready.      And, 
 ■    1.  What  these  words  do  imply,  "  all  things  are  now  ready." 
 
 2.     Shew  you,   what  these  things  are,  that  are  nov/  ready. 
 
 ^^gj  jg  I.  These  words,  now  ready,  do  imply,  that  the  sinner  that  is  invited,  is  not 
 
 meant  by  all     to  bring  an3rthing  with  liim  to  this  wedding,  to  entertain  himself  ;  no  morsel 
 
 rcady^  ^"^    of  his  Own,  nothing  is  requked  of  him.  Unless  it  be  an  hungry  stomach,  or  a 
 
 thirsty  soul ;  "  If  any  man  thirst  let  him  come  to  me  and  tbink,"  John  vii. 
 
 36,  37. 
 
 Object.  Some  perhaps  may  say,  is  he  not  to  bring  a  wedding  garment  with  him  ? 
 
 Answ.  No  person  will  be  entertained  without  a  wedding  garment ;  but  that  is  not  of 
 the  sinner's  own  providing,  nor  can  he  prepare  it,  he  hath  nothing  to  make  it  of ;  the  wed- 
 ding garment  is  a  very  rich  robe,  (as  you  will  hear  hereafter)  but  a.'l  a  man's  own  right- 
 eousness is  not  worth  one  farthing  in  God's  account,  being  compared  to  filthy  rags :  the 
 wedding  garment  is,  my  brethren,  given  to  those  that  come  and  eat  of  tliis  marriage  supjier ; 
 and  it  is  among  those  things  that  are  ready,  and  it  is  one  of  the  first  things  that  the  sinner 
 that  comes  ought  to  look  after,  and  if  he  hath  it  not,  there  will  be  no  room  for  him  at  this 
 wedding. 
 
SEllM.    XI.]  THIC    I'aU.VCLI:    <iV    Tir/.    MvllKiAfiE   SUl'l'KE.  599 
 
 n.     These  words,  all  things  are  now  reaily,  ilo  imply,  that  all  the  provision  of  this 
 marriage  feast,  is  of  God's  providing  ;  and  that  all  is  of  his  own  free  grace,  through  Jesus 
 Christ ;  all  things  are  of  God,  who  hath  reconciled  us  unto  himself  by  Jesus  Clirist,  etc. 
 "  ^y  g'"ace  ye  are  saved."     2  Cor.  v.  18.     Eph.  ii.  8. 
 
 III.  These  words  do  imply,  that  all  things  that  concern  our  salvation  and  justification, 
 are  all  ready  purchased,  provided,  and  prepared  fur  us  :  the  Lamb  of  God  is  not  now  to  be 
 slain,  but  he  is  already  slain  ;  satisfaction  is  not  to  be  made  to  God's  justice  by  anytliing 
 Jesus  Christ  is  to  do  in,  or  for  the  sinner  that  is  invited  ;  no,  but  justice  is  already  satisfied, 
 and  sm  is  expiated  already  by  Jesus  Christ.  Heb.  ix.  2(5,  28,  cap.  10,  10. 
 
 A  robe  of  righteousness  is  not  to  be  prepared,  or  wrought  by  the  Spirit  of  God,  (much 
 less  not  by  the  sinner  himself)  but  tliat  this  robe  of  righteousness  is  by  Jesus  Christ 
 wrought  out  for  us,  by  his  active  and  passive  obedience,  and  it  is  ready  to  be  put  upon 
 every  sinner  that  comes  to  this  wedding. 
 
 If  brethren,  [faith]  was  this  wedding  garment,  either  as  a  sacred  habit  or  grace  of  the 
 Spirit  in  the  soul,  or  as  the  act  of  the  soul,  then  it  could  not  be  said,  that  all  things  are 
 now  ready  ;  because  the  words  denote,  that  all  the  provision  is  made  for  us,  without  us, 
 not  within  us  ;  that  righteousness  by  which  sinners  are  justified  at  God's  bar,  is  not  a  righ- 
 teousness wrought  in  them,  but  without  tliem,  m  the  person  of  Christ,  and  it  is  put  upon 
 all  that  do  believe  in  Christ,  whose  obedience  is  the  meritorious,  and  the  material  cause  of 
 our  justification,  he  has  done  all,  in  respect  of  our  justification,  the  robe  is  made,  although 
 the  Holy  Spirit  has  not  done  all  his  work  as  to  the  applii'ation  of  Christ's  righteousness, 
 blood,  and  merits,  to  poor  sinners,  yet  the  Holy  Spiiit  is  ready  to  enhghten,  to  quicken, 
 to  regenerate. 
 
 IV.  These  words,  now  ready,  may  respect  the  clearness  and  fullness  of  the  gospel  pro- 
 vision, and  revelation  of  it  above  the  law,  "  The  law  made  nothing  perfect,"  Heb.  vii.  19, 
 Lut  the  gospel  doth  :  now  we  need  no  higher,  no  other,  or  clearer  revelation  or  discovery  of 
 God,  Christ,  and  salvation.  The  law  shadowed  forth  (in  its  types  and  ceremonies)  the  gospel, 
 but  all  things  then  were  not  fully  ready,  to  be  presented  to  our  open  view,  as  in  the  gospel 
 they  are. 
 
 v.  Now  ready,  may  denote,  they  were  not  so  ready  until  now  ;  and  they  are  so  ready 
 now,  that  God  seems  to  wait  for  his  guests  ;  and  Clu'ist  hath  now  no  more  to  do,  but  to 
 receive  and  embrace,  and  bid  all  welcome,  that  come  to  this  marriage  ;  and  they  therefore 
 carry  a  sharp  reproof  to  all  that  make  not  haste  to  come  to  this  wedding :  shall  God's 
 costly  supper  be  quite  ready,  and  Christ  the  Bridegroom  stay  for  us,  and  we  not  hasten 
 away  ? 
 
 Lastly,  it  is  a  strong  motive  to  sinners  to  come  away,  it  is  supper-time,  and  all  tlnngs 
 are  quite  ready,  Luke  xiv.  17. 
 
 Secondly,  I  shall  show  you,  (how)  what  tliose  tilings  are  which  are  now  ready. 
 
 1.  Here  is  the  mighty  God,  who  was  greatly  offended,  and  full  of  wrath,     q^^  j,  ^j.^^- 
 ready  pacified  and  reconciled  in  Christ,  to  all  that  come  to  this  wedding ;     pacified  and 
 "  Fury  is  not  in  me :"  'fury  was  in  him,  but  in  Christ  it  is  put  away  ;  "  This     ciiri"t.'  ^  '" 
 is  my  beloved  Son,  in  whom  I  am  well  pleased."  "  For  if,  when  we  were  ene- 
 mies, we  were  reconciled  to  God,  by  the  death  of  his  Son,"  &c..  Matt.  iii.  17,  Rom.  v.  10. 
 
 The  reconciling  sacrifice  is  oflered,  that  atoned  for  our  offences,  yet  none  but  they  that 
 believe  receive  the  atonement. 
 
 The  price  is  paid,  but  the  captive  may  not  presently  be  discharged,  Ins  fetters  may  not 
 be  knocked  off,  Christ's  blood  may  not  yet  be  applied,  but  it  shall  be  to  all  them  for  whom 
 
 "ledied.  God  the  Fa- 
 
 2.  The  blessed  God  and  Father  is  ready  to  receive  all  that  come  to  this  mar-  tiitr  is  ready 
 riage  supper  ;  he  stands  ready  with  his  arms  spread  open  to  embrace  them,  sinnere!''""'* 
 and  bid  them  welci.me,  let  them  be  never  such  sinners,  profuse  prodigals,  that 
 
 have  wasted  all  then:  substance  on  harlots  ;  Sirs,  were  not  sinners  besides  themselves,  sure 
 they  would  liaste  away  to  tins  supper,  or  arise  and  go  with  the  [Jiotligal  to  their  Father ; 
 it  is  said,  "  And  when  became  to  himself  he  said,  how  many  hired  servants  of  my  father's 
 have  bread  enough,  and  to  spare,  and  I  perish  with  hunger  :  1  will  arise  and  go  to  ray 
 father,"  Luke  xv.  17.  Well,  and  will  his  father  receive  liim,  shall  ho  be  entertauied  tliat 
 hath  thus  sinned,  thus  offended?  Yea,  his  father  no  sooner  saw  him,  though  he  was 
 "  afar  of}',"  but  he  had  compassion,  and  ran  to  meet  him. 
 
 By  the  Father  of  this  prodigal,  the  great  God  is  meant,  and  by  the  prodigal  an  ungodly 
 sinner,  one  that  has  been  most  pnjfaiie,  and  abominably  wicked.  God  doth  Seetlicpara- 
 uot  stand  ready  only  to  receive  a  retmning  sinner,  until  he  come  home,  but     ''''=    "''   ""^ 
 
fiOO  THE    TATIAr.T.F.    OF    TIIF.    MAF.r.IAr.K    RTTPFr.  [bOOK    III. 
 
 i,ro.ii2ni  li(^  runs  to  meet  liim  ;  indeed,  he  knows  that  there  are  such  obstructions,  or 
 
 "'"■'"''■  obstacles  in  the  way,  that  they  cannot  come  to  Jesus  Clirist,  imh'ss  he  draws 
 
 them,  unless  lie  helps  them,  or  brin^js  them,  by  the  power  and  influences  of  his  Spirit. 
 But,  0  see  how  ready  God  is  to  embrace  returning  sinners  !  The  father  "  fell  on  the 
 neck  of  his  prodigal  son,  and  kiss(;d  hiui,"  Luke  xv.  20.  Though  your  sins  be  as  red 
 as  scarlet,  as  red  as  crimson  ;  though  you  have  done  as  many  evil  things  as  you  could,  yet 
 if  you  couieto  Christ,  the  Father  stands  ready  to  bid  you  welcome,  Jer.  iii.  5. 
 ■,3«  r'miy  ^-  Ji^sns  Christ  is  also  ready  to  espouse  all  poor  sinners  that  (-ome  to  liim, 
 til  reci'ivu  iifi  or  that  conic  to  this  marriage  sup])er  :  he  stands  waiting,  louking  out,  fas  it 
 tiifiiiariittgc.  were)  to  see  who  comes  unto  him,  that  he  may  manifest  himself,  in  all.his 
 perfections,  and  personal  exeellencie^s,  to  them,  in  the  ministration  of  the  gos- 
 pel ;  saying  unto  lliem,  "  Beliold  m(',  behold  me  ;  look  unto  me  and  be  ye  saved,  all  the 
 ends  of  the  earth,"  Isa.  Ixv.  1,  Isa.  xlv.  22. 
 
 Jesus  Christ  stands  ready  waiting,  having  all  his  glorious  wedding  robes  on,  being 
 every  way  decked  as  a  bridegi'oora  for  the  bride ;  and  says,  "  Come  unto  roe  all  ye  that 
 labour,  and  are  heavy-laden,  and  I  will  give  you  rest,"  Matt.  xi.  28.  They,  and  they 
 only  that  believe  in  Christ,  that  come  to  Christ,  do  enter  into  rest.  Christ  is  the  only  rest 
 for  the  soul ;  there  is  rest  from  the  labour  and  sore  bondage  of  the  law  ;  in  him  is  rest, 
 also,  from  the  guilt  of  sin,  and  from  the  fear  of  wrath,  and  divine  vengcumce,  the  jninish- 
 mcnt  of  sin  ;  and  Jesus  Christ  is  ready  to  give  this  rest  to  all  that  believe  in  him,  or  that 
 come  to  this  wedding  sqiper  ;  "  All  that  the  Father  givetli  nie,  shall  come  to  me  ;  and  he 
 that  comes  to  me,  I  will  in  no  wise  cast  out,"  John  vi.  37. 
 
 The  wedding  '^-  And,  as  I  have  hinted,  here  is  also  a  wedding  garment  ready,  it  is 
 gnrment  ia  wrought  by  Jcsus  Christ,  he  made  it ;  it  is  not  to  be  made  or  spun  out  of 
 '^'^'"  "'  our  bowels ;  the  sinner  hath  no  stuff,  no  materials  to  make  this  garment  of ; 
 
 it  is,  brethren,  a  robe  that  is  compared  to  cloth  of  gold,  "  Upon  the  right 
 bk.  "of''"thc'  ''»'"!  '•>''  "land  the  queen,  in  gold  of  Opliir,"  I'sal.  xliv.  0  ;  it  is  made  of  the 
 prortigjil  sou  choicest  gold  ;  it  is  said,  "  her  clothing  is  wrought  gold  ;"  this  is  not  that  glory 
 Jiook  II.  that  is  within  her,  but  it  is  a  robe  put  upon  her.     True,  "  The  king's  daugh- 
 
 ter is  all  glorious  within,"  ver.  13.  This,  no  doubt,  refers  to  the  graces  of  the 
 Spirit,  and  to  her  inward  holiness,  or  the  righteousness  of  sanctilication  that  is  withm,  or 
 iilherent ;  but  her  clothing,  that  is  prepared  for  her  without,  and  putu]ion  her,  is  wrought 
 gold  :  the  matter  of  this  garment  (saith  a  divine)  was  prepared  by  the  Father,  the  tirst 
 Person  of  the  Trinity :  the  Son  he  wrought  it,  he  made  the  garment,  by  his  jierfect  obe- 
 dience to  the  law  of  God,  and  suffering  the  penalty  thereof  in  our  room ;  and  the  Holy 
 Ghost  puts  it  upon  the  soul,  he  applies  Christ's  merits ;  he  unites  us  to  Christ,  and  works 
 faith  in  us,  and  so  puts  this  glorious  robe  on  our  souls. 
 
 .  But,  pray  brethren,  see,  I  beseech  you,  to  take  care  rightly  to  distinguish  between  the 
 garment  of  justilication,  and  that  of  sanctification  ;  many  confound  these  two  together, 
 and  strive  to  mix  our  inherent  righteousness  in  our  justiticatiiin,  with  the  righteousness  of 
 Christ :  this  was  that  error  that  Mr.  Baxter  led  the  jjcoplc  into  (though  I  hope  he  was  a 
 good  man,  God  might  open  his  eyes  before  he  dieil.)  It  is,  sirs,  a  dangerous  thing  to  ad- 
 liere  to  such  a  notion  ;  this  is  to  make  our  justification  to  be  jiartly  by  works,  and  partly 
 by  grace.  I  tell  you  once  again,  all  works  of  righteousness,  either  done  by  us,  or  wrought 
 in  us,  are  utterly  excluded  in  our  free  justification.  0 !  how  do  I  long  to  see  you  all 
 well  established  in  this  great  fundamental  truth  of  the  gospel !  "  If  it  be  by  grace,  then 
 it  is  no  more  of  works,  otherwise  grace  is  no  more  grace  ;  but  if  it  be  of  works,  then  it  is 
 no  more  of  grace,  otherwise  work  is  no  more  work,"  Bom.  xi.  C.  Our  justilication  in 
 the  sight  of  God,  is  as  much  of  free-grace,  as  is  our  election  and  eflectual  caUiiig.  "  He 
 that  worketh  not,  but  believeth  on  him  that  justifieth  the  ungodly,  his  faith  is  counted  for 
 righteousness,"  lioin.  iv.  5.  In  the  Lord,  shall  one  say,  have  I  righteousness  and  strength, 
 not  iu  ourselves,  but  in  the  Lord ;  "  Who  of  God  is  made  unto  us,  wisdom  and  righte- 
 ousness, sanctification  and  redemption,"  1  Cor.  i.  30.  This  is  the  wedding  garment  that 
 is  ready.  Do  not  think  you  must  bring  this  robe  along  with  you,  that  come  to  this  mar- 
 riage supjier  :  no,  no,  all  our  righteousness  is  but  as  dung,  compared  to  this  righteousness : 
 "  He  made  him  sin  for  us,  who  knew  no  sin,  that  we  might  be  made  the  righteousness  of 
 God  in  him,"  2  Cor.  v.  21. 
 
 A  physician  ^^'  ^^^^'^  '*  Christ  as  a  skilful  and  able  Physician,  ready  to  heal  all  your 
 to  heal  sin-  wounds,  and  sickness  of  your  souls ;  he  that  is  our  Bridegroom  to  espouse  us, 
 '"'"■  is  our  Physician  (I  told  you)  to  heal  us.     Sirs,  you  must  not  think  to  get 
 
 rid  of  your  sins,  ur  cured  of  your  sores,  before  you  come  to  Christ ;  you  must  come  to 
 
SEEM.  XI.]  TiiK  rAr.AtsLF:  OF  TiiK  NfAnr.iAr.i:  sitpfI!.  COl 
 
 him  as  sinners  ;  "  The  whole  need  not  a  physician,  hut  they  that  an^  sick,"  Matt.  ix.  12. 
 Nothinfj  can  hoal  our  wounds,  but  the  bhxiJ  of  our  Pliysician,  applied  by  faitli  to  our  Sfiuls. 
 Siuners  when  they  first  come  to  Christ,  are  wounded  in  every  part  and  faculty  of  their 
 souls  ;  "From  the  crown  of  their  heads  to  the  .soles  of  their  feet,  there  is  nothing  hut 
 wounds,  bruises,  and  putrifying  sores,"  Isa.  i.  (3.  But  he  stands  ready  to  heal  all  that 
 come  to  this  marriage  feast. 
 
 1.  He  heals  the  plague  of  a  hard  heart;  he  breaks  this,  and  none  but  he  ^,,jt  a„. 
 can  break  the  heart  of  stone,  and  take  it  away  ;  "  I  will  take  the  stone  out  <;•'*■'  Christ 
 of  your  flesh,  and  will  give  you  a  heart  of  flesh." 
 
 2.  He  it  is  that  heads  our  stubborn  and  obstinate  wills ;  "  Ye  will  not  corae  to  rae,  that 
 ye  may  have  life,"  John  v.  4<J.  It  is  Giirist  that  bows  and  subjects  the  rebellious  will ; 
 "  My  people  siiall  be  willing  in  the  day  of  my  jwwer,"  Psal.  ex.  3. 
 
 3.  He  cures  us  of  that  great  blindness  of  our  understanding  ;  it  is  he  that  hath  the  eye- 
 salve,  to  open  tlieir  eyes  that  were  born  blind,  and  none  but  he  ;  "  I  counsel  thee  to  buy  of 
 me  gold  tried  in  the  lire,  tliat  thou  mayest  be  rich,  and  white  raiment,  that  thou  mayest 
 be  clothed,  that  the  shame  of  thy  nakedness  do  not  appear ;  and  anoint  thine  eyes  with 
 eye-salve,  that  thou  mayest  see,"  Rev.  iii.  18.  He  is  appointed  of  God  to  0|)en  blhid 
 eyes ;  all  men  are  born  blind,  spiritually  blind,  and  no  man  can  see  till  Christ  opens  their 
 eyes. 
 
 4.  It  is  he  tliat  must  cure  the  soul  of  that  tympany  of  pride  :  man  naturally  is  con- 
 ceited, and  very  ])roud  and  rich  in  his  own  fancy  ;  but  Jesus  Christ  shows  him  his  poverty 
 and  wretchedness,  and  brings  him  to  his  feet,  even  to  clothe  himself. 
 
 5.  Christ  cures  our  s<ju1s  of  that  carnality  that  is  in  our  afleetions  ;  mankind  naturally 
 have  their  hearts  set  upon  earthly  things  and  objects. 
 
 0.  Here  is  a  fountiiin  reiidy  to  wash  the  poor  polluted  sinner  from  all  its  ^  reantain 
 filtliiness  :  you  must  not  think  you  are  to  wash  yourselves  from  your  p(dlu-  reaiiy  u> 
 tion,  and  then  come  to  Christ,  then  come  to  this  marruig<;  supper,  then  espouse  """ 
 Christ ;  as  if  you  thought  he  would  not  acce|)t  you,  receive  you,  espoase  you,  iir  your 
 blw)d  and  lilth.  0  take  heed,  for  the  Lurd's  sake,  of  this.  You  are  not  first  washed, 
 and  then  believe,  then  come  to  Christ,  or  espouse  him :  pray  see  what  he  says  by  the  pro- 
 phet Ezekiel,  "  And  when  I  passed  by,  and  saw  thee  polluted  in  thy  own  blooil,  I  said  to 
 thee,  live.  Y^ea,  I  said  unto  thee,  when  thcni  wast  in  thy  blood,  live.  Now  when  I  passeJ 
 by  thee,  and  looked  upon  thee,  behold  thy  time  was  the  time  of  love,  and  1  spread  my 
 skirt  over  tliee,  and  covered  thy  nakedness,"  Ezek.  xsi.  C,  8.  That  is,  I  cast  upon  thee 
 my  robe  of  righteousness  ;  "  Yea,  I  sware  unto  thee,  and  entered  into  covenant  with  thee 
 saith  the  Lord  God,  and  thou  becamest  mine."  Christ  first  saw  us  p<jlluted  in  our  blood, 
 and  died  f(jr  us.  Again  he  looked  upon  us,  to  call  us  to  this  marriage  feast ;  this  was  also 
 the  time  of  his  love,  when  we  lay  in  our  sins,  and  were  originally  and  actually  defile<l  and 
 polluted,  and  when  we  were  in  this  condition,  he  sware  to  us,  and  entered  into  a  con- 
 jugal covenant  with  us,  or  was  pleaseil  them  to  espouse  us,  and  make  us  his  own;  and 
 now  see  what  follows,  "  then  I  w.xshed  away  thy  blood  from  thee,  and  I  anointed  thee  with 
 fresh  oil,"  Exek.  xvi.  9.  This  refei-s  t)  the  sanctifying  virtue  of  the  Holy  Spirit ;  the 
 sinner  is  not  to  wash  himself  fnst,  and  then  come  to  Christ ;  but  c<jme  Christ  that  he  may 
 be  washed.  Sanctilication  dotli  not  precede  our  union  with  Christ,  but  follows,  (it  is  an 
 effect  thereof)  at  least  in  order  of  nature,tlioHgh  not  in  onler  of  time. 
 
 VII.  The  Holy  Spirit,  the  third  person  of  the  blessed  Trinity,  is  ready  to     The  Holy 
 discharge  his  office,  to  all  sinners,  who  are  made  willing  to   come  to  this     J^.jX'^ 
 marriage,  or  are  chfts^-n  ones.     His  work  is  to  quicken,  or  to  infuse  a  vital     <iuicken 
 principle  into  the  soul  ;  no  sinner  can  come  until  this  is  done,  where  there  is     He™,  fcc? 
 no  life,  there  can  l>e  no  motion. 
 
 The  work  of  the  Spirit  is,  to  enlighten,  to  renew,  or  regenerate  the  soul ;  and  all 
 this  the  Holy  Spirit  is  ready  to  do,  for  all  those  that  God  hath  chosen  and  called  to 
 this  wedding. 
 
 VIII.  Free  grace  in  God,  is  ready  to  adopt  all  for  sons  and  daughters 
 
 who  c<jme  ;  "  because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son     -AJopt'on  i* 
 into  your  hearts,  crjing  Abba  father,"  Gal.  iv.  G.     This  ariseth  from  the     "oafm"d  on 
 favour  of  God ;  "  to  as  many  as  received  him,  to  tlieni  gave  he  power  (or     JlJ'"uri,t*"°* 
 privileges)  to  become  the   sons  of  God,  even  to  as  many  as  believe  on  his 
 name,"  John  i.  12.     Such  are  no  more  servants,  but  sous. 
 
 IX.  Here  is  a  Lamb  ready  slain,  and  prepared,  as  choice  food  for  the     Bread  and 
 soul  to  feed  upon,  with  bread  and  water  of  life,  and  all  other  spiritual  var-    ilVe«'dyV''^° 
 ietics,  suitable  for  such  a  marriage  bupper. 
 
G02  THE    PARABLE   OF   TIIK     MAEUIAGE    SUPl'ER.  [BOOK    HI. 
 
 Spiritual  ^-     Here  is  tlie  great  master  of  spiritual  music  ready,  to  rejoice  and  cheer 
 
 music  is  all  the  guests  tliat  come  to  this  wedding. 
 
 The  Holy  Gliost  lills  the  heart  with  grace  and  peace,  peace  with  God,  and 
 peace  of  conscience,    and  joy  iu    believing ;  "  and  they  began  to  be   meny  :  now  the 
 elder    son   was  in  the  field,  and   as  he  came,  and  drew  nigh  to  the  house,  he  heard 
 Ornaments       music  and  daiicing,"  Luke  xv.  24,  25. 
 of  grace  XI.  Here  is  an  ornament  of  grace  ready,  like  a  crown  unto  thy  head,  and 
 
 chains  beyond  gold,  to  put  "  about  thy  neck,"  Prov.  i.  9  ;  and  a  ring  ready 
 to  put  upon  thy  finger,  with  this  motto,  "  lly  beloved  is  mine,  and  I  am  his."  Every 
 soul  that  espouseth  Jesus  Cluist,  is  veiy  richly  adorned  m  the  inward  man,  with  the 
 giace  of  tlie  Holy  Spu-it. 
 
 XII.  Here  is  pardon  ready,  under  the  broad  seal  of  heaven.  Pardon  !  per- 
 Bin'^u'ready.      ''^P^  ^°™®  ™^y  ^^3^'  ^^"^^  I'ii^ge  and  extensive  is  it  ?    Is  it  a  pardon  of  all  my 
 
 sins,  that  ever  I  have  committed  against  God  ?  and  not  only  a  pardon  of  all 
 past,  but  is  it  of  all  to  come  also  ? 
 
 I  answer.  It  is  a  pardon  of  all  sins  past,  present,  and  to  come,  as  to  that  vindictive 
 wrath  that  is  due  to  them  ;  although  jierhaps  tlie  soul  may  not  see  it  quickly,  or  have  the 
 feeling  comfort  of  it  in  Ms  own  conscience.  Nay,  God  may,  for  present  and  future  sins, 
 be  displeased  and  offended,  and  as  a  tender  Father  may  correct  the  child  he  loves,  yet  he 
 Psai.  ixxxix.  '^"^  not  disown,  nor  turn  bis  child  out  of  his  house,  nor  remove  his  loving- 
 31,  35.  kindness  from  it.  I  mean,  there  cannot  be  a  breach  made  on  our  justification, 
 
 God's  covenant  of  peace  he  wiU  not  break,  union  with  Christ  cannot  be  lost.  "  There  is 
 therefore  now  no  condemnation  to  them  that  are  in  Christ  Jesus,"  Rom.  viii.  1.  If  all  sins 
 present  and  to  come,  of  believers,  as  to  vindictive  wrath,  were  not  forgiven,  then  there 
 might  be  condemnation  due  to  them  that  are  in  Cluist  Jesus  ;  for  that  sin  that  is  not  for- 
 given ;  as  touching  that  just  wrath  and  tUvine  vengeance  that  is  the  demerit  of  it,  binds  the 
 soul  under  eternal  condemnation,  but  such  "  That  believe  in  Clu'ist,  shall  not  come  into 
 condemnation,  but  are  passed  from  death  to  life,"  John  v.  24.  That  is,  they  are  passed 
 out  of  a  state  of  spiritual  death  and  condemnation,  and  are  always  in  a  state  of  eternal  life, 
 and  shall  at  last  pass  into  it  actually.  "  For  by  one  offering  he  hath  perfected  for  ever 
 them  that  are  sanctified,"   Heb.  x.  14. 
 
 strong  con-  XIII.  Here  is  a  cup  of  strong  consolation  ready,  enough  to  ravish  the  souls 
 
 Miiation  rea-      of  all  that  espouse  the  Son  of  God,  or  rather  that  are  espoused  by  him  ;  God 
 
 having  passed  both  his  word  and  oath  to  cunfirm  his  covenant,  even  salvation 
 to  aU  his  seed;  "Wherein,  God  willing  more  abundantly  to  show  unto  the  heirs  of  promise 
 the  immutabUity  of  his  counsel,  confirmed  it  by  au  oath  ;  that  by  two  immutable  tilings 
 in  wliith  it  is  impossible  for  God  to  lie,  we  might  have  strong  consolation,  who  have  fled 
 for  refuge,  to  lay  hold  upon  the  hope  set  before  us,"  Heb.  vi.  17,  18. 
 
 This  is  enough  to  cheer  our  drooping  spirits  to  the  fuU,  and  to  vanquish  all  doubts  and 
 fears  for  ever.  God  can  as  soon  lie,  or  be  guilty  of  perjury,  (wliich  is  the  highest  blas- 
 phemy to  say)  as  that  one  believer  shall  eternally  be  lost,  or  perish  for  ever.  Sure  such 
 who  refuse  to  come  to  Christ,  esteem  the  consolations  of  God  to  be  but  small,  and  the  rea- 
 son of  it  is,  because  the  consolations  and  comforts  of  this  world,  are  gi'eat  with  them,  they 
 value  earth  above  heaven,  aud  the  pleasures  of  sin  more  than  joy  in  the  Holy  Ghost. 
 
 XIV.  Here  are  the  servants  of  Christ  ready.  I  mean,  his  ministers,  to 
 i^tCTsready "  S"^'*^  ^^^^  ^^^^  "^o™^  ^^^  right-hand  of  fellowship,  and  to  break  the  bread  of 
 to  watch  life  imto  them  ;  yea,  "  To  give  every  one  his  portion  of  meat  in  due  season." 
 safiits.'*           They  will  witliliold  notliing  from  them,  that  theii-  Great  blaster  hath  appointed 
 
 for  them ;  "  And  how  I  kept  back  nothing  that  was  profitable  unto  you,  but  have 
 showed  you,  and  taught  you  pubKcly,  aud  from  house  to  house,"  Acts  xx.  20.  Agam  be  . 
 saith,  "  For  1  have  not  shunned  to  declare  unto  you,  aU  the  counsel  of  God,"  ver.  27.  Mi- 
 nisters ai'e  ready  to  watch  for  their  souls. 
 
 XV.  Nay,  my  brethren,  here  are  the  angels  of  God  ready  also,  to  conduct 
 toTuard'^and  ^^^^'  ^o  guard  them,  to  defend  them,  and  to  minister  to  all  that  shall  be,  or 
 defend  the  are  beirs  of  eternal  life.  "  They  are,  saith  Eeverend  Bifield,  appointed  as 
 saiuts.  special  attendants  about  Clmst,  as  the  Messiah  ;  and  they  serve  also  as  minis- 
 tering spirits,  to  keep  and  attend  upon  the  elect ;  in  life  they  defend  and  keep  them,  as  a 
 strong  guard  about  them,  and  plague  then-  enemies,  Heb.  i.  14.  And  in  death,  they 
 are  about  them,  and  carry  their  souls  to  heaven,  as  they  did  the  soul  of  Lazarus.  Psal. 
 xci.  3,  4."  The  Bridegroom  doth  readily  vouchsafe  his  own  guard,  his  own  retinue,  bis 
 glorious  corn-tiers,  to  be  a  guard  and  retmue  to  his  britle,  aud  to  every  soul  he  doth  espouse. 
 
SEKM.    XI.]  THE   PAKAtiLE   OF   TilE  MAREIAGE    SUPPER.  G03 
 
 XVI.  Here  are  ordinances  also  ready,  i.  e.,  lioly  baptism  ready,  that  so 
 
 you  may  have  communion  witli  the  Lord  Jesus,  (in  a  lively  symbol)  of  his  j/j''i."*J"' 
 death,  burial,  and  resun'ection  which  you  ought  to  receive,  as  a  pledge  of  the 
 remission  of  all  your  sins,  and  to  show,  that  all  your  ini(iuities  are  washed  away  in  hig 
 blood,  and  buried  in  his  grave ;  and  hereby  also  you  come  to  be  let  into  his  church,  and  in 
 a  regular  way  admitted  to  his  holy  table.  "  Then  they  that  gladly  received  the  word 
 were  baptized,  and  the  same  day  there  were  added  unto  them  about  three  thousand  souls," 
 Acts  ii.  41.  Baptism  is  ready  always  to  him  that  comes  to  Christ,  that  believes  in  Christ, 
 and  it  is  a  great  sin  then,  for  such  to  neglect  it ;  "  And  now  arise,  why  tarriest  thou  ? 
 and  be  baptized,"  said  Ananias  to  Paul,  Acts  ix.  17. 
 
 XVII.  Here  is  also  imposition  of  hands  ready,  that  so  you  may  receive  a 
 fiu'ther  measure  of  the  promised  Spiiit,  wliich  is  made  to  all  them  that  love 
 
 Christ,  and  keep  his  commandments,  to  the  end  you  may  be  coiilirmed  and     f/*chap  iv 
 established  in  the  truth,  and  receive  the  earnest  of  the  Spirit,  and  the  seal  and     30. 
 comforts  therc^of,  to  your  own  souls. 
 
 XVHI.     Here  is  a  place  ready  for  you  that  come  to  the  house  of  God  ; 
 I  say,  a  place  in  the  church  is  ready  for  you  ;  holy  David  greatly  valued     ^^'church 
 this  privilege,  it  is  that  one  thing  which  he  desu-ed  ;  "  One  tiling  have  I  de-     is  ready, 
 sired  of  the  Lord,  and  that  will  I  seek  alter,  that  I  may  dwell  in  the  house  of 
 the  Lord  all  the  days  of  my  life,"  Psal.  xxvii.  4. 
 
 Certainly  this  is  a  glorious  privilege,  is  it  not  esteemed  a  high  honour  to  dwell 
 always  in  the  king's  palace,  in  his  courts,  nay,  to  dwell  with  the  Idng  in  his  own 
 house*  and  dwelling-place?  "  Beautiful  for  situation,  tlie  joy  of  the  whole  earth  is  Mount 
 Zion,  on  the  sides  of  the  north  is  the  city  of  the  great  king.  God  is  known  in  her  palaces 
 for  a  refuge,"  Psal.  xlviii.  2,  3.  Again  saith  the  Psalmist,  "  The  Lord  hath  chosen  Zion,  he 
 bath  desired  it  for  his  habitation ;  this  is  my  rest  for  ever,  here  will  1  dwell,  for  I  have 
 desired  it,"  Psal.  cxxsii.  13,  14.  Again  he  saith,  "  blessed  are  they  that  dwell  in  thy 
 house,"  none  have  any  right  to  dwell  in  the  gospel  church,  but  believers  only,  none  but 
 the  true  spiritual  seed  of  Abraham.  The  bond-woman,  and  her  seed,  i.  e.,  the  fleshly  seed,  (as 
 such)  are  cast  out  in  this,  there  is  a  difference  between  the  legal,  and  the  gospel  church ; 
 "  cast  out  the  bond-woman  and  her  son,"  Gal.  iv.  30. 
 
 XIX.  There  are  mansions  in  heaven  also  ready  for  your  souls,  when  ^  pi^^e  in 
 you  die,  every  one  thatcomes  tothiswedding,  ought  to  betold  of  this,  Christhath  heaven  is 
 prepared,  anil  made  ready  dwelling  places  for  them  above  ;  "  In  my  Father's 
 
 house  are  many  mansions,  if  it  were  not  so,  I  would  have  told  you,  I  go  to  prepare  a  place 
 for  you,"  John  xiv.  2.  The  poorest  saint  here,  that  Uvesin  the  meanest  cottage  on  earth, 
 hath  a  glorious  house  prepared  for  him  in  heaven  ;  "for  we  know,  that  if  our  earthly  house 
 of  this  tabernacle  were  dissolved,  we  have  a  building  of  God,  an  house  not  made  with  hands, 
 eternal  in  the  heavens,"  2  Cor.  v.  1. 
 
 XX.  There  is  a  glorious  kingdom  ready,  every  believer  is  bom  an  heir  to     ^  kinedom 
 a   kingdom,  and  when  they  come  to  age,  they  shall  possess  it :  the  poor-     >s  ready  for 
 est  saint  is  an  hen-  of  a  kingdom  ;  "  hearken,  my  beloved  brethren,  hath  nut    yl"/ 
 God  chosen  the  poor  of  this  world  rich  in  faith,  and  heirs  of  the  kingdom, 
 
 which  he  hath  promised  to  them  that  love  him,"  Jam.  ii.  5.  Oh  !  how  rich  is  Christ,  the 
 Bridegroom  of  our  soids  !  he  hath  a  kingdom  to  give,  or  to  bestow  upon  all  he  espouseth,  a 
 rich  kingdom,  an  immovable  kingdom,  yea,  an  eternal  kingdom  :  "  i'ear  not,  little  flock, 
 it  is  your  father's  good  pleasure  to  give  you  the  kingdom,"  Luke  xii.  32. 
 
 XXI.  There  is  not  only  a  kingdom  ready,  but  a  throne  is  ready  also,  for    ^    glorious 
 every  beUever  ;  all   that   Christ  espouseth,  shall  sit  down  with  him  on  Iiis     thrnne       is 
 throne,  and  judge  the  world  with  him  ;  "  He  that  overcometh  shall  sit  down     ''"'  ^' 
 with  me  in  my  tlirone,  even  as  I  have  overcome,  and  am  set  down  with  my  Father  in 
 his  throne,"  Rev.  iii.  21. 
 
 XXII.  And  lastly,  there  is  likewise  a  crown  of  glory  ready :  surely,  all  ^  crown  of 
 may  see  here  is  encowagement  enough  to  come  to  this  marriage  supper ;  every  giuy  is 
 believer  shall  have  a  crown  of  glory,  tar  better  than  a  crown  of  gold  ;  earthly  ""'*  ^' 
 crowns  are  troublesome  things,  as  1  am  persuaded  they  that  wear  them  at  this  time  find, 
 by  woful  experience.  One  of  the  French  Idngs  found  it  so  formerly,  which  made  him  say, 
 as  I  have  read,  "  That  if  a  crown  lay  at  his  feet,  he  would  not  put  forth  his  hand  to  lift 
 it  uj)  to  put  it  up(jn  his  head."  But  this  crown  will  be  an  easy  crown  ;  no  trouble,  no 
 sharp  tiiorii  will  attend  the  crown  of  life  :  see  what  Paul  says,  '"  I  have  fought  the  good 
 fight,  I  have  fiuished  my  coiurse,  I  have  kept  the  faith,  henceforth  there  is  laid  up  for  mc 
 
G04  THE    PARABLE    OF    THE    MAliRIAf.E    SUITEK.  [bOOK  III. 
 
 a  crown  of  righteoiBness,"  1  Tim.  iv.  7,  8.  Aye,  pcrhaiis  you  may  say,  a  crown  was  laid 
 up  for  Paul,  tliat  may  be,  but  we  are  not  Pauls,  we  are  not  such  captains  fur  Christ  as  he 
 was.  Well,  but  see  furtlicr  what  he  says,  "  Whicli  the  Lord,  the  righteous  Judge,  will 
 give  to  me  at  that  day,  and  not  to  me  only,  but  unto  all  them  also  that  love  his  appear- 
 ance." Every  true  believer  shall  have  a  crown  of  glory ;  "  Be  thou  faithful  unto  death, 
 and  I  will  give  thee  a  crown  of  life,"  Rev.  ii.  10.  Earthly  men  strive  for  an  earthly  crown, 
 a  corruptible  crown ;  but  we,  saith  the  apostle,  for  an  incorniptible,  1  Cor.  ix.  25. 
 
 APPLICATION. 
 
 Pieproof.  Is  it  so  ?  Are  all  things  now  ready  ?  Then  I  infer,  it  is  an  unreasonable 
 thing  for  any  to  neglect  to  come  to  this  wedding ;  how  severely  doth  it  reprove  such  who 
 delay  ?  Should  any  noble  man  make  a  great  supper,  and  bid  many,  and  send  one  servant 
 after  another,  to  bid  those  that  are  invited  to  come  away,  for  all  things  are  now  ready,  and 
 they  should  defer  coming  to  another  time,  would  it  not  greatly  ott'end  him,  and  be  horrid 
 ingratitude,  and  a  shameful  abuse  of  his  bounty  ?  Pray  observe  what  St.  Lulce  says,  "  And 
 he  sent  his  servants  at  supper-time,  to  say  to  them  that  were  bidden,  come,  for  all  things 
 are  now  ready,"  Luke  xiv.  17.  It  was  just  at  supper-time,  when  every  thing  was  ready, 
 and  set  upon  the  table,  the  King  sent  his  servants  ;  if  you  come  not,  you  cast  gi-eat  con- 
 tempt upon  the  King,  and  slight  his  ricli  and  gracious  favours  ;  nay,  and  so  far  as  you  can 
 (to  speak  after  the  manner  of  men  |  disappoint  him  :  shall  lie  provide  all  these  great  varie- 
 ties in  vain  ?  Shall  the  glorious  Creator  wait  for,  and  look  out,  to  see  when  his  guests  will 
 come,  and  all  to  no  purpose  ?  "  They  all,  with  one  consent,  began  to  make  excuse  ;"  Ver. 
 18.     Wonder,  0  ye  heavens,  at  this ! 
 
 E  X  n  0  r.  T  A  T  I  0  N. 
 
 2.  Be  exhorted  to  come  away ;  be  not  like  these  wretched  creatures :  will  you  make 
 excuses  too  ?  Have  you  other  business  to  do,  and  cannot  come  ?  Then  will  the  King  be 
 wroth,  and  say,  concerning  you  that  hear  me  this  day,  as  in  the  words  following,  "  For  I 
 say  unto  you,  that  none  of  those  men  which  were  bidden,  shall  taste  of  my  sniper,"  Ver. 
 24.  That  is,  not  one  of  them  shall  have  the  pardon  of  their  sins,  be  justilied,  sanctitied, 
 saved,  none  of  them  shall  ever  know  how  good  Christ  is,  his  love  is,  nor  how  good  peace 
 with  God,  and  peace  of  conscience  is.  It  is  as  much  as  if  God  should  say,  all  these  men 
 shall  be  danmed,  and  perish  in  their  sins,  and  be  undone  forever. 
 
 Sirs,  mind  the  words  as  a  strong  motive,  "  Come,  for  all  things  are  now  ready  ;"'  can  there 
 be  a  more  prevailing  argument  tlian  this  is,  now  ready ;  there  is  no  staying  one  moment 
 without  tiie  highest  peril,  and  severe  displeasure  of  Almighty  God.  What  do  you  say  ? 
 Will  you  deal  kindly  and  truly  with  God,  and  with  your  own  souls  ?  Let  me  allude  to, 
 and  make  use  of  the  words  of  Abraham's  servant,  who  was  sent  to  Rebecca,  who  was  bora 
 to  Bethuel,  son  of  Milcah,  the  wife  of  Nahor,  to  take  her  to  be  the  wife  of  Isaac,  Gen.  xxiv. 
 15.  "And  now  (saith  he)  if  you  will  deal  kindly  and  truly  with  my  master,  tell  me,  and 
 if  not,  tell  me,  that  I  may  turii  to  the  right-hand  or  to  the  left,"  Ver.  40.  0  that 
 you  would  say  with  Laban  and  Retlmcl  in  the  next  words,  viz.,  "  The  thing  proceedeth 
 from  the  Lord,  behold  Rebecca  is  before  thee,  take  her,  and  let  her  become  thy  master's 
 son's  wife,  as  the  Lord  hatii  spoken,"  Ver.  50,  51.  Will  you  say,  we  will  this  evening  go  to 
 Jesus  Christ,  or  accept  of  this  most  gracious  invitation,  and  embrace  the  Lord  Jesus.  The 
 thing  is  of  the  Lord,  and  we  cannot  longer  refuse  to  come  to  this  supper  :  0  were  it  thus, 
 though  it  were  but  one  soul  that  should  thus  do,  what  cause  of  joy  should  I  have,  who 
 tlius  have  spent  my  time  and  strength  amongst  you,  though  the  great  profit  will  redound  to 
 your  own  immortal  souls  ! 
 
 I  may  truly  say,  this  day,  life  and  dcatli  are  set  before  you,  thougli  it  is  God  that  must 
 work  in  you,  to  will  and  to  do  of  his  good  pleasure.  If  you  do  come,  if  you  do  believe, 
 and  receive  Jesus  Christ,  jou  have  life  ;  but  if  you  do  refuse  him,  and  abide  in  unbelief, 
 expect  nothing  but  death  :  "  He  that  believeth  and  is  baptized,  shall  be  saved,  but  he 
 that  believeth  not  shall  be  damned,"  Mark  xvi.  16. 
 
 CAUTION. 
 
 Secondly,  One  word  to  you  that  are  professors,  and  I  will  conclude  at  this  time. 
 
 1.  But  by  way  of  caution,  you  profess  yourselves  to  be  believers,  such  that  are  come  to 
 sup  with  Christ ;  but  take  heed  lest  you  are  deceived  ;  you  are  this  evening  to  come  to  eat 
 the  Lord's  supper,  and  that  you  may  do,  and  yet  not  partake  of  the  provision  of  this  mar- 
 
SEEM.    XI£.]  Till';    TAKAIiLE    OV    Tllli,   MAUUIAGIi    SUl'l'KE.  G05 
 
 riage  supper ;  tliey  are  not  all  that  eat  of  the  bread  and  drink  of  the  cup,  in  the  sacrament, 
 that  feed  indeed  on  Jesus  Christ,  or  that  have  union  with  him  ;  no,  no,  nuiny  of  the  vi- 
 sible diurch  may  perish  for  ever. 
 
 Tlierefore,  see  what  faitli  you  have,  what  love  you  have  to  Clirist,  and  whether  you  are 
 thoroughly  oiianged,  etfectually  renewed  in  heart  and  life. 
 
 0  see  what  fruits  of  faith,  and  of  divine  union  with  Christ,  appears  in  you :  do  nut 
 please  yourselves  with  a  name,  or  with  an  extenial  profession  of  religion ;  you  may  have 
 lamps,  but  no  oil  in  your  vessels,  you  may  have  the  shell,  but  not  the  kernel.  Many  in 
 these  evil  days  have  a  form  of  godliness,  but  want  the  power  of  it ;  but  the  time  draws 
 near  now,  when  tlif  sinners  in  Sion  shall  be  afraid :  fearfuluess  will  surprise  the  hypocrite. 
 
 CONSOLATION. 
 
 2.  But  to  you  that  are  sincere,  who  do  believe  to  the  saving  of  your  souls,  what  com- 
 fort and  consolation  doth  this  doctrine  administer  to  you  !  What  though  you  are  poor  in 
 this  world,  and  despised  of  meu,  yet  know,  "  You  are  heirs,  heirs  of  God,  and  joint  heirs 
 with  Christ,"  Eom.  viii.  You  have  heard  what  your  spiritual  robes  are,  how  rich,  how 
 glorious,  and  how  higli  you  are  advanced.  You  are  made  near  to  God,  espoused  to  Christ, 
 and  born  heiis  to  a  crown  of  glory.  Live,  0  live  as  such  that  are  thus  raised  to  honour  ; 
 carry  j'ourselves  as  Kings'  children,  and  trample  all  sublunary  things  under  your  feet. 
 
 SERMON    XII. 
 
 j4ll  things  are  ready,  come  to  the  marriage. — Matt.  xxii.  4. 
 
 He  sent  his  servants  at  supper-time,  to  say  to  them  that  tvere  bidden,  come,  for  all  things  are 
 now  ready. — Luke  xiv.  17. 
 
 The  parts,  according  to  Luke,  are  these  following: — 
 
 1.  Here  is  a  mission,  "  He  sent  his  servants." 
 
 2.  The  person  commissionating,  a  certain  man;  according  to  Matthew,  a  certain  King, 
 viz.,  the  great  God. 
 
 3.  The  persons  commissionated,  his  servants,  viz.,  his  ministers. 
 
 4.  The  commission  itself,  "  To  say  to  them  that  were  bidden,  come,"  viir.,  preadi  Oie 
 gospel,  and  excite  sinners  to  come  to  Christ,  to  believe  in  him,  receive  him,  or  eat  of  his 
 dainties,  or  espouse  Jesus  Christ. 
 
 5.  The  time  when  this  commission  was  given,  viz.,  at  supper-time. 
 
 0.  The  motive,  "  For  all  things  are  now  ready."    We  have  observed, 
 
 Doct.  That  the  blessings  of  the  gospel,  or  grace,  and  union  with  Jesus  Christ,  contains 
 in  it  all  sorts  of  spiritual  dainties  ;  or  of  a  sumptuous  banquet  ready  provided,  to  which 
 sinners  are  invited,  to  come  and  eat. 
 
 1.  What  this  feast  doth  denote  you  have  heard. 
 
 2.  Why  compared  to  a  feast. 
 
 0.  What  King  it  is  that  made  this  feast. 
 
 4.  What  is  meant  by  these  words,  "  All  things  are  now  ready." 
 
 5.  I  shall  cow  proceed  to  show  you,  the  nature,  or  blessed  quality,  tif  the  provision 
 which  this  feast,  or  marriage  supper  doth  consist  of. 
 
 7.     And  then  show  what  is  meant  by  coming,  and  by  eating. 
 
 1.  As  to  the  nature  of  the  food,  I  told  you  it  is  heavenly  food,  it  is  a  spiritual  or 
 heavenly  feast ;  therefore  the  nature  of  all  the  provision  is  spiritual,  it  is  fooil  for  the 
 soul,  not  for  the  body  ;  as  is  the  nature  of  the  soul,  such  is  the  nature  of  that  food  it  liveth 
 upon  :  material  food  cannot  feed  an  immaterial  creature,  that  which  is  earthly,  is  fed  with 
 earthly  food,  but  that  which  is  spiritual,  is  fed  with  spiritual  food ;  therefore  the  food  of 
 this  feast  must  needs  be  of  an  excellent  nature,  the  meat  came  fi'om  liea\'en,  bread  from 
 heaven,  the  word  of  God  is  Mailed  "  the  incorruptible  word,  that  liveth  and  abideth  for 
 ever,"  IPet.i.  23. 
 
 II.     Transforming.     This  is  the  marvellous  property  or  efficacy  of  this     Food  of  a 
 food,  if  a  sinner  eats  it,  it  will  beget  in  him  a  divine  likeness  unto  God,  or     fomiingua- 
 form  Christ's  image  in  his  soul :    bretlu-en,  by  eating,  we  lost  God's  image  ;     '"'''• 
 I  mean,  "  l^y  eating  the  forbidden  fruit,"  and  by  eating  of  this  food,  we  have  God's  image 
 
606  THE  PAEABLE  OF  THE   MAERIAGE  StPPEE.  [bOOK   III. 
 
 again  restored  in  us ;  by  our  first  eating  we  came  to  have  an  evil  nature,  evil  qualities 
 infused  into  us,  or  a  likeness  to  the  devil ;  and  by  eating,  i.  e.,  in  belienng,  the  Holy 
 Spirit,  infusetli  a  holy  nature  into  the  soul.  "  But  we  all  with  open  face,  beholding  as 
 in  a  glass  the  glory  of  Go<l.  are  changed  into  tlie  same  image  from  glory  to  glory,  even 
 as  by  the  Spirit  of  the  Lord,"  2  Cor.  iii.  18.  Tliis  beholding  and  believing,  or  feeding  on 
 Jesus  Christ,  is  all  one,  and  the  same  thing,  the  Spirit  is  the  only  agent  that  doth  it,  lie 
 works  this  change,  he  works  in  the  soul  this  faith,  and  in  his  helping  a  poor  sinner  to  be- 
 lieve, eat,  or  receive  Jesus  Christ  ;  holy  habits  of  grace,  and  so  a  glorious  change  is 
 wrought  in  the  soul.  "  wliereby  are  given  to  us  exceeding  great  and  precious  promises, 
 tliat  by  these  ye  might  be  partakers  of  the  divine  nature,"  2  Pet.  i.  4.  Not  a  communica- 
 tion of  the  essence  of  Goil  to  us,  but  an  infusion  of  divine  qualities  and  dispositions,  i.  e., 
 Food  of  God's  ^^^  ''''^'^  knowledge  of  God  \vith  rigliteousness  and  true  holiness, 
 providing.  HI.     It  is  food  of  God's  Own  providing,  and  indeed  tlie  best  of  heaven,  and 
 
 it  is  food  that  can  be  had  no  where  else,  but  at  this  marriage  an  earthly  king  may  provide 
 choice  provision,  or  costly  and  rare  dainties  at  the  marriage  of  his  only  Son,  and  lieir  of 
 his  kingdom  :  but  perliaps  same  of  his  nobles  may  provide  as  costly,  as  rare  and  rich 
 dainties  at  their  son's  weddings,  but  so  it  is  not  here,  "  thou  hast  the  words  of  eternal 
 life ;"  John  vi.  68.  That  is  thou,  and  none  but  thee ;  none  hath  eternal  life  to  give, 
 grace  to  give,  glory  to  give,  but  thee  alone  ;  "  n(;ither  is  there  salvation  in  any  other,  for 
 there  is  none  other  name  given  under  heaven,  among  men,  whereby  we  must  be  saved," 
 It  is  whole-     Acts  iv.  12. 
 
 some  food.  IV.      It  is  wholesome  food  ;  other  diet,  or  rare    dainties,  may  be  choice, 
 
 sweet  to  the  taste,  and  please  the  pallat ;  but  they  may  be  hurtful  to  the  body,  and  breed 
 diseases,  or  forfeit  the  person  that  feeds  on  it ;  but  so  it  is  not  here,  it  is  not  of  a  destruc- 
 tive nature,  but  contrary  wise,  by  eating,  by  believing,  sin  dies  ;  it  tends  to  kill  the  old- 
 man,  i.  e.,  the  body  of  sin.  A  wicked  man  may  say,  as  those  in  another  case,  "  0  thou  man 
 of  God,  there  is  death  in  the  pot :"  2  King  iv.  40.  Sirs  !  there  is  death  to  every  beloved 
 lust,  by  believing  in  Christ,  or  feeding  by  faith,  on  liim  ;  therefore  to  the  soul  it  is  very 
 wholesome  food,  you  cannot  eat  too  much  here,  no  man  ever  believed  in  Jesus  Christ  too 
 much,  you  cannot  have  too  much  faith,  the  more  you  eat  and  drink  of  this  provision,  the  bet- 
 ter, the  more  strong,  liealthy  and  hearty  you  will  be. 
 
 V.  It  is  physical  food,  as  well  as  it  is  sweet  to  the  taste,  and  excellent 
 This  food  is  jjj  nourishment,  it  will  lieal  all  your  soul  diseases,  many  are  averse  to  take  physic, 
 ing  aU '  soul  they  love  no  purging-potion,  nor  any  other  medicines  whatsoever ;  but  could 
 diseases.  jj^^y  ^^^^  g^  physician  that  could  prescribe  some  delicious  food  to  them,  meat,  or 
 
 drink,  that  would  cui-e  them  of  all  their  bodily  distempers  whatsoever,  such  a  physician 
 would  please  them  well ;  esiiecially  if  upon  trial  they  should  experience  a  perfect  cure 
 thereby,  0  what  flying  would  there  be  to  such  a  person ! 
 
 Why,  if  you  come  now  to  this  marriage  supper,  and  feed  on  these  spiritual  dainties,  I 
 can  assure  you  sinners,  on  the  word  of  my  great  Master,  and  by  tlie  experience  of  many 
 thousands  of  true  Christains,  it  will  cure  you  of  all  your  soul  maladies,  or  spiritual  distem- 
 pers, let  them  be  whatsoever  they  are,  or  can  be. 
 
 VI.  Though  it  be  physical  food,  yet  it  is  sweet  and  delightful  meat  also  ;  "  I  sat  down 
 under  his  shadow,  with  delight,  and  his  fruit  was  sweet  unto  my  taste,"  Cant.  ii.  3.  It  is 
 Eev.  X.  9.  sweet  in  the  mouth,  and  it  will  not  be  bitter  in  the  belly,  not  like  John's  little 
 book;  the  veiy  judqments  of  God,  in  the  way  of  his  providences,  may  be  sweet  to  the 
 souls  of  the  godly,  yet  bitter  to  the  wicked,  nay  unto  the  saints  they  may  be  bitter 
 in  some  sense,  yet  in  jChrist  is  nothing  bitter  ;  how  sweet  is  it  to  feed  on  his  love,  on  his 
 righteousness,  on  justification,  on  pardon  of  sin,  on  adoption,  on  communion  with  him  ? 
 nothing  is  so  good  as  God  in  Christ ;  wliosoever  feedeth  on  the  creature,  or  on  their  lusts, 
 how  sweet  soever  they  may  taste  in  their  mouth,  they  will  be  bitter  at  last,  bitter  in  the 
 belly,  bitter  to  etemity.  "  Surely  he  shaU  not  fmd  quietness  in  Ms  belly,"  Job  xx.  20, 
 no,  nothing  but  hoiTor,  pain,  and  perplexity,  for  ever. 
 
 VII.  It  is  not  cloymg,  a  little  of  some  food  cloys  a  man  presently  ;  hence,  saith  Solo- 
 mon, "  It  is  not  good  to  eat  too  mucli  honey,"  Prov.  xxv.  27,  he  gives  a  reason  for  it, 
 vnz.  "  Lest  thou  be  filled  therewith,  and  vomit  it  up;"  too  much  of  earthly  and  sensual  de- 
 lights are  not  good  ;  they  oppress  the  stomach,  I  mean  the  conscience,  and  must  therefore 
 be  vomited  up  by  repentance  ;  but  this  sweet  and  delicate  food  will  not  turn  the  stomach, 
 it  is  consolating,  but  not  cloying,  nor  surfeiting. 
 
 VIII.  It  is  (as  one  observes)  undiminishable  food,  you  may  feed  ujion  Jesus  Christ  day 
 by  day,  and  yet  he  is  a  whole  Christ  still,  a  full  Christ  still,  this  food  doth  n»t  waste  by 
 
SEEM.   XII.]  THE   PARABLE   OF   THE   MARRIAGE    SUPPER.  C07 
 
 eating,  it  is  like  the  "  widow's  barrel  of  meal,  anJ  cruise  of  oil,"  1  Kings  xvii.  14,  it  di- 
 minishetli  not.  Let  millions  come  and  eat  plentifully,  they  will  not  leave  (notwithstand- 
 ing) as  much  in  Christ  as  they  found.  The  blessed  Gud  need  not  go  and  buy  more  provi- 
 sion, though  never  so  gi-eat  multitudes  come  to  tliis  marriage  supper. 
 
 IX.  It  is  iiiconuptible  food,  immortal  food,  all  other  food  perishes  in  eating,  and  he 
 that  feedeth  upon  it  perishes  also.  But  as  this  food,  this  bread,  never  perisheth,  so  shall 
 he  that  eats  of  it  never  perisiies  ;  the  meat  that  is  eaten  at  this  marriage  feast,  emUireth  for 
 ever.  "  Labour  not  for  tlie  meat  which  perisheth,  but  for  that  meat  which  endureth  unto 
 everlasting  life,  which  the  Son  of  JIan  will  give  unto  you  ;  for  him  hath  God  the  Father 
 sealed,"  John  vi.  27.  What  labour  is  it  wliich  our  Saviour  intendeth  ?  Are  we  to  work 
 for  life,  or  must  we  earn  our  bread  before  we  eat  it  ?  No,  ho,  all  our  labour  cannot  pro- 
 cure it.  Hence,  he -adds,  "  which  the  Son  of  Man  will  give  unto  you  ;"  they  that  followed 
 our  Lord  in  the  days  of  his  liumiliation,  eat  of  those  loaves,  which  he  broke  unto  them 
 freely,  it  cost  them  notliing  ;  tliey  had  all  on  free  cost ;  yet  in  following  him  from  place  to 
 place,  they  are  said  to  labour  for  it,  for  our  Saviour  alludes  unto  that,  "  Verily,  verily,  I 
 say  unto  you,  ye  seek  me  not  because  ye  saw  the  miracles,  but  because  ye  lUd  eat  of  the 
 loaves  and  were  filled,"  John  \i.  26.  Some  think  that  the  food  Christ  blessed  and  multi- 
 plied, namely,  the  bread  of  fishes,  tasted  more  sweet,  and  was  more  deUcious  than  any 
 other  of  the  same  kind,  perhaps  it  might  be  so,  and  that  might  make  the  multitudes  follow 
 him,  to  eat  thereof,  for  no  dijubt  many  of  them  did  not  want  bread,  however  they  had  it 
 freely,  though  in  following  him  they  are  said  to  labour  for  it,  so,  all  the  labour  thou  art 
 to  take  for  this  incomiptihle  food,  is  to  come  to  this  wedding,  or  to  come  unto  Jesus 
 Christ,  for  though  it  perishes  not,  yet  it  is  to  be  had  "  ■without  money,  and  without  price," 
 Isa.  Iv.  1,  2. 
 
 X.  It  is  suitable  provision,  agreeable,  and  meat  for  all  sorts  of  guests,  that  come  to 
 this  feast. 
 
 A  little  to  open  this. 
 
 (1.)  Consider  it  suits,  or  is  agi'eeable  with  every  age  of  those  persons  wliich  come,  here 
 is  milk  for  babes,  and  "  strong  meat  belonging  unto  them  that  are  of  full  age,  even  those 
 who  by  by  reason  of  use  have  their  sense  exercised  to  discern  both  good  and  evil,  Heb.  v. 
 14.  Here  is  the  "  sincere  milk  of  the  word,"  1  Pet.  ii.  1.  2,  for  weak  converts,  that  which 
 suits  and  is  agreeable  to  them,  i.  e.,  plain  and  easy  truths  for  weak  capacities,  and  also 
 more  sublime  mysteries  of  Christ,  or  those  deep  things  of  God,  which  are  proper  for  men 
 of  great  knowledge  and  understanding,  and  of  long  experience  to  feed  upon. 
 
 (2.)  Here  is  food  suitable  to  eveiy  state  and  comlition,  the  soiUs  of  men  can  be  in. 
 
 1.  Such  that  are  dead,  here  is  that  food  that  will  quicken  them,  give  Mfe  to  them. 
 
 2.  Such  that  languish,  and  are  ready  to  die,  here  is  food  to  revive,  and  increase  life  in 
 them. 
 
 3.  Such  that  are  cold  and  lifeless,  here  is  such  food  that  wUl  enhven,  heat,  warm,  and 
 quicken  them  ;  "  thy  word  (saith  David)  hath  quickened  me,"  Psal.  cxix.  50,  93,  before 
 he  was  dead  and  flat  in  his  sjiirit,  but  by  feeduig,  i.  e.,  by  beUeving,  or  receiving  the  word 
 of  God,  he  was  quickened,  it  strengtheneth  the  weak  soul. 
 
 4.  Such  that  liave  dim  eyes,  this  food  will  strengthen  their  sight,  as  well  as  open  the  eyes 
 of  the  blind  ;  it  is  hke  "  Jonathan's  honey  ;  the  commandment  of  the  Lord  is  pure,  enlight- 
 ening the  eyes  ;  the  entrance  of  thy  word  giveth  light,  it  giveth  understanthng  to  the  simple," 
 Psal.  cxix.  8,  Psal.  cxix.  130.  So  soon  as  you  let  this  food  go  down,  or  let  the  word  en- 
 ter into  your  hearts,  you  will  find  yoiu-  souls  much  enlightened  thereby. 
 
 5.  Such  that  are  sad,  and  dejected  in  their  spiiits,  here  is  food  to  cheer  and  consokte 
 them. 
 
 6.  Such  as  are  consiunptive,  here  is  food  that  is  restorative,  "  He  restores  my  soul," 
 Psal.  xxiii.  3.     I  might  enlarge,  but  let  this  suffice  to  open  what  we  intend. 
 
 XI.  It  is  suitable  food,  in  respect  it  so  well  agrees  with  the  souls  of  believers,  at  all 
 tunes,  in  sickness  and  health,  in  prosperity  and  adversity,  wliilst  they  hve,  and  wlien  they  die. 
 
 XII.  It  is  soul  satisfying  food,  go  where  you  will  else  for  food,  it  will  be  bread  that 
 satisfies  not ;  "  Wherefore  do  ye  spend  money  for  that  which  is  not  bread,  and  your  la- 
 bour for  that  which  satisfieth  not  ?"  Isa.  Iv.  2.  All  things  short  of  Jesus  Christ,  the  bread 
 of  life,  never  nourishes  nor  satisfies  tlie  soul,  they  are  all  vain,  empty,  and  foolish  things, 
 there  is  no  soul-satisfying  food,  but  at  this  marriage-feast,  at  the  great  King's  providing, 
 at  the  marriage  of  the  Son  ;  tis  food  will  allay  all  spiritual  liunger,  fully  satisfy  all  the 
 desires,  and  necessities  of  the  soul,  as  the  prophet  ]>avid  found  by  blessed  experience. 
 "  Who  satisfieth  tliy  mouth  with  good  things,  so  that  tliy  youth  is  renewed  like  the  ea"lcs," 
 
608  THE    I'AKAIiLIC    OF   THE    MAIIUIAGE    WUl'l'EU.  [bouK    III. 
 
 Psal.  ciii.  5.  Again,  he  saitli,  speaking  of  the  Lord  ;  "  lie  satisfietli  the  hinging  sou], 
 and  fiUi-tli  the  hungry  soul  with  gondness,"  Psal.  cvii.  9.  It  yiekleth  such  satisfuction  that 
 urisetli  tn  j(iy,  and  sweet  delight ;  they  delight  themselves  in  fatness. 
 
 Fifthly,  what  is  meant  by  coming  to  this  marriage  supper. 
 
 1st.     Negatively. 
 
 1.  Not  a  bare  coming  to  hear  the  word  of  God  preached  ;  No,  no,  a  man 
 ^to  come  ™'^y  "^"""^  ^"^  ''^^''  ^"'■"'^'^"^  every  day  of  his  life,  but  never  for  all  that,  come 
 to  Christ  or      to  Christ. 
 
 fi'age!  °""^"  -^-    ^'^'^  ^  Si^'i'ig  I'ced  to  what  may  here  be  preached.     They  may  attend 
 
 with  some  diligence  to  the  word,  yet  not  come  to  Christ,  or  come  to  this  wed- 
 ding-supper. "  The  eyes  of  all  that  were  in  the  synagogue,  it  is  said,  were  fixed  upon 
 him  ;  they  heard  no  doubt  with  great  attention,  but  few  of  them  believed  on  him. 
 
 3.  It  is  not  legal  repenting,  or  reformation  of  life. 
 
 4.  It  is  not  a  simple  obeying  of  the  precepts  of  Christ,  some  talk  of  coming  to  Christ 
 by  repentance,  and  others  by  obedience ;  they  think  that  if  they  come  to  baptism,  they 
 come  to  Christ.  But,  alas  !  a  man  may  arrive  to  legal  repentance,  and  reformation  of 
 life,  and  be  baptized,  and  receive  the  holy  supper,  and  never  come  to  Christ,  never  como 
 to  the  marriage  supjier. 
 
 What  it  i»  to  Sndly.  And  directly  in  the  affirmative,  to  come  to  Christ,  or  unto  this 
 conio  to  tho  wedding,  so  as  to  answer  the  purport  of  this  invitation,  is  to  believe,  or  re- 
 supporf*  ceive  Jesus  Christ  by  faith.     Believing  in  Christ,  and  coming  unto  Christ,  are 
 
 convertible  terms,  imjdying  one  and  the  same  thing.  "  I  am  the  bread  of  life, 
 he  that  cometh  to  me  shall  never  hunger,  and  he  that  believeth  on  me  shall  never  thirst," 
 John  vi.  35.  Here  is  mention  made  of  bread,  eating  of  it ;  our  feeding  upon  him  is  em- 
 ployed and  held  forth  by  coming  to  him,  which  also  he  exiiresseth,  by  believing  on  him  ; 
 all  which  is  no  more,  nor  less,  than  a  true  receiving  him,  as  Mediator  and  the  only  Saviour. 
 Sixthly.  What  is  meant  by  eating  or  feeding  on  the  iirovision,  provided  at  this  marriage 
 supper  ? 
 
 1.  I  answer,  the  very  same  thing,  believing,  and  coming,  provided  it  be 
 Atisw.  Whnt  ^iicli  a  coming,  such  a  eating,  as  the  invitation  intendeth ;  or  that  answers  the 
 the  food  of  design  of  God  therein  ;  for  though  there  is  one  that  was  said  to  come,  who 
 Bupper'''''"^     had  no  wedding  garment ;    yet  he  did  not  come  in  a  true  and  right  manner, 
 
 i.  e.,  he  did  not  believe,  he  did  not  eat,  for  thereby  the  wedding  garment  is 
 put  on  ;  had  he  believed  truly  on  Jesus  Christ,  he  had  not  wanted  a  wedding  garment. 
 
 2.  Feeding  or  eating,  is  to  experience  the  preciousness  and  sweetness  of  the  Lord  Jesus 
 Christ,  or  to  know  that  the  Lord  is  good,  a  man  that  sees  food  set  upon  a  table,  and  be- 
 holds it  with  his  eyes,  may  conceive  or  suppose  it  is  good  and  excellent  food  :  but  he  doth 
 not  without  tasting  know  how  sweet  and  choice  it  is.  So  a  man  that  hears  the  word,  hears 
 Christ  preached,  und  the  excellencies  of  Christ  opened;  may  be  persuaded,  in  some  degree 
 that  there  is  great  good  in  him,  or  that  he  is  a  precious  Christ ;  but  if  he  doth  not  receive 
 him  by  a  lively  faith,  or  not  savingly  believe  in  him,  he  knows  not  by  experience  how  good 
 he  is  to  the  soul.  Hence  David  cries,  "  0,  taste  !  and  see  the  Lord  is  good,"  Psal. 
 xxxiv.  8.  Labour  to  feed  upon  him,  to  receive  him  by  faith,  and  then  you  will  find  how 
 good  he  is.     "  If  so  be  that  you  have  tasted  the  Lord  is  gracious,"  1  Pet.  ii.  3. 
 
 3.  To  feed  on  this  supper,  is  to  make  Christ  our  own,  as  he  that  feedeth  upon  food 
 makes  that  food  his  own  ;  so  a  believer  makes  the  promise,  and  Christ  in  a  promise,  and 
 in  an  ordinance,  his  own.  This  it  is  to  eat,  i.  e.,  it  is  to  apply  Jesus  Christ  to  our  own  souls. 
 
 4.  It  is  to  live  wholly  upon  Jesus  Christ,  or  to  go  out  of  ourselves,  to  liim  alone,  fetch- 
 ing all  wo  want  from  him,  leaning  upon,  and  trusting  in  his  righteousness,  and  on  the  merits 
 of  his  blood  only,  exclusively  of  every  thing  else,  and  inclusively,  of  whatsoever  in  a  spi- 
 ritual sense,  we  need. 
 
 5.  It  is  to  stay  upon  Christ ;  as  bread  is  the  stay  and  staff  of  man's  life,  and  he  that  feeds 
 thereon  finds  strength  and  support  thereby  ;  so  Christ  is  the  stay  and  staff  of  the  soid,  and 
 to  feed  on  this  food,  is  to  receive  strength  from  Jesus  Christ.  Strength  against  sin,  against 
 the  power  and  dominion  thereof ;  and  strength  against  Satan's  temptations,  and  also 
 against  slavish  fear,  and  the  sjiirit  of  bondage  and  strength  ;  against  all  reproaches,  trials, 
 and  persecutions,  a  behever  may  meet  with  (and  all  discouragements)  for  the  sake  of  Christ. 
 
 APPLICATION. 
 
 Reproof.  This  reproves,  and  shows  the  great  folly  of  all  such  sinners,  who  refuse  to 
 come  to  this  marriage  supper.  Is  such  the  nature  of  this  food,  and  wilt  thou  slight  and 
 couteum  it,  nor  desire  to  taste  it  ? 
 
SEEM,   xni.]  TFIF,   PAIlABtE  OF   TIIE    HAIIRIAOK   SUPPER.  609 
 
 2.  It  inform  us  also,  wliat  the  cause  is,  tliat  the  spiiitual  diseases,  and  soul-sicknesses 
 of  sinners  remain,  and  they  arc  not  healed.  Alas  !  tliey  do  not  come  to  Jesus  Christ,  they 
 do  not  believe  in  him,  receive  him  ;  there  is  in  believing  a  cure  for  every  disease  of  the 
 soul.  Also  there  is  no  help,  no  cure,  no  healing,  anywhere  else,  nor  by  any  other  way 
 or  thing,  but  by  Christ  alone. 
 
 3.  It,  moreover,  discovers  the  cause  or  reason,  so  many  of  the  saints  and  people  of  God 
 are  so  weak,  so  low,  and  ready  to  faint,  in  their  spirits ;  it  appears  evidently  it  is  because 
 they  have  no  more  faith  in  Christ,  they  do  not  with  a  strong  faith  rely  upon  him,  or  feed 
 upon  him.  Can  a  man  exjiect  to  be  strung,  or  gather  strength,  that  forsakes  his  food,  that 
 cannot,  or  doth  not  eat  ?  The  way  to  be  strong  is,  to  feed  plentifully  on  wholesome  food  ; 
 so  the  way  to  get  spiritual  strength  is,  to  feed  freely  upon  the  Lord  Jesus.  This  is  to  be 
 strong  in  the  Lord,  and  in  the  power  of  his  might,  or  to  be  "  strong  in  the  grace  which  is 
 in  Christ  Jesus,"  Epli.  vi.  10,  11,  i.  e.,  to  believe  with  a  strong  and  fixed  faith,  upon  that 
 fulness  that  is  in  Christ,  "  Eat,  0  friends,  drink,  drink  abundantly,  0  beloved,"  Cant.  v. 
 1.  0  take  in  freely  and  plentifully,  by  faith,  the  merits  of  my  blood,  see  how  my  Father 
 in  me  is  pacified  towards  you,  and  fully  reconciled,  and  you  in  me  are  accepted,  justified, 
 and  pardoned  for  ever. 
 
 4.  From  hence  also  we  may  see  what  the  cause  is,  tliat  some  who  come  to  hear  the 
 word,  receive  no  spiritual  and  saving  benefit  thereby,  nor  know  how  good  it  is.  Alas, 
 they  beheve  Inot,  they  do  not  eat  the  word,  "  Thy  word  was  found,  and  I  did  eat  it." 
 Such  only  receive  Christ,  and  receive  the  good  that  is  in  the  word  of  Christ,  that  truly  be- 
 lieve in  him. 
 
 5.  Moreover,  it  informs  us,  how  exceedingly  precious  the  Lord  Jesus  is  imto  a  believer, 
 or  what  he  is  made  to  be  unto  him,  even  eveiy  thing. 
 
 EXHORTATION. 
 
 Oh,  believers  !  Be  persuaded  from  hence,  to  bless  God  for  Jesus  Christ,  and  prize  him 
 as  your  all ;  you  that  have  Christ,  have  all,  you  have  every  thing  that  is  truly  gmjd.  0 
 how  happy  are  all  they  that  feed  by  faith  on  Jesus  Christ !  What  soul-strengthening,  soul- 
 healing,  soul-comfort  have  they  ! 
 
 £ut  no  more  at  this  time. 
 
 SERMON   XIII. 
 
 But  they  made  light  of  it. — Matt.  xxii.  5. 
 
 Thet,  that  is,  the  Jews  first,  it  principally  in  the  first  place  refers  to  them,     *J»|'=''  '^• 
 and  also  to  all  who  slight  the  Lord  Jesus,  or  imion  with  him,  or  his  gracious 
 benefits,  and  that  glorious  provision  provided  in  the  gospel.    From  hence  let  me  take  no- 
 tice of  this  point  of  doctrine,  \iz. 
 
 DOCTRINE. 
 
 That  although  there  is  so  much  good  to  be  had  in  Jesus  ChrLst,  to  whom  sinners  are  in- 
 vited, yet  many  of  them  make  light  of  him,  and  all  he  hath  to  impart  to  them . 
 
 I.  Show  what  it  is  to  make  light  of  a  thing,  and  so  what  it  is  to  make  light  of  Jesus 
 Christ. 
 
 II.  Show  you,  what  sinners  do  make  light  of. 
 
 in.     Show  you,  the  evil,  and  great  danger  in  making  light  of  the  Lord  Jesus  Christ. 
 
 IV.     Give  you  the  reasons,  or  causes,  why  sinners  do  make  light  of  Christ,  or  from 
 whence  it  doth  arise. 
 
 I.     To  make  Ught  of  a  thing  or  person,  is  to  slight  it,  or  slight  the  person,     -^^^i  ^  j,  ^g 
 or  not  value  him,  accounting  lum  not  worth  regard.     And  thus  sinners  make     make  light 
 light  of  Christ,  and  of  this  most  gracious  invitation.      They  slight,  and  value     chrUt. 
 not  the  Lord  of  life  and  glory  ;  they  value  neither  an  interest  in  his  person, 
 nor  the  merits  of  his  blood,  but  sUght  his  love,  grace,  and  infinite  goodness  ;  and  regard 
 not  the  offers  he  makes  to  them. 
 
 2  E 
 
610  THE  PARABLE   OF   THE   MAIiniAGK   SUPPER.  [bOOK  III. 
 
 2.  T'1  make  light  of  a  thing,  or  of  a  person,  is  not  so  much  as  to  think  seriously  of  it, 
 or  of  him,  not  accounting  the  person  worth  one  dehberate  th(jught.  As  perhaps  a  virgin 
 may  be  told  of  a  very  good  match,  or  of  a  deserving  person  far  exceeding  her  qiulity  or 
 merits ;  but  she  cries,  pish,  away  with  him,  she  will  not  let  out  one  thought  upon  him  ; 
 perhaps  she  hath  heard  something  of  him,  that  is  distasteful  to  her.  Thus  many  sinners 
 make  light  of  Jesus  Christ ;  tell  them  that  Christ  commends  his  love  to  them,  and  wiiuld 
 gladly  embrace  them  in  his  arms,  and  espouse  them  ;  but  they,  in  their  hearts,  cry  away  with 
 him,  I  see  no  beauty,  no  loveliness  in  him ;  I  cannot  leave  all  my  sweet  delights  and  pleasures  for 
 such  a  choice,  for  such  a  compani'^n.  Pray,  saith  the  poor  messenger,  (the  minister  of  Christ) 
 think  seriously  of  this  so  great  and  glorious  an  offer:  pish,  say  they,  troulile  not  yourself  with 
 me,  I  wiU  none  of  him :  thus  God  spake  of  old,  of  his  people  Israel,  "  My  people  will  have 
 none  of  me  ;"  They  say  to  God,  "  Depart  from  us,  we  desire  not  the  knowledge  of  thy 
 ways,"  Job  xxi.  14.  Tliis  is  to  make  light  of  this  marriage-feast,  or  of  union  with  the 
 Son  of  God. 
 
 3.  To  make  light  of  a  thing,  or  person,  is  to  contemn  it ;  this  is  a  higher  degree  of 
 making  light  of  a  thing,  &c.  Will  you  accept  of  such  an  offer,  of  such  a  person  ?  The  an- 
 swer is,  no,  I  contemn  the  motion  and  person  you  mention,  I  despise  him  in  my  heart ;  to 
 set  Ught  by  parents  with  a  witness,  is  to  despise  them  when  old  or  poor. 
 
 And  thus  do  some  suiners  make  light  of  Jesus  Christ,  or  set  light  by  him,  and  all  th  e 
 spiritual  dainties  prepared  at  this  marriage  supper,  i.  e.,  they  contemn  and  despise  him  in 
 their  hearts  ;  "  Ye  have  both  hated  me  and  my  Father,"  John  xv.  24.  You  ai-e  so  far 
 from  liking,  loving,  and  receiving  me  into  your  bosoms,  that  you  even  abhor  me  and  my  peo- 
 ple ;  "  If  the  world  hate  you,  you  know  it  hated  me  before  it  hated  you,"  John  xv.  18. 
 
 4.  To  make  hght  of  a  thing,  or  person,  is  to  do  some  action,  directly  contraiy  to  that 
 which  is  proposed :  as  Ahab,  who  did  evil  in  the  sight  of  the  Lord,  "  And  as  if  it  had 
 been  a  Ught  thing  for  liim  to  walk  in  the  sins  of  Jeroboam,  the  Son  of  Nebat,  that  he  took 
 to  wife  Jezebel,  the  daughter  of  Ethbaal,"  1  Kings  x\i.  31.  That  which  he  knew  was 
 directly  contrary  to  the  will  of  God,  or  distasteful  to  liim. 
 
 Thus  sinners  do  some  base  actions,  contrary  to  what  God  professes  to  them  in  the  gos- 
 pel, viz..  They  join  in  with  the  devil,  and  in  affinity  with  their  filthy  lusts,  and  strengthen 
 themselves  in  their  own  e\il  ways. 
 
 5.  To  make  light  of  a  thing,  may  be  yet  further  opened,  viz.,  When  a  matter  of 
 greatest  moment  is  propounded  unto  a  person,  and  he  presently  says,  truly,  I  wiU  think  of 
 it,  but  I  cannot  now  attend  upon  that  affair,  I  have  other  business  to  mind  at  present,  which, 
 may  be,  is  to  go  prove  some  yoke  of  oxen,  or  see  a  farm  which  he  hath  newly  bought,  or 
 other  things  of  hke  nature ;  or  walk  for  their  health  in  the  fields,  when  they  should 
 attend  on  the  word  :  now  when  such  frivolous  things  are  chosen,  before  a  dihgent  attention 
 upon  the  means  of  grace,  or  about  the  affairs  of  another  world  ;  this  is  to  make  Ught  of 
 Christ,  and  of  all  the  blessings  which  he  hath  purchased. 
 
 As  of  one  of  the  French  kings,  who  was  playing  at  some  game  with  his  nobles,  and  one 
 came  to  acquaint  him  with  a  treacherous  design  against  his  Ufe ;  the  messenger  signifying 
 it  was  a  serious  thing,  or  matter  of  a  great  moment,  he  repUed,  he  would  mind  serious 
 things  to-morrow,  he  was  not  at  leisure  then,  so  he  lost  his  life.  Pray  mind  what  Luke 
 speaks  of  those  whom  Matthew  saith  made  light  of  it ;  the  first  said,  "  I  have  bought  a 
 piece  of  ground,  and  I  must  needs  go  to  see  it,  I  pray  thee  have  me  excused,"  Luke  xiv. 
 18.  One  would  have  thought,  he  should  have  went  to  see  it  before  he  had  bought  it. 
 "  Another  said  I  have  bought  five  yoke  of  oxen,  and  I  go  to  prove  them,  I  pray  thee  have 
 me  excused.  And  another  said,  I  have  married  a  wife,  and  I  cannot  come."  Now  this 
 is  to  make  Ught  of  this  great  concernment ;  are  not  these  frivolous  excuses  ?  And  are 
 they  not  strangely  deluded,  thus  to  court  their  own  ruin,  and  to  pray  to  he  excused  from 
 mindiuT  their  own  eternal  happiness  ?  Tiiis  is  to  make  light  of  it,  i.  e.,  not  only  to  defer 
 this  great  business  till  to-morrow,  or  till  hereafter :  but  to  prefer  earthly  concerns  above 
 the  matters  of  everlasting  Ufe,  or  miion  with  Jesus  Christ. 
 
 n.  Wiat  is  it  which  smners  make  hght  of  ? 
 What  sin-  '•     ^  answer,  they  make  Ught  of  the  word  of  God,  or  of  the  preaching  of 
 
 ners  make  the  gospel,  which  must  needs  be  a  very  great  sin  and  evU  :  because  the  preach- 
 '*  '  °  ing  of  the  gospel  is  appointed  to  work  faith,  through  the  influences  of  the 
 
 Spiiit.  "  So  then  faith  cometh  by  hearing  the  word  of  God,"  Rom.  x.  17  ;  it  is  a  mighty 
 instrument  of  "  God's  power  unto  salvation,  to  eveiy  one  that  beUeveth,"  Rom.  i.  16  : 
 hence  it  is  said,  that  it  pleaseth  God.  "  By  the  foolishness  of  preaching,  to  save  them  that 
 beUeve,"  1  Cor.  i.  21. 
 
SEIIM.   XIII.]  THF.   PAHAELE   OF   TUE   MARRIAGE   SUPPER.  Oil 
 
 Now  they  make  light  of  this  great  blessing,  wliich  is  the  means  of  their  salvation ; 
 and  will  not  attend  upon  the  word,  or  when  they  heard  it,  shght  it. 
 
 2.  They  that  make  hght  of  the  connctions  of  theu-  own  consciences,  as  Felix  did  ; 
 "  And  as  he  reasoned  of  righteousness,  temperance,  and  judgment  to  come,  Felix  trem- 
 bled," Acts  xxiv.  25.  His  conscience  was  awakened,  and  he  was  convinced  of  his  sin,  of 
 his  intemperance,  and  unrighteousness  ;  Paul  touched  him  in  his  tender  place.  Well,  but 
 did  he  cherish  these  con\ictions?  No,  no,  but  he,  contrariwise,  liked  it  not ;  but  answered, 
 "  Go  thy  way  at  this  time,  when  I  have  a  couveuient  season,  I  will  send  for  thee."  But 
 e\'ident  it  is,  he  soon  forgot  Paul's  doctrme,  and  so  made  light  of  it,  and  contumed  in  his 
 former  evils.  And  thus  many  siimers  stiU  daily  do ;  it  may  be  under  the  word,  their  con- 
 sciences may  convince  them,  and  sorely  giipe  them,  for  living  in  this  or  that  sin,  and  in 
 the  neglect  of  this  and  that  duty ;  but  they  turn  a  deaf  ear  unto  the  checks  and  couvie- 
 tions  of  their  hearts  and  consciences,  and  so  make  light  of  it,  or  regard  it  not.  They  that 
 make  hght  of  the  convictions  and  rebukes  of  their  consciences,  which  rise  from  the  light  of 
 God's  word,  make  light  of  God  himself.  Now,  they  that  make  light  of  this  offer,  do  make 
 light  of  the  most  gracious  offer  and  invitation  that  ever  was  afforded  to  the  sons  and  daugh- 
 ters of  men  ;  and  this  will  appear  by  the  induction  of  particulars  following. 
 
 1.  It  is  an  invitation  of  the  greatest  and  highest  pity  ;  God  the  Father  is     ^''".'  '">'?- 
 called,  "  The  Father  of  mercies,"'  2  Cor.  i.  3  ;  because  he  is  the  fountain  or     is. 
 original  of  good,  which  floweth  to  poor  creatui'es.     "  And  the  Lord  God  of 
 
 their  fathers  sent  to  them  by  his  messengers,  rising  up  betimes  and  sencUng ;  because  he 
 had  compassion  on  his  people,  and  on  his  dwelling  place,"  2  Chron.  xxx%i.  15,  16.  And  now 
 as  he,  out  of  pity  and  compassion,  sent  to  them,  under  that  dispensation,  ^o  he  hath  sent 
 his  ministers  and  messengers  to  poor  sinners,  under  the  gospel,  knowing  what  wiath  and 
 ruin  will  fall  ajwu  them,  which  they  must  endui-e  to  eternity,  if  they  come  not  to  this  mar- 
 riage supper,  but  rather  slight  and  refuse  his  most  gracious  invitation. 
 
 2.  It  is  not  only  an  offer  and  invitation  full  of  pity  and  mercy,  but  also  as  full  of  love 
 and  rich  bounty.  0,  what  a  feast  is  here  prepared !  and  what  a  design  hath  the  Lord  in 
 it !  He  invites  them  to  a  noble  banquet,  and  what  is  comprehended  in  it,  and  God's  gra- 
 cious design  therein  you  have  heard. 
 
 3.  It  is  an  often  repeated  offer  and  invitation,  "  and  he  sent  other  servants."  God  tries 
 what  one  minister  may  do  ;  but  if  smners  will  not  hear  him,  hearken  to  him,  or  come 
 at  his  bidding,  he  sends  another,  another  after  him,  "  Go,  sa}'  to  them  that  were 
 bidden,  all  things  are  now  ready."  May  be,  some  of  you  have  been  invited  an  hundred 
 times,  to  come  to  Christ,  to  beUeve  in  Christ;  yea,  a  thousand  times,  and  yet  refuse. 
 O  !  how  inexcusable  will  God  leave  sinners,  that  eternally  perish.  "  I  have  called, 
 and  you  have  refused ;  I  have  stretched  out  my  hand,  and  no  man  regarded ;  but  ye 
 have  set  at  nought  all  my  counsel,  and  would  none  of  my  reproof."  Certainly,  such  who 
 make  light  of  tliis  invitation,  are  such  that  do  thus,  i.  e.,  they  set  at  nought  all  God's 
 counsel,  and  contemn  his  love  and  favour  extended  to  them. 
 
 4.  It  is  a  free  invitation  ;  all  the  provision  (as  you  have  heard)  is  prepared  at  God's 
 own  proper  charge  ;  sinners  are  not  requu-ed  to  bring  anything  with  them  ;  it  is  a  free 
 no,  that  would  be  a  dishonourable  thing  to  him,  and  stain  his  glory.  invitation. 
 
 1st.  God  was  under  no  necessity  to  make  this  marriage  feast,  nor  to  invite  this  and 
 that  man  or  woman  unto  it ;  it  was  an  act  all  of  his  own  free  mercy,  love,  and  goodness  ; 
 it  was  tliis  only  which  moj'ed  liim  thus  to  do. 
 
 2ndly,  doth  the  blessed  God  receive  any  profit,  or  advantage,  to  hmiself  hereby  ?  "  Can 
 man  profit  God  ?  If  thou  art  righteous,  what  givest  thou  him  ?  or  what  receiveth  he  of 
 thine  hand  ?"  Job  xxxv.  7.  Our  righteousness  cannot  oblige  God  ;  we  are  but  un]irofitable 
 scr\'ants,  when  we  have  done  all  we  are  commanded  :  the  righteousness,  or  righteous 
 actions  of  men,  contribute  nothing  to  God  ;  they  are  no  advantage  to  him,  the  best  that 
 we  can  do  ;  "  My  goodness  (saith  David)  extendeth  not  to  thee."  If  the  righteousness 
 of  Christ  added  nothing  to  the  essential  glory  of  God,  how  should  any  thing  that  sinners 
 can  do  ?  Can  their  believing  make  God  more  happy,  more  glorious  than  he  is  ?  "  Who 
 hath  given  unto  him,  and  it  shall  be  recompensed,"  Rom.  xi.  34  ?  All  that  we  can  do  is 
 due  to  him  ;  it  is  a  debt  we  owe  to  God.  Besides,  we  can  do  nothing  in  a  way  of  faith, 
 &c.,  but  what  we  received  power  to  do  from  him.  There  can  be  nothing  added  to  him, 
 God  is  so  full ;  what  can  be  put  into  a  vessel  that  is  full  to  the  brim  ? 
 
 0,  sirs !  All  that  God  hath  to  impart  to  sinners,  in  this  marriage  feast,  is  of  his  own 
 free  gi-ace ;  he  receives  not  a  pin  of  us  for  any  thing :  he  says  to  his  guests  that  come 
 and  eat  plentifully,  you  are  all  heartily  welcome,  here  is  nothing  to  pay.  It  would,  indeed, 
 
 2  K  2 
 
612  rUK    I'AKABI.K    OF   THE   MARRIAGE    SITPPEK.  [bOOK    III. 
 
 be  riiiiculous  for  a  kinij  to  in^nte  men  to  a  ■weddiiiK  supper,  and  let  them  pay  any  thing 
 for  what  they  eat  or  receive  ;  hut  much  more  dishunouralile  to  God  ;  therefore,  tliey  that 
 join  their  faith,  and  sincere  obedience  with  God's  free  grace,  and  Christ's  merits,  have 
 cause  to  blush  and  be  ashamed. 
 
 3rdly.  All  the  good  and  heavenly  blessings  imparted  to  sinners,  is  bestowed  without 
 the  least  merit  or  desert  of  the  creature.  Dotli  a  man  deserve  such  favours  ?  Can  a 
 rebel  deserve  a  free  pardon  of  a  prince,  or  to  be  advanced  fo  high  honour  ? 
 
 4thly.  It  is  a  clear,  a  plain,  and  full  invitation  ;  God  in  the  gospel  speaks  plainly  to 
 sinners,  though  sometimes  in  parables :  which  he  pleased  to  help  his  servants  to  open 
 them  ;  yet  at  other  times  sinners  may  say  with  the  disciples,  "  Lo !  now  thou  speakest 
 plainly,  and  speakest  no  proverb,"  John  xvi.  2d  :  doth  not  Christ  speak  plainly,  when  he 
 saith,  "  He  that  believeth,  and  is  baptized,  shall  be  saved  ;  but  he  that  believeth  not  shall 
 be  damned,"  Mark  xvi.  16.  And  again,  "  He  that  hath  the  Son  hath  life,  but  he  that 
 hath  not  the  Son  hath  not  life.  If  ye  believe  not  that  I  am  he,  ye  shall  die  in  your  sins," 
 John  viii.  24.  What  plainer  expressions  could  he  use  ?  He  tells  you  it  is  not  by  works, 
 but  by  grace  ye  are  saved  ;  nay,  it  is  "  He  that  worketh  not,  but  believeth  on  him  that 
 JHstifieth  the  ungodly,  his  faith  is  counted  to  him  for  righteousness,"  Rom.  iv.  5.  That 
 is,  Christ  received  by  faith,  or  his  righteousness  so  apprehended,  is  our  righteousness  to 
 justification,  in  Gods  sight,  Isa.  Iv.  1,  2. 
 
 5thly,  it  is  an  open  and  public  invitation ;  it  is  like  a  proclamation  put  forth  by  a 
 king,  to  pardon  all  guilty  and  rebellious  traitors,  that  come  in  and  plead  his  gracious  cle- 
 mency, through  an  atonement  made  by  another :  "  Ho,  every  one  that  thirsteth,  come  ye 
 to  the  waters,  and  lie  that  hath  no  money,  come  ye,  come,  buy  wine  and  ruilk  without 
 money  and  without  price:"  be  ye  whosoever,  whether  Jews  or  Gentiles,  great  sinners  or 
 small,  bond  or  free,  yoimg  or  old,  rich  or  poor  ;  whoever  thirstest  after  happiness,  or  would 
 be  saved,  but  know  not  the  way :  "  Hear,  and  your  souls  shall  live,"  ver.  3.  What  grace 
 is  here,  and  how  publicly  offered !  "  Go,  and  proclaim  these  words  towards  the  north, 
 and  say,  return,  backsliding  Israel,  and  I  will  not  cause  my  anger  to  fall  upon  you  ;  for  I 
 am  merciful,  saith  the  Lord,  and  wiU  nut  keep  my  anger  for  ever;  only  acknowledge  thine 
 iniquities,  that  thou  hast  transgressed  against  the  Lord  thy  God,"  Jer.  iii.  12,  13.  Here 
 is  a  loud  cry,  an  open  proclamation  to  be  made  in  the  high  place,  at  the  opening  of  the 
 gate.  "  Wisdom  crieth  without,  she  uttereth  her  voice  in  the  streets  ;  She  crieth  in  the 
 chief  place  of  concourse,  in  the  opening  of  the  gates  ;  in  the  city  she  uttereth  her  words," 
 &c.,  Prov.  i.  20,  21.  Those  sinners  that  make  light  of  this  invitation  thus  openly  made, 
 will  find  many  to  witness  against  them  at  the  last  day. 
 
 6thly.  It  is  a  large  and  comprehensive  invitation ;  it  is  to  all  sinners,  none  by  name  ex- 
 empted ;  so  that  one  hath  no  more  cause  or  reason,  to  say  I  am  not  comprehended  in  it, 
 any  more  than  another.  "  Go  into  aU  the  world,  preach  the  gospel  unto  every  creature," 
 Mark  xvi.  15. 
 
 The  chiefest  of  sinners  have  encouragement  to  take  of  this  gracious  offer  of  pardon  and 
 peace,  through  Jesus  Christ ;  yea,  the  backsliding  sinner,  the  stout-hearted  sinner ;  "  I 
 have  s))read  out  my  hands  all  the  day  long  to  a  rebellious  people,"  Isa.  Ixv.  2.  One 
 would  think  this  should  melt  the  hard  and  obstinate  sinner's  heart,  and  that  none  should  be 
 so  vile,  as  to  make  light  of  this  invitation.  "  Hearken  to  me,  ye  stout-hearted,  that  are 
 far  from  righteousness,"  Isa.  xlvi.  1 2  ;  that  have  no  righteousness  of  their  own,  and  seek 
 not  after  anv,  but  delight  in  sin  and  wickedness  ;  "  I  bring  n^ar  my  righteousness,"  ver. 
 13,  I  have  pro^^ded  you  a  righteousness  of  my  own,  a  righteousness  which  I  am  well  plea- 
 sed with  ;  it  agreeing  exactly  with  my  holy  law,  and  holy  nature  ;  and  I  bring  it  near 
 to  you,  that  are  unrighteous,  and  ungodly  persons,  come  to  this  marriage  feast,  and  God 
 will  put  this  robe  of  righteousness  upon  you,  though  you  are  never  so  filthy,  and  unclean  in 
 yourselves. 
 
 Tthly.  It  is  a  pressing  and  most  earnest  in\'itation.  Alas  !  the  sinner's  hfe  lies  at  stake, 
 his  soul  is  in  danger ;  "  We,  knowing  the  terror  of  the  Lord,  persuade  men,"  2  Cor.  v. 
 11 ;  to  believe  and  be  fidly  assured,  that  there  shall  be  a  great  and  terrible  day  of  the 
 Lord,  and  that  the  slighters  of  God's  gracious  call  and  invitations,  shall  be  cast  into  a  lake 
 of  fire  and  brimstone  ;  we  therefore  are  earnest  with  sinners  ;  "  We  are  ambassadors  for 
 Chiist,  as  tluiugh  God  did  beseech  you  by  us  ;  we  i)ray  you  in  Christ's  stead,  be  j'ou  re- 
 conciled to  God,"  2  Cor.  v.  20.  The  angels  bid  Lot  hasten,  "while  he  lingered,  the  men 
 laid  hold  upon  him,"  Gen.  xix.  16.  Brethren,  God  must  lay  hold  upon  sinners,  and  pull 
 them  out  of  Satan's  hands,  and  out  of  the  pit  where  tliey  lie. 
 
 iSthly.     It  is  at  a  seasonable  time  you  are  invited,  it  is  while  it  is  day,  and  just  at  sup- 
 
SKBM.    Xril.]  THH    PAUADLK    OF    THE    MAUUIAOK    SUPPER.  GJ3 
 
 per  time,  when  the  tablo  is  spread,  anil  every  tliiii;,'  quite  reaJy  ;  anil  the  great  God  wait- 
 eth  fur  your  coming.  The  Lord  waits  to  be  gracious,  lie  (as  it  were)  looks  out  for  you  ; 
 he  sees  a  coming  sinner,  though  he  be  as  yet  a  great  way  otf.  Sirs  !  would  not  an  earth- 
 ly king  be  greatly  offended,  if  such  that  lie  should  invite  to  supper  with  him  at  sucli  an 
 hour,  should  delay  coming,  though  he  sends  to  them  just  at  supper  time,  and  waits  for 
 them,  and  yet  they  come  not  ? 
 
 ythly.  It  is  to  some  an  effectual  invitation,  it  tends  to  make  the  sold  willing,  that  is, 
 given  to  Christ.  "  All  that  the  Father  hath  given  unto  me,  shall  come  unto  me,"  John 
 vi.  3b.  Whosoever  lias  a  heart,  a  will  to  come,  a  desire  to  believe,  may  be  assured  that 
 they  are  given  unto  Jesus  Christ.  "  The  dead  shall  hear  the  voice  of  the  Son  of  God  ; 
 and  they  that  hear  shall  live,"  John  v.  25  ;  Christ  calls  shall  be  made  effectual  to  them  ; 
 Lazarus  coukl  not  resist  the  call  of  Christ,  when  dead  in  the  grave.  Grace,  my  brethren, 
 or  rather  the  God  of  all  grace,  works  irresistibly.  "  My  people  shall  be  willing  iu  the  day 
 of  my  power,"  Ps.  ex.  3 . 
 
 APPLICATION. 
 
 From  hence  we  may  infer,  that  sinners  naturally  are  strangely  blinded  and  deceived  by 
 Satan.  Is  it  not  strange  that  such  an  invitation  should  be  slighted,  that  any  sinner  should 
 make  light  of  it  ? 
 
 2.  This  also  may  inform  us,  that  God  is  infinitely  good  and  gracious  to  undone  sin- 
 ners ;  what  heart  can  conceive  of  it,  or  what  tongue  can  express  it  ?  His  mercy,  love, 
 and  goodness,  doth  not  only  appear  in  his  sending  oui-  Lord  Jesus  Christ,  to  espouse  sin- 
 ners ;  but  also  in  sending  his  ministers  to  invite  them  to  come,  and  accept  of  his  most  gra- 
 cious otter;  nay,  and  in  h:s  often  repeatuig  his  call;  his  kind  and  comi)assionat€  invitations. 
 
 3.  Moreover,  from  hence  we  infer,  that  God  will  leave  all  men  at  the  last  day,  with- 
 out excuse.  What  will  such  vile  sinners  have  to  say,  when  they  stand  at  God's  tribunal, 
 who  were  sent  to,  and  called  upon,  perhaps  a  thousand  times,  to  come  unto  Jesus  Christ, 
 or  to  Come  to  this  marriage  supper  ;  who  wickedly  refused  it,  and  made  light  of  it  ?   - 
 
 4.  Also,  from  hence  we  may  be  informed,  how  sinners  are  ensnared  with  the  love  of 
 this  world,  and  the  p<3rishing  things  thereof.  They  prize  and  value  these  things  above 
 their  immortal  souls  !  Nay,  above  an  interest  in  Jesus  Christ.  They  rather  choose  to 
 have  their  lusts,  their  earthly  riches,  honoui's,  and  pleasures  here,  than  the  free  pardon  of 
 all  their  sins  ;  and  to  be  acquitted,  justified,  and  made  the  sons  and  daughters  of  the  Most 
 High  God  ;  and  to  be  made  lieLfS  of  the  everlasting  kingdom  of  glory,  and  a  crown  that 
 fadeth  not  away. 
 
 5.  Believers,  also  may  from  hence  perceive,  what  cause  they  have  to  adniue  God's 
 free  grace  to  them.  For  had  not  he  by  his  special  love,  and  divine  goodness,  overcome 
 them,  intlueueed  them  by  his  Spirit,  and  ih'awn  them  to  Ills  Son  ;  bowed,  and  subjected 
 tlieii-  rebellious  wills,  and  changed  then'  hearts,  they  would  as  certainly  made  light  of  this 
 gracious  invitation,  as  any  of  the  rest  do.  This  is  signified  by  these  words,  viz.,  "  Com- 
 pel them,  who  hath  made  thee  to  ilitt'er  fi'om  another,"  1  Cor.  iv.  7.  Didst  thuu,  0  soul, 
 make  thyself  to  differ  ?  Was  it  by  virtue  of  thy  own  power  ?  Have  they  anything  to 
 glory  in,  or  make  their  boast  of?  "  It  is  not  of  him  that  willeth,  nor  of  him  that  run- 
 neth ;   but  of  God  that  sheweth  mercy,"  Lom.  ix.  16. 
 
 (3.  Ministers  may  also  learu  from  hence,  not  to  be  discouraged  ;  though  they  see  but 
 little  success  of  their  great  pains  and  labour;  it  is  no  new  thing,  if  the  people  would  not 
 be  entreated,  be  persuaded,  nor  prevailed  with,  to  cleave  to  the  Lord,  and  accept  of  his 
 mercy,  by  the  holy  prophets,  and  apostles  of  our  Lord  Jesus  Christ ;  but  made  light  of 
 their-  words,  and  of  that  message.  Is  it  any  mar\'el,  they  slight  the  word  in  our  mouths, 
 and  make  light  of  the  message  we  bring  unto  them  ?  Well  may  we  say,  "  Who  luith  be- 
 lieved our  report  ?"  Isa.  lix.  1.  And  nut  wonder  ?  If  they  would  not  hear  their  report  ? 
 Nor  the  report  of  our  blessed  Lord  himself. 
 
 7.  And  since  this  is  so,  let  poor  ministers  labour  to  be  like  their  Master,  ^^z.,  to  wait 
 patiently  upon  the  souls  of  those  people,  to  whom  they  preach  ;  Gcd  the  Father  wa  ts  long, 
 Christ  waits  long,  the  Holy  Spirit  waits  long,  and  are  not  weary  ;  therefore  let  us  also 
 wait ;  let  ministers  faithfully  discliarge  their  duty,  and  deliver  their  message,  and  leave 
 the  success  of  all  unto  God  ;  and  say  with  their  blessed  Lord,  "  Though  Israel  be  n(jt 
 gatliered,  yet  shall  I  be  glorious  in  the  eyes  of  the  Lord,  and  my  God  shall  be  my  strength," 
 Isa.  xlix.  5. 
 
4)14  THE    I'AltjVULE    Ol''    TUli,    MAlail,\GE    SUI'l'EB  [liOuK   UI. 
 
 SERMON    XIV. 
 
 Bui  they  made  light  of  it. — Matt.  xsii.  5. 
 
 1  have  showed  you  what  it  is  sinners  make  light  of. 
 
 I  shall  now  proceed  to  show  further  what  sinners  make  light  of,  and  also  the  great  evil 
 and  danger  that  attends  this  siu. 
 
 The  great  1-  I'  '^  ^  ^^'7  gi'eat  sin  in  respect  of  what  they  make  light  of.  Tliey  slight 
 cTii  "Dd  and  cast  contempt  upon  that  glorious  contrivance,  of  God's  infinite  wisdom,  in 
 making  light  that  high  and  sublime  council,  that  was  held  between  the  Father  and  the  Son, 
 "jJjjjSospei  before  the  world  began.  They  make  light  of  the  highest  act  of  God's  wisdom, 
 that  ever  was  ;  and  this  too,  in  the  clearest  revelation,  and  manifestation  there- 
 of:  our  salvation  was  the  highest  act  of  the  wisdom  of  God  ;  and  that  the  gospel  coutaineth 
 the  clearest  and  fullest  revelation  of  this  glorious  wisdom,  none  will  or  can  deny.  The  re- 
 sult was  to  send  the  Second  Person  of  the  blessed  Trinity,  into  the  world,  to  assume  mim's 
 nature,  or  to  he  incarnate  in  the  flesh  ;  anil  to  lay  the  sins  of  all  the  elect  upon  him,  as  their 
 great  Sponsor,  or  Surety  ;  public  Head  and  Ptepresentative,  and  to  die  for  them,  i.  e.,  in 
 their  stead  and  room.  My  brethren,  should  God  have  called  the  angels  together,  to  consult 
 about  a  way  to  raise  fallen  man,  from  under  the  fall  and  curse,  for  the  breach  of  the  first 
 covenant  (so  that  the  honour  of  God  miglit  be  presei-ved,  in  respect  of  all  his  blessed  attri- 
 butes, and  that  sin  according  to  the  demands  of  the  law,  and  justification,  might  be  unsworded 
 and  yet  divine  mercy  be  magnified,  in  pardoning  sinners ;  could  they,  think  you,  have  found 
 out  such  a  way  ?  No,  no,  none  but  infinite  wisdom,  could  do  this  ;  hence  God  saith,  "  De- 
 liver liim  from  going  into  the  pit,  I  have  found  a  ransom,"  Job  xxxiii.  24.  Our  dehverauce 
 is  by  a  ransom,  by  a  price  paid  to  satisfy  the  justice  of  God.  I  have  found  a  ransom  ;  it  is 
 the  contrivance  of  God,  the  iavention  of  God,  and  of  him  alone. 
 
 Caryl  on  Job  "  If  all  men  on  earth  (saith  a  worthy  divine) ,  yea,  if  all  the  angels  in  heaven, 
 
 chap  xxxiii!  had  sat  from  the  foundation  of  the  World  to  this  day,  in  councU,  beating  their 
 ''■  brains,  and  debathig  this  question,  viz.,  how  sinful  man  might  be  delivered, 
 
 out  of  the  hands  of  the  law,  or  that  condemnation  or  sentence,  under  which  the  law  had  cast 
 anil  detained  him,  with  satisfaction,  or  without  damage,  to  the  justice  and  righteousness  of 
 God  ;  they  would  never  have  foimd  it  out,  nor  anything  like  it ;  this  is  God's  own  intention. 
 Or  if  God  had  said  to  fallen  man,  I  see  thou  art  in  a  lost  and  pitiful  condition  ;  but  sit  down 
 and  consider  how  I  may  do  thee  good,  and  not  wrong  myself ;  how  I  may  relieve  thee,  and 
 not  dishonoiu-  myself,  and  I  willfreely  do  it.  If  God  (I  say)  had  given  man  a  blank  to  write 
 dowii,  what  would  he  have  done  to  bring  this  about  ?  he  could  never  have  found  it  out,  but 
 must  have  perished  for  ever  in  his  sin."  Thus  far  this  great  man  ;  no,  no,  it  was  God  that 
 devised  the  means,  that  liis  banished  might  not  for  ever  be  expelled  from  him. 
 
 But  now,  Su-s  !  must  not  this  be  a  most  abominable  evU,  for  any  man  or  woman  to  slight 
 this  contrivance  of  God's  profound  wisdom,  or  cast  contempt  upon  it,  or  to  use  the  words  of 
 my  text,  make  light  of  it.  0  !  what  is  the  nature  of  this  sin  ?  and  what  fearful  danger 
 do  such  sinners  expose  themselves  unto  for  ever  ? 
 
 2.  The  evil  and  danger  must  needs  be  great,  not  only  as  it  casteth  contempt  upon  the 
 wisdom  of  God,  but  it  is  also  a  making  light  of  God's  infinite  mercy,  love,  and  goodness. 
 No  greater  act  of  love  could  spring  from  bountUess  eternity,  than  for  God  to  part  with  his 
 own  dear  Son,  the  only  delight  of  heaven  :  no  gift  could  ever  equal  this  gift.  "  God  so 
 loved  the  world, that  he  gave  his  only  begotten  Son,"  &c.  Gave  him  to  what?  To  re- 
 deem sinners.  Which  way  must  he  do  it  ?  He  must  die,  he  must  bear  the  curse  of  the 
 law  for  us.  0,  tliis  was  the  most  stupendous  evidence  of  liis  mercy,  and  divine  goodness  ! 
 Nay,  and  it  is  to  slight  and  make  Ught  of  the  precious  love  of  Jesus  Christ,  who  freely 
 gave  himself  to  die  for  his  enemies.  Oh  !  what  ingratitude  is  this  1  What,  make  hght 
 of  such  love  !  such  mercy !  Be  amazed,  0  ye  heavens  !  and  be  astonished,  0  earth  ! 
 What  power  hath  the  devil  over  mortals  ?  Wliat  blindness  is  there  in  their  understand- 
 ings ?  What  enmity  in  their  minds  ?  What  rebellion  in  their  wiUs  ?  What  earthliness 
 and  carnality  is  there  in  then-  att'ections  ?  But  what  will  be  the  end  of  these  persons  ? 
 What  dangers  do  they  run  ?  and,  what  a  hot  hell  do  they  prepare  for  then'  own  souls  for 
 ever? 
 
 i).  It  IS  to  make  light  of  God  hmiself,  for  he  oft'ers  himself  to  be  our  God  ;  he  stands 
 
SEBM.   XIV.]  THE   I'ARAULE   OF   THE    MAUIIIAiiE    SUi'l-ER.  615 
 
 waiting  to  give  himself  and  all  he  hath,  so  far  as  it  is  communicable  to  creatures.  But  as 
 he  said  to  Israel  of  old,  "  My  people  would  have  none  of  me."  So  he  may  say  now,  this 
 sinner,  and  that  sinner  will  have  none  of  me :  they  despise  me,  not  only  my  love  and  ten- 
 der mercy,  but  they  also  contemn  me,  and  shght  me.  They  value  five  yoke  of  oxen,  a 
 small  parcel  of  land,  and  their  pleasures,  above  me. 
 
 God  offers  Wmself,  iu  Christ,  to  be  the  sinner's  God,  to  be  their  Father,  to  be  their  Friend, 
 to  be  their  inheritance,  and  portion  for  ever  :  but  what  saith  my  text,  but  they  made  hght 
 of  it.  They  slight  and  contemn  him  in  their  hearts.  They  think  it  is  a  better  choice  to 
 enjoy  their  earthly  riches,  honours,  and  pleasures,  their  sensual  delights,  their  cursed  cups, 
 and  wicked  companions,  their  pride  and  ambition,  and  men-y  meetings,  which  they  spend 
 in  swearing,  drunkenness,  and  blasphemy,  treading  the  Holy  God  under  their  feet,  vilify- 
 ing his  laws,  spitting  in  his  very  face,  and  contemning  all  tilings  wliich  are  good  and  vir- 
 tuous.    But  what  will  be  the  end  of  these  tilings  ? 
 
 4.  They  make  light  of  Christ,  who  waits  to  espouse  them.  They  slight  his  person  who 
 is  "  the  cliiefest  among  ten  thousands,"  Cant.  v.  10.  They  make  light  of  his  beauty,  hght 
 of  his  riclies,  his  unsearchable  riches  :  make  light  of  his  most  precious  love,  his  early,  his 
 infinite,  his  incomprehensible,  his  dying,  liis  bleeding,  his  redeeming,  and  his  espousing 
 love  !      0  !  what  sin  and  folly,  nay,  madness,  is  in  their  hearts! 
 
 5.  They  make  hght  of  the  merits  of  Christ,  and  of  his  satisfaction,  of  his  sorrows,  of  his 
 bloody  sweat,  when  iu  his  feai-ful  agony  of  his  bloody  passion,  they  regard  not  the  piercing 
 of  his  hands  and  feet,  by  cruel  nails,  nor  the  piercing  of  his  tender  heart  with  that  bloody 
 spear.  But  by  their  contempt  of  him,  by  their  unbelief,  and  hardness  of  heart,  they  make 
 it  a  light  thing  to  wound  and  pierce  him  again  :  they  regard  not  his  blood,  no  more  than  if 
 it  had  been  the  blood  of  a  malefactor  :  they  oft'er  violence  to  bis  Spirit,  resist  him  that 
 would  apply  his  blood,  to  the  salvation  of  their  souls  :  they  contemn  his  authority,  make 
 light  of  his  kingly,  priestly,  and  prophetical  offices.  0 !  what  evU  is  there  in  tins  sin  ? 
 and,  what  danger  do  they  run  ?  Tliey  make  light  of  a  marriage  with  Jesus  Christ.  To 
 this  end  you  have  heard  they  are  called,  or  invited  to  this  feast.  The  evil  therefore-  in  re- 
 fusing so  gracious  an  off'er,  must  needs  be  very  great  and  abominable.  What !  will  the 
 prince  espouse  his  poor  servant,  a  person  of  so  low  and  base  degree  ?  nay,  one  that  hath 
 been  in  actual  rebellion  against  him  ?  and  shall  this  kindness,  this  love,  this  honour  so  un- 
 deserved, be  made  light  of?     Wonder,  0  heavens! 
 
 6.  They  make  light  of  a  marriage  with  Christ.  This  is  the  effect  of  this  refusal.  And 
 this  contempt  they  oifer  to  the  Son  of  God,  and  of  all  those  glories  that  attend  and  accom- 
 pany him! 
 
 7.  They  make  light  of  the  Holy  Ghost.  The  Spirit  waits  upon  them,  to  apply  the 
 blood  of  Christ  to  their  wounded  souls;  but  they  make  light  of  his  motions,  influences,  and 
 operations. 
 
 The  Holy  Spirit  strives  to  unite  their  souls  to  the  Lord  Jesus,  or  to  tie  that  most  blessed 
 and  sacred  knot.  But  they  quench  the  Spirit,  grieve  the  Spuit,  resist  the  Spirit,  in  the  dis- 
 charge of  his  office,  until  he  leaves  them,  and  gives  them  over  to  their  own  heart's  lusts;  they 
 must  therefore  of  necessity  perish,  in  regard  the  Holy  Ghost  is  the  only  Agent  that  must 
 make  the  death  of  Christ  efi'ectual  to,  their  souls.  What  can  a  sinner  do,  when  the  Holy 
 Spirit  utterly  withdraws  from  them  ?  AH  spiritual  life,  and  vital  motions,  are  alone  from 
 the  Holy  Spirit. 
 
 8.  They  make  hght  of  their  own  precious  and  immortal  souls ;  they  contemn  and  wrong 
 theur  own  souls.  "  He  that  sinneth  against  me,  wrongeth  his  own  soul ;  all  that  hate  me, 
 love  death,"  Prov.  viii.  36. 
 
 Such  that  make  light  of  Christ,  hate  him  ;  the  lesser  love  is  counted  a  hatred,  and  they 
 do  not  only  hate  Jesus  Chiist,  but  their  own  souls  also.  To  love  the  world,  to  love  riches, 
 honours,  and  pleasures,  above  Christ ;  or  husband,  or  wife,  son,  or  daughter,  more  than  the 
 soul,  is  to  hate  and  wrong  Clnist,  and  that  precious  soul  God  hath  given  them.  Here  is  a 
 blessed  match  offered  to  the  soul,  a  spouse,  a  rich  and  glorious  husband  for  the  soul,  but 
 the  sinner  being  led  by  the  flesh,  and  by  Satan,  is  beguiled  of  tliis  inconceivable  blessing. 
 How  might  a  child  see  cause  to  hate  such  an  enemy,  be  it  father,  or  mother,  and  any  else, 
 that  should  persuade  it  to  slight  the  oflfer  of  a  prince,  who  makes  love  to  it,  until  he  is  so 
 provoked,  that  he  rejects  it  for  ever,  and  resolves  to  visit  it  no  more,  wait  at  his  door  no 
 more. 
 
 9.  They  make  light  of  pardon  of  sin,  which  is  only  to  be  had  in  Christ,through  his  blood, 
 and  m  obtaiiiuig  of  union  with  him.  Brethren,  none  ever  find  pardon,  who  make  hght  of 
 Christ,  and  of  his  invitation  to  this  marriage  supper. 
 
016  THE   PAEABLE   OF    THE    MABKIAGE    SUPPER.  [bOOK    111. 
 
 And,  G  !  wliat  is  the  state  of  that  soul,  whose  sins  are  charged  upon  Wm,  who  lies  under 
 the  guilt  and  power  of  liis  sins  ! 
 
 10.  Their  sin  and  danger  is  great,  because  they  make  light  of  all  the  promises  of  tho 
 covenant  of  grace,  all  the  promises  run  in  Christ;  first,  they  were  made  to  Christ,  and  then 
 to  behevers  in  Christ.  God  liath  promised  to  be  the  God  and  Father  of  all  that  love  Christ, 
 that  espouse  Jesus  Christ,  and  many  other  promises  there  are  also.  See  John  xii.  26. 
 "  If  any  man  serve  me,  let  him  follow  me,  and  where  I  am,  there  shall  also  my  servant  be ; 
 and  if  any  man  serve  me,  him  wiU  my  Father  honom-."  What  a  gi'eat  evil  is  it  to  make 
 liglit  of  such  great  and  precious  promises  !  Moreover,  whosoever  slights  and  despises  the 
 promises  of  the  gospel,  do  incur  on  themselves  all  the  evil,  and  direful  wrath,  that  is  con- 
 tained in  the  threatenings  thereof. 
 
 11.  They  make  light  of  communion  with  Christ.  "  Behold  !  I  stand  at  the  door  and 
 knock,  if  any  man  hear  my  voice,  and  open  the  door,  I  will  come  in  unto  him,  and  sup 
 with  him,  and  he  with  me,"  Rev.  iii.  20.  But  they  made  light  of  this  so  great  a  privilege  ; 
 they  value  not  sui)ping  with  Jesus  Christ,  communion  with  Clirist ;  they  slight  all  those 
 choice  refreshments  he  affords  to  them,  that  embrace  him  in  tlie  arms  of  their  faith. 
 
 Moreover,  as  they  make  light  of  communion  with  Christ,  so  they  also  make  light  of  com- 
 munion of  the  saints,  as  if  there  was  "  No  consolation  in  Clirist,  no  comfort  in  love,  no  fel- 
 lowship of  the  Spuit,  no  bowels  and  mercies,"  Phil.  ii.  1.  No  good  in  ordinances,  no  soul 
 refreshment  m  the  holy  sacraments.  They  contemn  the  fat  things  of  God's  house,  bread  of 
 life,  and  water  of  life,  is  not  worth  any  thing  with  these  persons ;  their-  souls  loathe  the 
 heavenly  manna,  they  cannot  relish  Christ's  spiced  wine,  nor  do  they  esteem  of  the  sweet 
 juice  of  his  pomegranates,  they  prize  their  cups,  their  merry-meetings  with  their  ungodly 
 companions,  above  the  meetings  of  the  saints,  and  all  the  joys  of  Mount  Sion. 
 
 12.  They  make  light  of  eternal  life,  or  of  the  salvation  of  their  souls  ;  therefore,  the 
 sin  and  danger  wliich  attends  these  persons,  must  needs  be  great.  Heaven,  and  all  the 
 glory  thereof,  is  slighted  by  them  ;  they  sell  their  birth-right  (witli  profane  Esau,)  for  a 
 mess  of  pottage ;  they  will  not  part  with  their  earthly  inheritance,  for  the  glorious  mansions 
 above. 
 
 That  "  Far  more  exceeding,  and  eternal  weight  of  glorj',"  2  Cor.  iv.  18  ;  of  which  the 
 apostle  speaks,  is  as  light  as  vanity,  in  the  judgment  of  these  persons  ;  and  as  they  make 
 light  of  all  things  that  are  truly  good,  really  good,  spiritually  good,  whilst  here ;  so,  I  say, 
 they  do  of  whatsoever  is  truly,  and  eternally  good,  great,  and  glorious,  hereafter. 
 
 13.     They  also  make  light  of  hell,  as  not  to  fear  the  pains  and  punishment 
 light  thing    thereof. 
 
 wath.**'''"'  They  make  light  of  the  wrath  of  God,  they  fear  not  the  anguish  of  an  accu- 
 sing Conscience,  the  worm  that  dietli  not ;  nor  do  they  tremble  at  the  thoughts 
 of  that  fire  that  cannot  be  quenched  ;  the  lake  that  burneth  with  fire  and  brimstone,  is  but 
 a  light  thing  in  their  eyes.  These  things  considered,  may  serve  to  show  their  sin  and  danger 
 is  very  gi-eat. 
 
 14.  They  make  light  of  the  gospel ;  such  that  sinned  against  Moses'  law,  died  without 
 mercy. 
 
 Every  contumacious  going  beside  the  law,  or  casting  it  aside  by  commission  of  evil,  was 
 death  ;  no  such  contumacious  transgressor  could  escape  God's  iust  wrath  ;  yet  that  obedience 
 the  law  requh-ed,  so  far  as  men  were  capable  to  perform  it,  delivered  no  person  from  God's 
 most  strict  and  severe  justice.  But  Jesus  Christ,  in  our  nature,  hath  answered  all  the  de- 
 mands ;  the  gospel  gives  life,  though  the  law  could  not.  Therefore,  to  slight  this  great  and 
 glorious  Redeemer,  must  of  necessity  bring  the  severest  wrath  and  vengeance  on  all  such  sin- 
 ners. 
 
 Sirs  1  There  is  no  escaping,  no  avoiding  the  righteous  punishment  which  the  just  God, 
 will  infhct  upon  all  gospel  sinners,  see  Heb.  ii.  3. 
 
 15.  The  danger  of  such  who  make  light  of  Clu-ist,  and  of  the  gospel,  must  needs  be  very 
 great,  because  it  is  the  rejecting  or  casting  contempt  upon  the  only  remedy  God  hath  pro- 
 vided ;  they  that  sinned  against  the  law,  might  fly  to  the  gospel ;  but  what  will  they  do, 
 or  whither  will  they  fly,  that  sin  against  the  gospel  ?  Who  tread  under  their  feet  the 
 blood  of  the  Son  of  God  !  0  what  sore  punishment  shall  these  be  thought  worthy  of  ? 
 See  Heb.  x.  2.  Hath  God  sent  his  Son  to  be  a  sacrifice,  to  pour  out  his  blood  to  sa\e 
 them,  and  shall  they  mal^e  light  of  such  a  cure,  of  such  a  remedy,  of  such  grace,  and  di- 
 vine favour  ?  0  !  how  low  must  such  think  to  lie  in  hell.  "  Verily,  I  say  unto  you,  it 
 shall  be  more  tolerable  for  the  land  of  Sodom  and  Gomorrah,  in  the  day  of  judgment, 
 than  for  that  city/'  Malt.  x.  Ij ;  for  that  city,  or  that  people,  or  person,  that  will  not  hear 
 
SEBM.    XIV.]  THE    PAHADLE   OF    THK    MAKRIAGF    SUITEU.  G17 
 
 the  words  of  Christ's  ministers,  hut  miike  light  of  their  message,  or  of  tliat  ulTer,  which  thoy 
 ill  their  great  Master's  name  make  unto  them.  These  shall  have  a  hotter  liell  than  the  peoiilo 
 of  Sodom.  Sodomy  is  not  so  great  a  sin,  as  to  make  light  of  Christ,  and  liis  Idood  ;  whicli 
 liatli  procured  pardon  for  all  such  ahorainable  sins.  There  is  no  sin,  nor  blasphemy  either, 
 against  the  Father  or  the  Son,  but  the  gospel  oft'ers  pardon  for.  Therefore,  such  who  slight 
 such  a  remedy,  procured  at  such  a  dear  rate,  must  needs  be  (it  being  a  slighting,  or  making 
 light  of  Christ,)  the  sin  of  unbelief,  which  is  the  worst  of  all  sins.  This  is  the  root  and 
 foundation  of  all  other  sins,  as  faith  is  the  root  of  all  other  graces.  "  Not  one  sin,  (saith  a 
 learned  author,)  but  will  be  engendered  in  the  womb  of  this  sin,  as  well  as  there  cuarnock. 
 is  not  one  grace,  but  springs  from  the  womb  of  faith."  Why  are  men  proud,  covetous ;  why 
 do  they  swear,  lie,  steal,  commit  adultery,  &c.,  but  because  they  do  not  believe,  God  hates 
 them,  and  will  condemn  them  ;  they  believe  not  his  word  ;  nay,  and  this  sin  of  unbelief,  or 
 making  liglit  of  Christ,  maintains  all  other  sins  in  their  full  strength.  As  faith  tends  to 
 weaken  all  sin,  so  unbelief  keeps  every  sin  in  its  full  power.  Also  it  is  the  great  supporter  of 
 the  devil's  kingdom  ;  as  faith  overcomes  him  and  his  kingdom,  so  unbelief  strengthens  liim 
 and  his  kingdom,  in  the  soul  of  every  such  sinner,  and  in  the  world. 
 
 IG.  Their  danger  is  great ;  for  all  the  attributes  of  God,  are  set  against  this  man,  viz., 
 against  him  that  makes  light  of  Christ.  Not  oidy  divine  justice,  but  divine  mercy,  love,  and 
 goodness  also  ;  therefore  liis  sin  an<l  danger  is  great.  "  The  face  of  God  is  set  agamst  them 
 that  do  evil,  to  cut  off  the  remembrance  of  them  from  the  earth,"  Psal.  xxxiv.  16.  The  face 
 of  God  may  denote  his  glory,  or  the  perfections  of  his  nature.  All  God's  holy  and  blessed 
 attributes,  are  set  against  those  persons  who  are  guilty  of  this  e\dl.  0 !  it  is  sad  indeed,  when 
 once  mercy,  love,  and  di\'ine  goodness,  pleads  against  a  sinner;  no  wrath  like  that  which  is 
 kLuiUed  ill  the  heart  of  God,  for  the  abuse  of  mercy,  and  intiuite  love  and  goodness.  Brethren, 
 as  all  the  blessed  attributes  in  Christ,  meet  together  in  sweet  harmony,  and  unite  their 
 strength  to  save  a  poor  sinner  that  believes  in  Jesus ;  so  they  all  unite  together,  to  cut  off 
 and  destroy  for  ever,  aU  such  who  do  not  believe  in  him,  but  contrariwise  make  light  of 
 him,  and  of  the  merits  of  his  blood. 
 
 17.  The  evil  and  danger  that  attends  those  that  make  light  of  Christ,  and  of  all  gospel 
 grace,  is  great ;  because,  in  their  so-doing,  they  are  obedient  to  the  devil :  it  is  his  lusts 
 which  they  do,  and  in  this  he  shows  his  utmost  malice  against  God,  Jesus  Christ,  and  the 
 sinner's  own  soul.  This  is  to  cast  dirt  upon  God's  glory,  in  the  work  of  redemption.  What 
 is  Satan's  design  herein,  but  to  cause  the  sinner,  as  much  as  lieth  in  him,  to  render  the 
 grace  of  God  in  Jesus  Christ,  to  be  of  none  effect.  So  that  his  blood  might  be  shed  in  vain. 
 if  Satan  cannot  hinder  men  from  hearing  the  word,  he  stirs  them  up  to  make  light  of  it ; 
 and  such  that  so  do,  are  obedient  to  him,  and  do  his  wUl,  they  show  that  they  are  his  obe- 
 dient servants  and  vassals. 
 
 0.  From  hence  it  appears,  they  do,  as  much  as  Heth  in  them,  endeavour  to  nullify  the 
 glorious  work  of  Christ's  mediation,  it  denies  him  the  honour  of  his  meritorious  passion ; 
 no  sin  doth  so  immediately  oppose  Chiist  as  Mediator,  and  trample  upon  that  inestimable 
 sacrifice,  as  this  doth.  What,  make  light  of  such  an  midertaking  !  a  work  of  such  a  nature, 
 brought  ill  as  the  residt  of  such  a  council,  effected  by  such  a  price  ;  and  to  accomplish  such 
 a  high  design,  and  not  value  it  above  one  base  lust  I  What,  choose  rather  to  see  a  new 
 bought  piece  of  land,  or  a  farm,  or  to  prove  five  yoke  of  oxen,  rather  than  to  have  an  in- 
 terest in  Chrst's  most  glorious  mediation,  person,  and  benefits  i 
 
 APPLICATION. 
 
 1.  Information.  We  may  fi-om  hence  see  the  infinite  patience  of  God,  0  I  admire  this 
 God,  in  his  long-suffering  and  forbearance  ! 
 
 Doth  he  still  wait  upon  such  wretched  sinners,  that  thus  slight  and  contemn  his  most 
 infinite  love,  goodness,  and  mercy?  Is  it  not  a  marvellous  thing,  that  God  should  let  such 
 creatures  live  one  day  longer  ?  God  certainly  bears  infinitely  more  reproaches  and  indig- 
 nity, by  this  sin,  than  all  men  in  the  world  ever  bore  ;  yet  he  hath  as  much  patience  to 
 bear  with  them,  as  he  hath  power  to  punish  them  :  it  is  not  because  he  wants  power  to 
 ease  himself  of  these  adversaries,  that  he  spares  them  so  long  ;  noue  but  God  could  endure 
 such  affronts  from  an  enemy. 
 
 2.  This  sin  is  aggravated  by  their  continuance  in  this  sin,  as  God's  patience  is  great- 
 ened,  by  his  repeated  offers  of  his  grace  and  mercy.  "  He  sent  his  servants  to  invite  them 
 again,  he  sent  other  servants  to  say  to  them  that  were  bidden,  come,  for  all  thiiii's  arc 
 now  ready,"  Luke  xiv.  17;  but  as  often  as  God  invited  them,  ihey  rejected,  and  made 
 light  of  his  invitation.     0  wonder  that  afl.r  the  fiiit  refusal  of  Christ,  God  will  send  to 
 
618  THE   PARABLE   OF   THE   MAEUIAGE    SUPPER.  [BOOK  III. 
 
 them  again,  and  again  !  and  yet  doth  the  sinner  persist  in  his  obstinacy  and  infidelity  ; 
 and  will  God  still  solicit  the  sinner,  and  call  and  cry  to  him  ?  yea,  knock  again  and  again 
 at  his  door. 
 
 3.  Here  is  great  encouragement  for  the  worst  of  sinners,  to  come  to  Christ,  and  not  to 
 give  up  their  hope,  thouyli  they  have  many  times  slighted  and  made  light  of  his  sovereign 
 grace  ;  God  nevertheless  calls  you  again.  If  there  were  no  sinners  called  but  once,  your  state 
 perhaps  might  be  lamentable  indeed,  because  some  of  you  have  been  called  many  times.  Oh, 
 how  many  times  did  some  of  you  that  are  believers,  make  hght  of  Christ,  and  of  his 
 gracious  invitations,  before  you  were  made  wilUng  to  receive  him  ?  Therefore,  let  not  such 
 that  have  refused  his  calls,  despair  of  his  acceptance,  if  they  embrace  him  now. 
 
 4.  Terror.  It  may  be,  notwithstanding,  for  terror  to  all  such  sinners  that  are  guUty  of 
 this  sin,  i.  e.,  of  making  light  of  Christ  and  the  gospel. 
 
 1.  Consider,  as  you  have  heard,  how  great  this  sin  is,  and  what  dangers  you  do  run  ? 
 
 2.  Is  it  not  irrational,  or  a  most  unreasonable  thing,  to  make  light  of  God  himself, 
 and  Jesus  Chi-ist  whom  he  hath  sent  ?  do  not  you  own  the  holy  scriptures  ?  and  that  the  gos- 
 pel is  a  true  revelation  of  his  eternal  puiiwse,  of  saving  men  by  Jesus  Christ  ?  Do  you  not 
 own  he  v.'as  put  to  death  to  save  your  souls  ?  and  that  there  is  no  other  way  of  salvation  ? 
 and  is  it  not  a  most  in-ational  or  unreasonable  act  in  you,  to  make  hght  of  this  Christ,  and 
 way  ot  evcrlastmg  happiness  ?  Art  thou  convinced,  that  there  is  no  other  way  to  save  thy 
 soul  from  heU  ?  and  wUt  thou  make  light  of  this  way  ?  Ai-t  thou  wounded  to  death  !  and 
 art  convinced  there  is  no  other  balsam  can  heal  thee  but  this  ?  And  wilt  thou  make  light 
 of  it  ?  Art  thou  convinced  that  thou  art  polluted,  and  abominably  filthy,  and  that  there  is 
 no  other  Fountain  can  wash  and  cleanse  thee,  and  wilt  thou  slight,  or  make  hght  of  this 
 fountain  ? 
 
 3.  Is  it  not  also  a  most  ungrateful  act,  or  a  most  unkind  requital  of  God  and  Christ,  for 
 such  inconceivable  love,  grace,  and  favour ;  what,  wilt  thou  fly  in  the  face  of  him,  and  cast 
 dirt  upon  him  that  wrought  out  a  way  of  life  for  thee,  by  his  own  blood  ?  Do  you  not  think 
 it  was  a  most  horrid  wickedness  and  ingratitude  in  the  Jews,  who  preferred  Barrabas  be- 
 fore Jesus,  and  m  Judas,  to  value  Christ  but  at  tliirty  pieces  of  silver  ?  And  dost  not  thou 
 know  that  thou  art  as  guilty  of  as  gi-eat  ingratitude,  and  casts  as  great  indignity  upon  him, 
 that  dost  value  a  soul-mm'dering  lust  above  him,  that  will  not  part  with  thy  beastly  plea- 
 sures, sinfiU  profits,  and  ciu'sed  companions,  for  all  the  good  that  is  to  be  found  in  the  Lord 
 Jesus  Christ  ? 
 
 4.  It  is  also  an  inexcusable  evil,  there  is  no  plea  for  this  thy  great  wickedness.  The 
 Jews  (as  one  observes)  had  some  plea,  though  it  would  not  excuse  them  for  their  great  evil, 
 in  refusing  of  the  Lord  Jesus,  i.  e.,  he  was  clothed  with  infirmities,  appeared  as  a  poor 
 man,  and  had  no  form  or  comeUuess,  or  no  external  beauty  and  glory,  as  they  expected 
 their  Messiah  would  appear  in.  But  what  plea  canst  thou  make,  since  thou  knowest  he  was 
 indeed  the  Son  of  God  ?  they  saw  darkly,  and  were  under  a  cloud,  and  knew  not  well  the 
 meaning  of  those  mysterious  ty^jes  and  shadows,  but  we  see,  with  open  face,  now  the  Lord 
 is  ascended,  and  glorified  in  his  highest  majesty  and  glory  ;  thou  dost  not  doubt  of  the 
 truth  of  the  Christian  rehgion,  and  yet  darest  thou  make  hght  of  this  Saviour,  and  of  that 
 great  salvation  purchased  by  him  ?  Will  not  thy  misery  be  great  ?  Is  it  not  a  just  and  righ- 
 teous thing  in  God  to  set  thee  at  nought,  or  make  light  of  thee,  who  hast  set  him,  and  all 
 his  counsel,  at  nought,  and  hast  made  light  of  him  ? 
 
 5.  Exhortation.  Strive  to  be  sensible  of  the  maUgnity  and  greatness  of  this  sin,  and 
 repent  of  this  thy  wickedness.  There  may  be  yet  mercy,  if  thou  dost  not  further  proceed 
 in  thy  abominable  evil.  All  thy  former  sins  shall  be  forgiven,  if  thou  now  dost  believe, 
 and  come  to  this  marriage  supper. 
 
 6.  This  afibrds  also  much  consolation  to  behevers,  who  are  delivered  from  so  great  sin 
 and  danger.  Oh  !  prize  God's  favour,  who  hath  dispersed  the  cloud  of  darkness,  which 
 had  seized  upon  your  noble  souls.  What  a  blessed  state  are  you  in,  who  are  pulled  out  of 
 the  pit,  and  whose  feet  are  set  upon  a  rock,  who  are  saved  from  hell,  and  have  an  un- 
 doubted title  to  eternal  life. 
 
SEKM.    XV. J  TUE    I'.,UiAI;LE   OF    TUE    MAUElAUIi    SUl'PEK.  619 
 
 SERMON    XV. 
 
 But  they  made  light  of  it. — Matt.  xxii.  5. 
 
 DocT.  Many  sinners  make  light  of  Jesus  Christ,  and  of  all  the  blessings  that  are  offered 
 unto  them  in  the  gospel. 
 
 I  showed  you  the  great  evil  and  danger  of  making  light  of  Christ,  and  his  benefits. 
 
 IV.  I  shall  show  yuu  from  whence  it  doth  arise,  or  come  to  pass,  that  sinners  make 
 light  of  Jesus  Christ ;  or  give  you  the  reasons  of  it. 
 
 I.  It  ariseth,  or  is  occasioned  from  that  great  ignorance,  and  wofiil  blindness  that  is 
 in  the  hearts  of  sinners. 
 
 1.     They  are  ignorant  of  that  need  and  necessity  there  is  of  coming  unto     o^"™°se*  ^ 
 Christ,  and  so  to  feed  upon  the  pruvision  which  is  prepared  at  this  marriage     why  sinners 
 supper.  If  people  were  convinced  that  tliere  was  no  corn,  no  bread  to  be  had,     onwsifea- 
 but  at  tlie  king's  court,  or  in  his  granary,  they  would  haste  thither  ;  or,  that     veniy  ban- 
 tliere  was  no  water,  but  in  the  king's  fountain,  provided  the  gi'anary  and 
 fountain  were  opened,  and  free  to  all  comers,  and  this  was  made  known  by 
 his  proclamation,  what  multitudes  would  resort  to  get  corn  to  supply  their  necessity ! 
 
 Now,  brethren,  it  is  thus  here  in  a  spiritual  sense ;  there  is  no  bread  of  life,  nor  water 
 of  life ;  no  food  for  our  souls  to  be  had,  but  in  Jesus  Christ  alone ;  it  is  in  this  respect,  as 
 it  was  in  Egypt,  there  was  no  corn  in  all  the  laud,  but  what  was  laid  np  in  Joseph's  hand 
 by  the  order  of  Pharaoh,  and  when  the  people  came  to  Pharaoh,  he  sent  them  to  Joseph, 
 So  the  Father  sends  all  poor,  distressed,  and  needy  souls  to  Jesus  Christ,  the  true  Joseph, 
 But  whilst  men  remain  ignorant  of  tliis,  or  do  not  see  the  absolute  necessity  of  coming  to 
 Clirist,  or  of  coming  to  this  marriage  supper,  they  will  not  come,  but  make  light  of  this 
 gracious  invitation,  thinking  that  they  may  be  provided  otherways,  or  have  peace  with  God, 
 justification,  pardon  of  sin,  and  eternal  life  elsewhere,  or  in  some  other  way  :  as, " 
 
 1.  Perhaps  they  think  to  have  it  by  a  sober  bfe,  or  by  doing  that  which  is  just  and  hon- 
 est in  the  sight  of  all  men  ;  they  think  this  way  to  be  justified,  and  saved  for  ever. 
 
 2.  Others  think  inherent  hohness  through  Christ's  merits,  is  that  which  justifies  them 
 in  the  sight  of  God.  The  light 
 
 3.  Another  sort  afiirm,  that  the  light  which  is  witliin  aU  men,  is  the  true  men'is'of  the 
 Saviour;  and  that,  by  obedience  unto  that  light,  men  may  be  led  into  all  law  of  works, 
 truth,  convinced  of  all  sin,  be  justified  fi'om  sin  and  be  eternally  saved. 
 
 Now,  brethren,  this  is  to  seek  justification  by  the  works  of  the  law ;  for  pray  note  it  well, 
 that  the  law  that  was  written  on  two  tables  of  stone,  and  that  law  or  liglit  which  is  within 
 all  men  that  come  into  the  world,  is  as  to  the  matter  or  substance  of  it,  but  all  one  and  the 
 same  law :  hence  the  Gentiles,  who  were  said  to  be  without  the  law,  (that  is,  without  the 
 law  in  tables  of  stone,  or  without  the  ministration  of  it,  that  was  given  to  the  people  of 
 Israel)  bad  the  law,  or  light  thereof  in  their  hearts ;  which  shew  the  works  of  the  law  in 
 their  hearts,  Rom.  ii.  15.  That  is  the  sum  of  the  law,  i.  e.,  to  love  God  above  all,  and 
 our  neighbours  as  ourselves ;  or  else  the  office  of  the  law,  which  is  morally  and  naturally 
 just  and  good,  and  to  convuice  and  reprove  such  that  walk  not  according  unto  it ;  but  if  by 
 the  law  in  either  of  these  respects,  justification  is  to  be  obtained,  Christ  is  dead  in  vain. 
 Gal.  ii.  21.  So  that  the  igu(jrance  and  delusion  of  these  men,  is  very  great :  for, 
 
 1.  Their  doctrine  teacheth  poor  'people  to  seek  justification  by  the  works  of  the  law. 
 
 2.  To  frustrate  and  make  void  the  grace  of  God,  in  sending  of  his  own  Son,  and  so  to 
 render  his  death  a  needless  thing ;  for  if  Christ  had  not  come,  aU  men  would  have  had  the 
 law  and  light  within  ;  and  if  by  that  righteousness,  viz.,  by  the  law;  either  without  us  or 
 within  us,  we  might  have  been  justified  and  saved,  what  need  was  there  of  Christ  to  come 
 and  keep  the  law  for  us,  and  to  die  in  our  stead,  to  satisfy  the  justice  of  God,  for  our 
 breach  of  tlie  law  ?  "  But  what  the  law  could  not  do,  in  that  it  was  weak  through  the  flesh, 
 God  sent  his  own  Son,"  &c.  Rom.  viii.  3.  Therefore  it  appears,  that  these  men  who  are 
 for  the  works  of  tlie  law,  are  under  the  curse,  as  the  Apostle  shows,  Gal.  iii.  10  ;  irnd  evident 
 it  is,  that  by  the  law  no  man  is,  nor  can  be  justified  :  "  for  if  there  had  been  a  law  which 
 could  have  given  life,  verily  righteousness  should  have  been  by  the  law,"  Gal.  iii.  21.  If 
 there  had  been  any  law,  or  light  which  could  have  given  life,  justification,  and  salvation,  it 
 should  have  been  by  it :  and  thus  these  men,  like  the  Jevvs  of  old,  being  ignorant  of  God's 
 righteousness,  that  is  the  righteousness  of  Christ,  who  is  God  as  well  as  man  ;  and  from 
 
620  Tn::  parable  of  the  markiaoe  supper.  [nooK  iii. 
 
 hence  it  is  that  most  men  make  liglit  of  Christ,  niul  of  salvation  wrougiit  for  us  by  him. 
 The  apostle  ascribes  it  to  tlieirignorauce,  anJplaiu  it  is,  it  was  these  our  Savioui',  in  the  fli'St 
 place,  means  in  my  text,  they  made  light  of  it,  and  it  was  upon  this  foot  of  account. 
 
 If  I  am  persu.ided,  tliat  I  have  enough  bread  of  my  own,  I  will  not  go  to  my  neighbour's 
 door  for  it  ;  he  that  tliinks  he  can  spin  a  righteousness  to  clothe  him  out  of  his  own  bowels, 
 he  will  never  go  to  Christ  to  beg  a  garment  of  him,  to  hide  his  nakedness,  and  so  to  present 
 him  comely  in  the  sight  of  God.  But  when  a  sinner  comes  to  see  all  his  righteousness  is 
 but  filthy  rags,  and  all  his  own  food  is  hut  husks,  as  the  prodigal  did,  he  will  soon  see  cause 
 to  go  to  the  Lord  Jesus,  or  to  go  to  Ids  Father's  house. 
 
 2.  They  make  light  of  Christ,  and  of  all  his  benefits  also,  by  reason  of  their 
 Ignorance  oi     great  ignorance,  of  the  nature,  worth,  and  excellency  of  the  provision  wliich  is 
 
 the  nature  of     °  °,  ,  .  '  .  '  ■  ,      i     ,  i  i  i  ^     ,  • 
 
 gospel  proTi-  prepared  at  this  marriage  supper.  Alas  !  they  never  tasted  how  good  God  is, 
 cause°men  Christ  is,  how  sweet  his  love  and  favour  is  1  how  desirable  pardon  of  siu,  and 
 make  light  peace  of  conscience,  and  joy  in  the  Holy  Ghost  is  1  0  taste,  and  see  that  the 
 invitation.  Lord  is  good  !  Psal.  xxiv.  8.  This  denotes  their  ignorance,  or  their  want  of 
 exjierieuce.  They  may  have  heard  of  that  great  good  which  is  in  God,  and  in 
 the  Lord  Jesus  Christ ;  but  it  was  only  by  hearsay  ;  they  were  ignorant  of  it,  as  to  a  true 
 experimental  knowledge  thereof,  and  therefore  may,  and  no  doubt  do,  make  light  of  it. 
 Ignorance  of  ^-  They  are  also  iguorant  of  God  in  the  perfections  of  his  nature,  and  bless- 
 Goci'8  nature  ed  attributes  of  his  absolute  purity,  holiness,  justice,  and  righteousness.  They 
 why  Christ  ia  think  that  God  forgives  our  ofl'ence,  without  a  plenary  satisfaction  to  his  in- 
 slighted,  finite  justice,  and  holy  law  :  nay,  and  many  in  these  days  are  left  so  to  the 
 ignorance  and  bhuduess  of  their  own  hearts,  as  to  disown  all  revealed  religion,  and 
 hence  some  have  of  late  affirmed,  that  there  is  nothing  contained  in  the  gospel,  or  doctrine  of 
 Christianity,  that  is  mysterious,  or  above  human  reason  ;  though,  blessed  be  God,  he  baa 
 raised  up  some  worthy  men  who  have  been  helped  fully  to  confute  such  notorious  errors : 
 the  apostle  says,  "  Without  controversy  great  is  the  mystery  of  godliness,  God  manifested  in 
 the  flesh,"  1  Tim.  iii.  16.  &c.  Is  not  that  a  great  mystery,  that  God  should  be  man,  and  man 
 be  God,  in  one  person ;  that  he  that  made  the  world,  should  become  a  babe  of  a  day  old  ; 
 and  that  we  should  be  justified  by  the  obedience  and  righteousness  of  another,  by  a  righte- 
 ousness imputed  to  us.  The  truth  is,  man  is  unable  to  understand,  by  all  his  natural  wis- 
 dom, things  of  God  ;  as  the  apostle  show,  in  the  wisdom  of  God,  "  the  world  by  wisdom  knew 
 not  God,'  1  Cor.  i.  21.  And  yet  is  there  notliing  contained  in  the  gospel  mysterious  ;  but 
 men  being  born  under  the  covenant  of  works,  and  having  some  remains  of  that  broken 
 law  in  them,  they  contemn  the  wisdom  of  God  in  a  mystery,  viz :  his  great  and  glorious 
 contrivance  of  our  salvation  by  Jesus  Christ ;  because  it  is  above  their  carnal,  or  human 
 reason  to  comprehend  it. 
 
 It  is  strange  to  them  that  we  shiiukl  be  justified,  acquitted,  and  pronounced  righteous,  per- 
 fectly righteous  in  God's  sight,  who,  to  that  veiy  time,  were  imgodly,  and  that  by  the  righ- 
 teuusuess  and  obedience  of  a  poor  man,  condemned  as  a  wicked  person,  or  a  cursed  malefactor 
 who  was  hanged  upon  a  tree.  This  doctrine  the  learned  Greeks  of  old  accounted  foolisli- 
 ness,  and  it  ariseth  from  that  great  ignorance  which  is  in  them,  of  the  holy  nature  of  God, 
 and  tenor  of  his  holy  law  ;  and  from  hence  it  is,  that  they  make  hght  of  Christ,  and  of  all 
 hib  benefits. 
 
 4.  It  may  also  be  through,  their  ignorance  of  God's  invitation  as  to  them  ;  they  do  not 
 think  that  God  speaks  to  them,  or  that  they  are  the  lost  sinners  Jesus  Christ  is  oflered  un- 
 to ;  because  perluqis  they  have  got  more  righteousness  of  their  own  than  many  others 
 have.  They  mike  light  of  Christ,  and  of  his  righteousness,  because  they  are  not  swearers, 
 diuukards,  tliieves,  nor  unclean  persons  :  possibly  some  men  may  thiuli  none  need  trouble 
 themselves  about  coming  unto  Christ,  but  profane  persons. 
 
 5.  Some  of  them  also  may  be  ignorant  of  the  voice  of  God,  in  the  ministry  of  the  gos- 
 pel :  they  know  not  the  voice  of  God  Uke  Samuel,  when  a  ehUd,  they  know  not  who  it  is 
 tiiat  calls  them  ;  Samuel  thought  that  it  was  Eh  that  called  him  ;  "  Here  lam,  for  thou 
 didst  call  me,"  1  Sam.  iii.  6.  Many  think  it  is  not  the  voice  of  God  that  calls  them  ;  but 
 the  Voice  of  such  or  such  a  minister,  not  Christ's  voice,  but  man's  voice,  man's  invitation  ; 
 "If  thou  knewest  who  it  is  that  saith  unto  thee  give  me  to  drink,"  John  iv.  10.  She  knew  not 
 it  was  Christ,  the  true  Saviour,  the  blessed  Messiah  that  spake  unto  her.  She  took  him  to 
 be  a  mere  man,  only  one  of  the  Jewish  nation  :  and  thus  sinners  may  think,  when  min- 
 isters call  them  to  come  to  Christ,  to  come  to  the  marriage  supper,  it  is  nothing  more  but 
 a  call  of  men,  and  perhajis  they  may  conclude,  that  the  servants  of  God,  chietly  by  all 
 preaching,  design  to  proselyte  them  to  their  opinion,  to  make  them  either    presbyterians, 
 
SEKM.    XV.]  THE    PAIIADLE    OF    TUT.    M\I)RIAr,F,    EI-PPF.R.  621 
 
 independents,  or  baptists,  whereas,  if  tliey  are  faitliful  ministers,  it  is  chiefly  to  bring  tlicni 
 unto  Jesus  Clirist,  it  is  to  deal  with  their  consciences ;  but  this  they  may  be  ignorant  of, 
 and  so  make  light  of  this  most  gracious  invitation. 
 
 6.  They  may,  moreover,  be  ignorant  of  the  freeness  of  these  good  things,  to  all  right  com- 
 ers ;  some  perhaps  may  think  they  may  not  come,  must  not  come  yet ;  they  are  not  hum- 
 ble enough,  or  are  not  prepared  for  grace  ;  the  world  is  too  much  in  their  hearts  at  present ; 
 they  dare  not  come  whilst  they  are  so  much  incumbered  with  worldly  affairs  ;  or  that  they 
 must  not  believe  in  Christ,  until  they  have  got  a  good  degree  of  repentance,  and  sorrow 
 for  sin  ;  they  think  that  they  must  bring  some  worthiness  with  them,  some  money,  or  some- 
 thing to  commend  them  imto  Jesus  Christ,  or  else  they  may  suppose  they  do  not  feel 
 themselves  so  empty,  so  hungry,  as  they  ought  to  be  before  they  come  to  eat  of  the 
 food  prepared  at  this  great  supper.  The  truth  is,  none  will  come  to  Clu-ist,  none  wOl 
 feed  on  him,  or  receive  him  by  faith,  but  such  that  see  the  want,  or  need  of  him  ;  it 
 is  the  tliirsty  soul,  the  hungry  soul  that  invited  ;  but  many  may  look  for  this  to  be  in 
 them,  to  a  greater  degree  than  at  present  they  experience,  which  may  arise  from  their 
 ignorance.  No  doubt  but  some  are  more  hunger  pinched  than  others,  or  they  may  have 
 a  more  extreme  thirst  in  them  than  some  have,  and  yet  they  are  invited;  it  is  not  the 
 degree  of  the  sense  of  the  want  of  Christ,  as  the  truth  of  that  sense  they  have  of  the 
 want  of  him,  and  of  his  righteousness. 
 
 Brethren,  this  ignoreuce  in  some  persons,  as  touching  the  way  and  ma,nner  how  they 
 must  come  to  the  Lord  Jesus,  may  cause  them  to  neglect,  or  defer  coming.  What,  venture 
 now  upon  Christ  ?  what,  believe  now,  before  we  have  reformed  our  ways  ?  or  have  got 
 some  meet  qualifications  ?  no,  this  they  dare  not  do.  What  so  filthy,  so  unclean,  and  yet 
 ventiu-e  to  come  to  Christ  ?  as  if  great  sinners,  such  that  are  most  abominablj  filthy,  must 
 •not  come  to  the  Fountain  to  be  washed  ;  as  if  morality  could  prepare  men  for  grace  ;  or 
 that  none  but  sober  moral  persons  ought  to  believe  in  Jesus  Christ,  and  yet  he  says,  that 
 he  came  not  to  call  the  righteous,  but  sinners ;  and  that  the  whole  need  not  a  physician, 
 but  they  that  are  sick.  Alas,  sirs  !  all  reformation  of  life,  repentance,  sorrow  for  si'iis  before 
 faith,  are  dead  works,  and  profit  no  man  as  to  the  salvation  of  his  soul.  All  these  tilings 
 are  but  a  man's  own  righteousness,  which  are  but  filthy  rags,  and  please  not  God ; 
 wouldst  thou  come  in  these  \ile  and  loathsome  rags,  to  this  marriage,  to  be  espoused  and 
 married  unto  Jesus  Christ  ?  0  blush  and  be  ashamed  !  Know,  0  sinner,  that  thou  must 
 come  as  a  poor,  naked,  polluted,  and  undone  wretch  (as  you  have  been  often  told)  and  yet 
 wilt  thou  not  come  to  him  until  thou  art  moi'e  fit,  more  trim,  in  thine  owti  eyes. 
 Believe  it  is  a  delusion  of  Satan  ;  if  thou  makest  light  of  this  great  truth,  thou  From  that 
 wLlt  be  found  to  make  light  of  the  gospel,  aud  of  the  free-grace  of  God.  enmity  which 
 
 II.  It  is  from  that  natural  enmity,  that  is  in  the  hearts  of  sinners  against  hearts  they 
 God,  which  causeth  them  to  make  hght  of  Jesus  Christ;  this  is  another  cause  Christ.'^'"  "'^ 
 why  sinners  do  thus  contemn  and  despise  the  riches  and  freeness  of  God's 
 
 grace,  in  Jesus  Christ ;  "  The  carnal  mind  is  enmity  against  God,"  Rom. 
 viii.  7.  Sinners  are  in  captivity,  under  the  power  of  sin,  yea,  the  very  slaves  of  sin  and 
 Satan  ;  and  it  is  grace  alone  that  slays  that  enmity.  "  Of  the  same  that  a  man  is  over- 
 come, of  the  same  is  he  brought  into  bondage,"  2  Pet.  ii.  19  ;  they  are  in  strong  chains 
 (and  fetters,  to  their  own  lusts)  and  Satan  by  these  bands  and  cords,  holds  them  back  from 
 coming  to  this  marriage,  he  fills  their  liearts  with  prejudice  to  Christ,  and  stirs  up  that 
 evil  seed  and  principle,  which  is  naturally  in  them,  to  make  light  of  the  Lord  Jesus ;  "  His 
 own  iniquities  shall  taice  the  wicked  himself,  and  he  shall  be  holden  with  the  cords  of  his 
 own  sins,"  I'rov.  v.  22.  He  thinks  to  be  disentangled  hereafter,  from  his  lusts,  and  from 
 the  World,  but  it  is  all  in  vain  ;  for  he  is  in  perfect  bondage,  and  is  neitherable  nor  will- 
 ing to  see  himself  at  liberty,  his  sins  hold  him  fast, 
 
 III.  Many  make  light  of  Christ,  from  the  inordinate  love  of  this  world,     Knnersmake 
 in  respect  of  the  riches,  honours,  and  pleasures  thereof ;  there  is  a  cursed    Christ  from 
 trinity,  as  well  as  a  blessed  Trinity,  a  trinity  below,  as  well  as  a  Trinity    fj^'j^  live"!)? 
 above,  viz.,     "  The  lusts  of  the  flesh,  the  lusts  of  the  eyes,  and  the  pride  of    the  world, 
 life,"    1  John  ii.  16  ;  and  sinners  love  these,  adore  these,  and  bow  down  to 
 
 these  three,  more  then  they  love,  adore,  and  bow  down  to  the  Father,  and  the  Son,  and 
 the  Holy  Ghost ;  earthly  tilings  suit  with  earthly  hearts,  carnal  delights  feast  the  car- 
 nal part,  the  flesh  shall  be  fed,  though  the  soul  be  starved,  and  out  of  love  to  these  things, 
 all  spiritual  dainties  are  slighted,  and  made  light  of;  they  had  rather  feast  at  the  devil's 
 table, than  feed  aud  feast  with  the  Lord  Jesus  Christ,  they  had  ratherbe  feasted  with  the  sweet, 
 fiesh-pkasing  meat,  roasted  at  the  fire  of  lusts,  and  as  it  is  taken  off  the  devil's  spit,  than  with 
 
622  THE   PARABLE   OF   TIIF.    MARniAGE    SDPPER.  [bOOK   HI. 
 
 the  fat  tilings  of  God's  liouse.  Tellthtm  where  they  may  have  a  good  bargain,  or  how  to  get 
 riches,  and  be  made  gi'cat  and  honourable  among  men,  or  of  a  merry  meeting,  to  carouse, 
 drink,  and  be  jovial  amongst  their  beastly  companions  ;  it  is  out  of  love  to  these  things,  that 
 they  conilemn  all  things  that  are  spii-itually  good  ;  but  let  such  knowthat  they  cannot  feed  with 
 Christ,  and  with  devils,  "  Ye  cannot  (saith  PaulJ  <lrink  of  the  cup  of  the  Lord,  and  of  the  cup  of 
 devils.  No  man  can  serve  two  masters,"  1  Cor.  x.  21,  that  is,  who  are  directly  contrary 
 the  one  to  the  other,  and  have  quite  opposite  interests  to  carry  on ;  "  Ye  cannot  serve  God 
 and  mammon,"  men  cannot  love  sin,  love  the  world,  and  yet  love  Jesus  Christ.  "  He  will 
 either  love  the  one  and  hate  the  other,  or  cleave  to  the  one,  and  forsake  (and  make  light 
 of)  the  other,"  see  once  again  tliis  parable  as  it  is  recorded  by  Luke  xiv.  18 — 20.  "  And 
 they  all  with  one  consent  began  to  make  excuse ;  the  first  said  unto  him,  I  have  bought  a 
 piece  of  ground,  and  I  must  needs  go  and  see  it ;  I  pray  thee  have  me  excused."  Strange  ! 
 Is  this  all  the  business  this  man  had  for  to  do  ?  It  was  not  to  go  buy  the  piece  of  ground ; 
 no,  he  had  bought  it  before,  and  no  doubt  but  he  had  seen  it  before  to  :  men  do  not  use 
 to  buy  land,  before  they  have  seen  it :  here  was  no  ground  to  fear  of  loosing  his  pm'chase, 
 
 for  he  had  bought  it,  but  he  must  needs  go  again  to  see  it :  it  ran  in  his  mind. 
 What  small  jt  jj^d  got  possession  of  his  heart.  But  is  not  this  a  poorand  lame  excuse  ?  Oh  ! 
 ners  make  to  for  what  a  trifle  do  some  men  make  light  of  Jesus  Christ  ?  They  had  rather 
 from  Chris?.     S"  ^^'^  walk  into  the  iields,  and  see  their  land,  and  how  their  com  grows, 
 
 then  to  attend  upon  the  word  of  God,  and  to  obtain  an  interest  in  the  Lord 
 Jesus.  "  And  another  said,  I  have  bought  five  yoke  of  oxen,  and  I  go  to  prove  them  ;  I 
 pray  thee  have  me  excused,"  ver.  19.  It  was  not  to  buy  his  oxen  ;  no,  but  it  was  to 
 prove  to  them,  no  doubt  but  he  had  made  some  proof  of  them,  before  he  knew  they  would 
 draw  ;  but  this  shows  how  little  he  valued  spiritual  things,  and  that  his  love  was  set  upon 
 the  things  of  this  life.  "  And  another  said,  I  have  married  a  wife,  and  therefore  I  can- 
 not come."  Sensual  pleasures,  drown  and  swallow  up  the  hearts  of  some  men  ;  carnal  men 
 do  not  only  pursue  their  lusts,  or  do  such  things  that  are  a  direct  breach  of  the  law  of  God, 
 but  also  inor(hnately  let  their  hearts  run  out  upon  lawfid  things,  a  man  may  lawfully  marry 
 a  wife  ;  marriage  is  God's  ordinance,  but  some  men  through  an  inordinate  love  to  their  wives 
 and  children,  make  light  of  Christ,  and  of  all  the  blessings  of  the  gospel :  I  have,  in  speaking 
 to  another  parable,  largely  opened  this,  and  thertfure  shall  say  no  more  to  it  here. 
 See  parable  Whoredom  and  excess  of  wine,  take  away  the  hearts  of  some,  who  like  un- 
 of  the  sower,  clean  birds,  choose  rather  to  feed  on  canion  on  a  dunghill,  then  with  doves 
 upon  pure  grain  ;  or  Uke  swine,  they  wiU  not  exchange  their  ac(jrns  or  husks,  for  the  best 
 
 rarities  in  the  world  :  and  others  by  oveqmzing  earthly  enjoyments,  (which 
 Self  righte-  a,re  blessings  in  themselves)  eternally  lose  their  souls  :  it  is  no  wonder  that 
 dera  from  men  who  have  sensual  hearts,  are  inordmatoly  in  love  with  earthly  things, 
 thiT"^  mar°     make  light  of  Jesus  Christ,  and  of  union  with  him. 
 
 riage,  in  IV.  Sinners  make  hght  of  Christ,  and  ofaU  spiritual  blessings,  from  a  conceit 
 of\;h°rfstl^       of  self  fulness ;  will  such  that  are  Laodicea  like,  i.  e.,  see  no  need  of  anything,  buy 
 
 of  Christ  gold  tried  in  the  fire,  to  enrich  them,  or  white  raiment  to  clothe  them? 
 No,  they,  are  increased  in  goods,  and  in  their  own  conceit  need  nothing ;  such  that  have  a  ful- 
 ness in  themselves,  bread  to  eat  of  their  own,  will  not  come  to  this  feast :  tell  some  learned 
 men  who  study  philosophy,  and  other  human  arts  and  sciences,  that  they  had  better  study 
 their  own  hearts,  and  the  knowledge  of  a  crucified  Christ ;  they  wQl  but  laugh  at  you,  and 
 make  hght  of  such  good  counsel,  and  perhaps  tell  you,  that  you  are  a  fool :  and  will  you  teach 
 them,  sirs  ?  As  there  is  a  religious  fidness,  as  well  as  a  sinful  fulness,  so  there  is  a  learned 
 fubess,  which  renders  Jesus  Christ  but  of  Uttle  worth,  and  value  with  some  men,  they  had 
 rather  study  Aristotle,  Seneca  and  Plato,  than  Jesus  Christ  and  him  crucified,  some  of  this 
 sort,  study  more  how  to  get  a  fat  benefice,  than  to  feed  on  Christ,  and  win  souls  to  him.  More- 
 over, tell  some  othermen,  who  are  pure  and  righteous  in  theii'  own  eyes,  of  the  righteousness  of 
 Christ :  alas  !  they  make  Mglit  of  that,  and  say,  "  God,  I  thank  thee,  I  am  not  as  other  men, 
 nor  as  this  publican,"  Prov.  xxvii.  7  ;  these  men  have  such  a  full  stomach,  that  their  souls 
 loathe  the  honeycomb. 
 
 V.     Some  make  light  oi  all   gospel   dainties,  by  reason   their   hearts    are 
 
 ttUs  llfe'hin-  ^^  ^^  °'  ^^^  *^^''^5  ^^  ""^  ^^^^  '  **^^^  ^°"'®  P'^°'^'  ™®°  °^  ''^'^  ^'''^^'^  °^  ''*'^  '  ^^^' 
 der  others.       (saith  he)  I  had  rather  you  could  tell  me  how  I  may  come  out  of  debt,  and 
 
 have  whatsoever  I  want  for  myself  and  family  ;  intreat  them  to  beheve  in 
 
 Christ,  and  tell  them  that   the  Lord  Jesus   hath  paid  all   the  debts  of  poor  behevers, 
 
 and  that  God  is  satisfied  in  Christ ;  that  all  that  believe  in  him  are  happy  for  ever  ;  press 
 
 them  to  come  to  this  feast,  away  with  those  stories  (say  they),  we  cannot  sleep,  our  hearts 
 
SERM.   XVI.]  THE   PARABLE   OF   THE   MARRIAGE   SUPPER.  623 
 
 are  bo  full  of  the  cares  of  this  world  ;  we  fear  our  other  debts,  more  than  those  you  speak  of, 
 not  knowing  but  we  may  be  laid  in  prison  are  long  :  Martha,  though  a  good  woman,  was  too 
 remiss  in  attending  on  Christ,  through  the  incumbrances  of  the  world,  "  Martha,  Martha, 
 thou  art  careful  and  troubled  about  many  things,  but  one  thing  is  needful,"  Luke  x.  41,  &c. 
 
 VI.  Many  make  light  of  Christ  and  gospel  blessings,  by  reason  of  tlie  suffer- 
 ings of  the  cross,  they  that  embrace  Jesus  Christ,  may  be  undone  to  be  religious,  The  suiionng 
 say  they  is  the  way  to  be  ruined  :  I  assure  you,  say  they  in  their  hearts,  the  food  hinder  ^ome 
 you  invite  us  to  eat,  that  is  to  be  had  at  this  marriage  feast,  is  but  melancholy  higtochrist" 
 diet,  and  it  will  embitter  all  the  comforts  of  this  Ufe.  But,  alas !  all  this  is  be-  and  making 
 cause  they  never  tasted  how  good  the  Lord  is,  they  have  no  experience  of  that  '®  °  """ 
 real,  good,  and  transcendant  sweetness  that  is  in  the  enjoyment  of  Christ's  love. 
 
 VIL     Some  perhaps  make  light  of  Christ  and  of  this  gospel  banquet,  by  means  of  their 
 carnal  relations,  they  are  afraid  to  displease  them,  it  will  cause  (saith  a  man) 
 strife  to  rise  between  me  and  my  wife,  or  saith  a  woman,  between  me  and  my     i'>™ai  reia- 
 husband,  or  between  me  and  my  father  and  mother,  or  between  me  and  my  best     someto  make 
 friends  ;  by  which  it  appears  that  theylove  husband  and  wife,  father  and  mother,     ch'nst.      °' 
 better  than  Jesus  Cluist.     0,  saith  one,  I  must  obey  my  parents,  will  you  have     2  Chron. 
 me  to  be  a  disobedient  child  ?   Many  are  like  Ahaziah,  whose  mother  was  his     ^^"^ 
 counsellor,  to  do  that  which  was  evil  in  the  sight  of  the  Lord  ;  but  know  such,  who  in  reli- 
 gious matters  chose  to  please  theh'  parents  more  than  to  please  Jesus  Clu'ist,  make  light  of 
 those  things,  and  refuse  the  offers  of  eternal  life.   Some  parents  who  are  ungodly,  hate  the 
 thoughts  that  their  children  should  be  religious,  and  are  ready  (like  a  wicked  wretch  I  have 
 heard  of)  to  seek  ways  to  debauch  a  pious  son  or  daughter,  rather  than  to  see  them  truly  reli- 
 gious ;  wicked  relations  and  ungodly  companions  cause  some  to  make  light  of  this  gospel 
 banquet. 
 
 VIII.  The  main  cause  of  all  from  whence  aiost  make  light  of  this  invita-  ^"^^  cause* 
 tion,  to  come  1 0  this  marriage  feast,  is  unbelief.  Some  believe  not  what  why  einnera 
 they  are  told  of  the  blessed  state  such  are  in,  who  receive  Jesus  Christ,  chrisi.'^  " 
 but  are  ready  to  conclude,  they  are  but  fancies  and  itUe  dreams. 
 
 Some  others  are  also  under  the  power  of  unbelief,  and  ready  to  say,  though  Christ  be  a 
 blessed  object,  and  pardon  of  sin  be  no  small  blessing,  yet  they  are  never  like  to  obtain 
 those  high  privileges,  no,  but  seem  to  say,  as  some  of  old  did,  "  there  is  no  hope  ;  but  we 
 will  walk  after  our  own  de\ices,"  Jer.  xviii.  12.  You  have  here,  first,  a  desperate  conclus- 
 ion, there  is  no  hope ;  and  secondly  a  desperate  resolution,  "  but  we  will  walk  after  our 
 own  devices."  There  is  no  hope,  that  we  should  obtain  an  interest  in  Clirist,  and  be  justified, 
 pardoned,  and  saved  for  ever.  No  hope,  that  we  should  get  our  hearts  changed,  or  get 
 power  over  our  evil  and  abominable  lusts,  and  hence  they  slight  and  make  light  of  all  the 
 means  of  grace,  they  not  considering  the  mighty  power  of  God,  who  is  able  to  change  the 
 vilest  hearts  in  the  world ;  but  sin  is  so  rooted  in  thek  affections,  and  they  withal  are 
 lazy,  and  love  to  sleep,  or  abide  in,  a  spiritual  slumber,  or  slothful  condition,  and  being 
 not  willing  to  strive  against  sin,  nor  attend  upon  the  world,  nor  cry  to  God,  they  make 
 light  of  this  heavenly  feast. 
 
 SERMON    XVI. 
 
 So  the  servant  came,  and  shewed  his  Lord  these  things  ;  then  the  master  of  the  house  being 
 angry,  said  unto  his  servant,  go  out  quickly,  into  the  streets  and  lanes  of  the  city,  and 
 bring  in  hither,  the  poor,  and  the  mained,  and  the  halt,  and  the  blind. — Luke  xiv.  21. 
 
 The  rich  Pharisees  among  the  Jews  made  hglit  of  it  as  you  have  heard,  and  now    the 
 poor,  the  maimed,  and  bUnd,  two  things  may  be  signified. 
 
 1.  The  poorest  sort ;  the  poor  have  the  gospel  preached  to  them,  and  they  receive  it. 
 
 2.  Great  sinners,  or  such  that  are  in  a  miserable  condition,  in  respect  of  their  souls,  or 
 notorious  sinners,  as  Publicans  and  harlots,  the  Scribes  and  Pharisees,  making  light  of  the 
 gracious  offer  of  eternal  fife  ;  true,  all  men  naturally  are  in  a  poor,  maimed,  and  deplor- 
 able condition  ;  but  these  no  doubt  appeared  so  to  be,  in  their  own  sight  : 
 
 "  Go  out  quickly,"  &c. 
 Doct.  That  sinner  must  presently,  without  delay,  come  to  Christ,  and  even     nr""emfv'"''^ 
 as  sinners,  as  poor,  maimed,  halt,  and  blind. 
 
624  THE   PARAELE   OF    THE   MATlRIAGE    6TTPPEE.  [bOOK  III. 
 
 cometoChrist       ^  I'^'ve,  under  another  parable,  showed,  what  to  Jo  a  thing  quickly   doth 
 fn  him'"''''^'"'   imply  ;  here  it  signifies  the  great  speed  sinners  should  make  ;  they  must  be- 
 lieve presently,  witliout  delaying  it  one  moment ;  they  must  not  stay  to  get 
 any  previous  qualifications,  before  they  come  to  Clirist. 
 
 First,  I  shall  give  you  a  few  reasons,  why  sinners  should  presently  come  to  Christ  or 
 not  delay. 
 
 Secondly,  Show,  who  are  poor,  maimed,  halt,  blind,  &c. 
 Why  sinners       ^  •  Because  God  (or  the  great  King  that  made  this  feast)  was  angi-y  with  others 
 rresentiy         ^'^"^  made  light  of  it,  making  excuse,  and  delay  coming,  and  for  this  they  were 
 come  to  cut  off  from  tasting  of  this  supper.     The  base  delays  and  trifling  of  some  pro- 
 
 Christ.  YQjjgg  Qoj  ^Q  anger. 
 
 II.  Because  this  is  business  of  the  highest  concernment  in  the  world  ;  what, 
 are  sinners  woimded,  mortally  wounded,  and  shall  they  delay  accepting  a  plaister  pre- 
 sently ?  what  malefactor  condemned  to  die,  would  not  presently  accept  of  a  pardon,  if  it  be 
 offered  to  him. 
 
 III.  Because  now  all  things  are  just  ready ;  shall  God  wait,  Chi-ist  wait  the  sinner's 
 time?     Or,  shall  not  God's  time  be  their  time. 
 
 IV.  Because  the  present  time  is  the  accepted  time  :  "  Behold  !  now  is  the  accepted 
 time  ;  behold  !  now  is  the  day  of  salvation,"  2  Cor.  vi.  2.  Now,  "  to  day,  if  you  will 
 here  his  voice  ;"  Heb.  ii.  7.  If  God  calls  to-day,  none  must  say  to-morrow.  "  Boast  not 
 thyself  of  to-morrow,  for  thou  knowest  not  what  a  day  may  bring  forth,"  Prov.  xxvii.  1. 
 
 V.  Because  now  is  the  day  of  sinners'  visitation  ;  and  if  they  lose  this  day,  the  things 
 of  their  peace  may  be  for  ever  hid  from  their  eyes,  as  they  were  from  Jerusalem.  "  0 
 that  thou  hadst  known,  at  least  in  this  thy  day,  the  things  that  belong  to  thy  peace,  but 
 cow  they  are  hid  fi'om  thine  eyes,"  Luke  xix  42. 
 
 The  gospel  proclamation  runs  thus,  quickly,  presently  ;  it  commands  sinners  presently ; 
 to  throw  down  their  arms,  and  lay  hold  of  the  offers  of  free  pardon  now,  and  delay  not. 
 
 VI.  Quickly,  Becaube  ministers  are  commanded  to  endeavour  to  bring  them  in  pre- 
 sently ;  they  canntt  assure  any  person,  that  he  shall  be  entertained  or  find  mercy,  if  he 
 delays  one  day. 
 
 VII.  Because  the  day  of  men's  lives  are  veiy  short  and  uncertain ;  sinner,  thou  mayest 
 be  dead  before  another  day  ;  God  cast  some  off  suihlenly,  therefore  thou  must  presently 
 close  with  Christ,  or  throw  thy  soul  upon  the  Lord  Jesus. 
 
 VIII.  Because  the  harvest-day  and  gospel  summer  may  be  soon  at  an  end ;  the  length 
 of  other  harvest-days  may  be  known,  and  also  market-days,  but  the  length  of  the  day  of 
 grace  we  know  not. 
 
 Secondly,  Show,  who  these  poor  maimed,  halt,  and  blind  are,  who  are  to  be  brought  in 
 presently. 
 
 Who    the  1-     The  poor  refer  to  the  lost  sheep  of  the  house  of  Israel,  or  to  such  that 
 
 poor,  maim-     are  sick,  and  see  the  need  of  a  physician,  or  wounded  and  want  a  sovereign 
 and  blind  balm  to  heal  their  sores  ;  that  are  also  hungry,  starved,  having  no  bread  of 
 
 '"■^-  their  own  to  eat,  or  nothing  to  sustain  food,  satisfy,  and  support  their  lan- 
 
 guishing souls ;  so  that  a  plentiful  feast  of  fat  things,  must  needs  be  welcome  to  them, 
 though  the  rich  and  self-righteous  Pharisees  made  light  of  it. 
 
 II.  These  poor  and  maimed  ones  see  also,  that  they  are  naked,  or  have  nothing  but 
 filthy  rags  to  cover  them ;  and  therefore  are  glad  to  hear  there  is  at  this  wedding  a  rich 
 garment,  prepared  for  all  the  guests  that  are  invited,  and  that  come  to  it.  They  see  they 
 have  nothing  of  theii'  own,  neither  to  eat  nor  to  clothe  them,  nora  penny  to  buy  anything  withal. 
 
 lU.  Neither  can  they  work  to  earn  anytliing  to  supply  their  necessities,  being  manned, 
 halt,  and  blind  ;  he  is  not  so  poor  and  miserable,  though  he  has  notliing,  if  he  can  work, 
 and  that  way  get  him  bread  to  eat ;  but  these  see,  that  they  have  laboured  for  that  which 
 is  not  bread,  and  that  which  satisfies  not. 
 
 IV.  Moreover,  they  are  so  poor  and  miserable,  that  they  have  no  friend  nor  brother  to 
 isa.  iv  1,2.  do  anything  for  them  ;  no  help  by  the  law,  no  help  by  their  own  righte- 
 ousness, no  help  fiom  men,  no  nor  by  what  any  saints,  ministers,  or  angels  can  do  for  them. 
 
 V.  So  poor,  wretched,  and  miserable,  that,  besides  their  present  want,  they  are  in  debt 
 owing  ten  thousand  talents,  and  not  one  farthing  to  pay. 
 
 Question.  How  came  they  to  be  in  this  miserable  condition  ? 
 See  the  Answer.     By  original  and  actual  sin,  or  by  falling  among  thieves,  who 
 
 the  man"'        wounded  them,  and  stripped  them  of  theu-  raiment,  and  left  them  half  dead  ; 
 sin  and  Satan  are  those  thieves. 
 
SEUM.    XVI.]  IllE  PAKABLli   OF   TUE   MAUlilAGE    SVl'VlUl.  625 
 
 Question.  How  come  tlioy  to  see  and  know  tins  is  tlieir  sad  and  deplorable     j,,„t  f^,, 
 condition  ?  ainong 
 
 Answer.  1.  They  come  to  see  and  know  it  by  the  law,  tlie  law   being     illike-'^x. 
 opened  to  them,  in  tiie  spirituality  of  it;  "siu  revived  and  I  ilied,"'  as  to  allhupo 
 or  help  by  it. 
 
 2.  By  the  revelation  of  the  gospel,  in  Christ's  poverty,  in  his  bloody  agony  and  cruci- 
 fi.\ion,  they  came  to  see  tlie  horrid  evil  of  sin  ;  and  know  that  there  is  no  help  nor  relief, 
 but  by  his  obedience,  by  his  righteousness,  or  by  his  atonement. 
 
 ■J.  They  come  to  know  this  to  be  their  miserable  state,  by  the  conviction 
 of  the  Spirit  ;  "  When  the  Spirit  of  truth  is  come,  he  shall  convince  the  world  of  sin  ; 
 of  sin,  because  they  beheve  not  in  me,"  Juhn  xvi.  8,  9.  The  Holy  Spirit  convinceth  these 
 poor  sinners,  that  they  have  no  bread  to  eat,  no  clothes,  no  garment  to  cover  them,  nor  any 
 power  or  strengih  to  work  for  life  ;  and  that  they  can  do  nothing  to  wash  away  the  guilt 
 and  filth  of  their  sins. 
 
 Question.  Why  doth  God  bring  them  to  see  this  their  condition,  and  send  his  servants 
 to  call  such  as  these,  yea,  and  with  all  speed,  presently  to  bring  them  to  the  marriage  feast  ? 
 
 Answer.  1.  Because  God  would  embitter  sin  unto  them,  which  is  so  evil  in  itself,  and 
 was  so  bitter  to  his  own  dear  Son.  God  will  make  all  men  know,  what  sin  is  first  or  last ; 
 either  in  this  world,  in  a  way  of  grace  and  love,  or  in  the  world  to  come,  in  a  way  of 
 wrath  and  indignation. 
 
 2.  Because  the  rich,  or  self-righteous  ones  will  not  come  :  they  that  have  a  self-fulnes, 
 that  find  no  want  in  themselves,  make  light  of  this  spiritual  banquet,  as  you  have  heard  : 
 the  prodigal  thought  not  of  returning  home  to  his  father  until  a  famine  arose  in  his  souls. 
 
 3.  Because  until  sinners  are  convinced  that  this  is  their  condition,  they  will  never 
 value  Christ,  prize  and  esteem  of  the  bread  of  life,  nor  will  any  but  such  exalt  free-grace, 
 and  magnify  the  Lord  Jesus ;  and  then  God  sends  for  them  in  haste,  or  that  they  may 
 quickly  be  brought  to  Christ ;  because  otherwise,  they  will  fall  under  utter  despair,  and 
 Satan  would  get  great  advantage  over  them  :  they  being  ready  to  die,  are  prop&  objects 
 of  God's  rich  mercy,  love,  and  favour. 
 
 API-LICATION. 
 
 1.  This  may  tend  to  humble  proud  sinners,  and  show  what  a  condition  they  are  in  : 
 they  will  not  come  to  Jesus  Christ ;  they  are  blind,  wounded,  and  wretched,  but  see  it  not 
 know  it  not,  and  so  are  like  to  perish  for  ever. 
 
 2.  This  also  may  tend  to  reprehend  such  who  tell  us,  that  the  elect  are  not  really  in  a 
 naked  state,  wretched  and  miserable,  before  faith  is  wrought  in  them  ;  but  that  they  are 
 actually  justified,  healed,  and  pardoned,  whilst  profane  and  ungodly  i)ersons,  though  they 
 know  it  not ;  can  such  be  said  to  be  naked  and  miserable,  that  are  clothed  with  the  righte, 
 ousness  of  Christ  ? 
 
 3.  This  shows  the  absolute  necessity  of  Christ,  and  of  a  vital  union  with  him  ;  and 
 also  with  what  speed  convinced  sinners  should  come  to  Jesus  Christ. 
 
 4.  Moreover,  it  shows  what  a  wonderful  mercy  it  is,  for  a  sinner  to  be  brought  to  see 
 Ins  sin,  and  to  have  a  true  and  real  sense  of  his  undone  condition  :  God  saith  to  his  ser- 
 vant, "  Go  quickly,  and  bring  hither  tlio  poor,  the  maimed,  the  halt,  and  the  blind  ;"  these 
 shall  come,  nay  they  will  come  ;  God  bath  opened  their  eyes,  and  wrought  a  will  in  them 
 to  take  the  water  of  life. 
 
 5.  These  souls  are  willing  to  beg,  they  are  ready  to  starve,  and  know  they  have  no- 
 thing of  their  own,  and  so  readily  go  to  Jesus  Christ  for  all  things  they  want ;  they  see 
 divine  wrath  ready  to  consume  them,  but  are  convinced,  that,  by  the  blood  of  Christ,  that 
 wrath  is  quenched,  and  God  reconciled  ;  and  they  being  maimed,  are  in  great  pain,  and 
 therefore  gladly  receive  a  plaister  to  heal  their  wuunds. 
 
 "  And  the  servant  said,  Lord  it  is  done  as  thou  hast  commanded,  and  yet  there  is  room," 
 ver.  23. 
 
 The  poor  outcasts  of  Israel,  lost  sinners  of  the  Jews  came  in,  they  believed  in  Christ, 
 they  came  to  the  marriage  supper :  but  still  thsre  is  yet  room  for  more,  even  for  poor  sin- 
 ners of  the  Gentiles  also. 
 
 Doctrine.  Though  many  receive  Jesus  Christ,  or  come  to  the  marriage  supper,  yet  there 
 is  room  fur  more  still. 
 
 First,  I  shall  show  you,  what  these  words  denote,  there  is  yet  room. 
 
 Secondly,  show  you,  where  there  is  ruom. 
 
 Thirdly,  why  it  is  said,  there  is  yet  room  ;  and  show  you  how  long  there  will  be  room. 
 
626  THE   PAEABLE   OF   THE   MAEEIAGE   SUPPEE.  [bOOK  III 
 
 What  there  I.  This  -n'ord  implies,  that  there  is  a  certain  definite  nurober,  tliat  fliall  and 
 
 doth  denote,     must  come  to  tliis  supper,  i.  e.,  there  are  places  prepared  for  more,  which  are 
 _  yet  empty. 
 
 II.  It  signiiies,  that  God  will  have  liis  house  full :  see  "  that  ray  house  may  be  full," 
 all  the  elect  must  he  called,  and  many  of  them  were  among  the  Gentile  nations. 
 
 III.  It  implies,  either  that  some  who  were  called  did  delay,  or  else  that  there  were  some 
 that  were  not  yet  invited,  or  not  yet  called,  the  servant  was  sent  again. 
 
 IV.  It  denotes  the  largeness,  or  the  extensiveness  of  God's  love  to  sinners  ;  his  love  is 
 not  extended  to  all  universally,  yet  it  is  extended  to  all  the  nations  of  the  world,  not  to  the 
 Jews  only,  but  to  the  Gentiles  also  :  Christ  was  "  sent  to  be  a  light  to  the  Gentiles,  that 
 lie  might  be  God's  salvation  to  the  ends  of  the  earth,"  Luke  ii.  32.  Many  have  been 
 called,  and  yet  there  is  room  for  multitudes  more,  who,  in  the  latter  days,  shall  be  called. 
 How  we  ^^'^  ^''^^^  fl'"^^  ^^^^  doves  to  the  window. 
 
 may  know  in  Question.  How  may  we  know  in  what  nation  or  place  some  of  God's 
 the  elect  "ot     elect  are  who  shall  be  called  ? 
 
 God  are.  Answer.     1.     Where  the  gospel  is  sent,  there  no  doubt  are  some  of  God's 
 
 elect  ones,  be  it  wliat  nation,  kingdom,  city,  or  town  whatsoever :  God  wiU  not  sow  where  he 
 shall  not  reap.  0  happy  England,  happy  London,  happy  Bristol,  liappy  are  those  cities, 
 that  have  the  gospel  in  a  clear  ministration  ;  if  sent  to  them,  there  is  a  seed,  a  remnant, 
 that  God  will  bring  or  gather  to  himself. 
 
 2.  Where  God  sows  the  seed  of  the  word  plentifully,  and  brings  the  gospel  to  their 
 veiy  doors  ;  and  also  brings  sinners  under  the  word  :  tliis  is  a  sign  of  grace  to  many  of 
 their  souls  ;  there  is  little  hopes  of  them  that  will  not  hear. 
 
 3.  When  people  give  attention  to  the  word,  hear  it  diligently,  and  the  convictions  of 
 Acts  xYi.  u.  the  word  and  Spirit  takes  hold  of  their  hearts  :  when  God  opens  the  heart  of  a 
 man  or  woman,  as  he  opened  the  heart  of  Lydia,  to  attend  upon  the  word,  it  is  a  sign  they 
 belong  to  the  election  of  grace. 
 
 Secondly,  where  there  is  yet  room. 
 
 Answ.     1.     There  is  room  in  the  heart  of  God,  and  in  the  heart  of  Jesus  Christ.     Sol- 
 omon ;  (it  is  thought)  in  his  great  love  extended  to  so  many,  was  a  tyjie  of  Christ ;  and 
 also,  that  his  loving  of  Pharaoh's  daughter,  held  forth  Christ's  love  to  the  Gen- 
 is  yet  room."     tiles.    Oh  !  what  love  hath  Christ  to  us  tauny  and  sun-burnt  Gentiles,  that  we 
 should  be  the  darlings  of  Jesus  ?  there  is  yet  room  in  the  Father's  heart,  and 
 in  the  Son's  heart,  for  thousands  of  sinners. 
 
 II.  There  is  yet  room  in  the  election  of  grace,  that  is  not  full  yet ;  I  mean,  they  that 
 were  given  to  Christ,  and  chosen  to  eternal  life,  are  not  all  yet  called  :  God  sees  and  knows 
 ■who  are  his,  and  who  have  been  called,  and  are  gone  to  heaven,  and  who  are  not  yet 
 called,  and  until  they  are  all  brought  in,  there  is  room  in  the  election  for  the  conversion  of 
 them. 
 
 III.  There  is  room  in  God's  house  below,  I  mean  in  his  Church  ;  there  are  yet  many 
 empty  places  that  must  be  filled,  and  God  will  fill  his  house  with  guests  ;  Egypt,  iEthiopia, 
 Sheba,  must  come  in  ;  Turks,  Tartar,  Pagans,  and  infidels,  shall  be  called :  "  Who  are 
 these  that  fly  as  a  cloud,  and  as  doves  to  the  windows?"  Isalx.  8.  "  A  little  one  shall  be- 
 come a  thousand,  and  a  small  one  a  strong  people,  I  the  Lord  will  hasten  it  in  his  time." 
 
 IV.  There  is  yet  room  in  the  marriage  chamber,  i.  e.,  the  covenant  of  grace,  into  the 
 bonds  and  bounds  of  which,  Jesus  Christ  will  bring  all  his  elect ;  they  that  are  decretively 
 liis,  and  he  struck  hands  for  them,  and  therefore  he  will  espouse  and  marry  them  all  first 
 or  last. 
 
 V.  And  lastly,  there  is  room  in  heaven,  heaven  is  not  yet  full ;  "  In  my  Father's  house 
 are  many  dwelling-places,"  John  xiv.  2.     And  not  one  of  them  places  shall  be  long  empty. 
 
 Tliirdly,  why  is  it  said  there  is  yet  room. 
 Why  it  is  Answer.     I.     Because  God  would  discover  his  great  love   to  poor  sinners, 
 
 yet  room.         evep  to  the  sinners  of  the  Gentiles  ;  and  that  no  poor  sinner  might  despair 
 who  is  not  yet  called. 
 
 n.  Because  Christ's  mystical  body  is  not  yet  complete  ;  some  members  are  jet  want- 
 ting;  all  the  branches  are  not  yet  grafted  into  the  true  vine  and  olive-iree. 
 
 III.  It  is  said,  there  is  yet  room,  that  ministers  may  know  their  work  is  not  yet 
 done  ;  and  therefore,  be  diligent  to  bring  in  all  whose  hearts  are  made  willing. 
 
 IV.  To  let  us  know  the  great  patience  and  forbearance  of  God,  though  sinners  still 
 refuse  to  come  in,  and  accept  of  mercy,  and  persist  in  their  evil  ways,  yet  God  sends  to 
 them,  to  acquaint  them  there  is  mercy  for  them  in  his  Iieart,  and  a  place  for  them,  yea 
 room  enough  still  in  his  house. 
 
SEEM.    XVI.]  THE    PARABLE    OF    THE    MAERIAGE    SUPPER.  627 
 
 Question.     How  lonpt  will  there  be  room  ?  t.         ,    . 
 
 A  -»oii.^i-t  .  •  now       long 
 
 Answer.  1.  bo  long  that  God  is  pleased  to  continue  the  gospel,  to  tins  tiicre  may 
 or  that  place,  land,  or  nation.  be  room. 
 
 2.  So  long  as  the  patience  and  long-suffering  of  God  is  continued,  or  he  is  upon 
 the  throne  of  grace,  and  is  not  risen  up  from  his  place,  where  he  sits  between  the  cher- 
 ubims. 
 
 3.  So  long  as  the  Spirit  of  God  strives  with  men,  or  with  any  poor  sinner :  when 
 God  said,  his  Spirit  should  strive  no  more  with  the  old  world,  there  was  no  more  room 
 for  them  in  his  heart,  no,  nor  in  the  world. 
 
 4.  So  long  as  the  har^'est  lasteth,  and  until  all  the  elect  are  not  called,  and  some 
 tilings  are  not  fulfilled  that  God  hath  spoken,  even  until  Christ  deliver  up  the  kingdom 
 to  the  Father,  having  finished  his  mediatorial  work  and  office. 
 
 APPLICATION. 
 
 I.  Bless  God,  poor  sinners,  that  there  is  yet  room  :  0,  how  good  is  God,  in  provid- 
 ing so  large  a  wedding-chamber !  and  to  extend  his  love  and  favour  to  so  many  !  "  And 
 the  number  of  them  was  ten  thousand  times  ten  thousand,  and  thousands  of  thousands,', 
 Eev.  V.  11. 
 
 II.  Let  no  sinner  fi'om  henceforth  say  there  is  no  room ;  if  thou  hast  got  room  for 
 Christ  in  thy  heart,  there  is  room  for  thee  in  his  heart. 
 
 III.  Comfort  Sirs !  It  is  a  sign  you  are  some  of  them  from  whom  there  is  yet 
 room,  for  these  reasons  following : 
 
 1 .  Because  you  have  the  Gospel  continued  to  you ;  the  kingdom  of  heaven  is  not 
 yet  taken  from  you. 
 
 2.  Because  you  (especially  some  of  you)  attend  upon  the  word  with  diligence,  as  men 
 that  are  sensible  of  the  worth  of  it. 
 
 3.  Because  it  begins  to  reach  some  of  your  hearts,  and  causes  you  to  ciy  out,  what 
 must  we  do  to  be  saved  ? 
 
 IV.  Reproof.  Yet  it  may  be,  by  way  of  reprehension,  to  such  of  you  that  delay ;  0, 
 consider  you  are  called  to  come  quicldy,  presently,  and  not  defer  the  great  concerns  of 
 your  precious  souls,  to  another  day  ;  for  the  Lords  sake  take  rebuke  ;  what !  will  you  be 
 like  Lot? 
 
 V.  Exhortation.  Haste,  haste  to  the  wedding-chamber,  lest  you  never  eat  of  the 
 King's  supper,  no,  nor  taste  of  it ;  you  know  not  how  long  the  harvest  may  last,  and  the 
 Spiiit  of  God  utterly  leave  you,  and  strive  no  more  with  you  for  ever. 
 
 "  And  the  Lord  said  unto  his  sen'ant,  go  out  into  the  high-ways,  and  hedges,  and 
 compel  them  to  come  in,  that  my  house  may  be  filled,"  ver.  23. 
 
 I  have  already  opened  these  words  at  the  beginning,  by  way  of  exposition.  These 
 that  are  here  mentioned  are  the  Gentiles,  who  were  out  of  the  Jewish  Church,  and 
 strangers  to  the  commonwealth  of  Israel,  and  were  afar  off,  who  seemed  mere  outcasts 
 or  vagabonds,  lying  in  the  high-ways,  and  under  hedges.  WTiat  this  compulsion  is  we 
 have  opened,  and  showed  it  does  not  intend  outward  force  or  violence  ;  our  Lord  never 
 taught  any  Spanish  conversion,  nor  French  conversion ;  not  to  dragoon  them,  or,  by 
 inhuman  cruelties,  to  compel  them  against  their  consciences ;  no,  this  is  of  the  devil, 
 and  not  of  Christ. 
 
 High-ways.     Such  that  go  on  in  the  common  road  of  sin,  or  in  the  high-way  to  hell 
 and  destruction,  the  ways  that  all   the  Gentiles  walked  before  called.     From  hence, 
 note  the 
 Doct.     God  extends  mercy  to  the  worst  of  sinners,  even  to  idolaters. 
 
 As  all  the  Gentiles  were ;  even  such  that  sacrificed  to  devils :  "  But  I  say,  that  the 
 things  which  the  Gentiles  sacrifice,  they  sacrifice  to  devils,  and  not  to  God,"  I  Cor.  x. 
 20.  They  had  images,  and  the  evil  angels  answered  in  those  images,  which  they  called 
 oracles,  and  thought  it  was  a  speech  from  God,  whereas  it  was  the  devil  tliat  spoke,  and 
 them  they  worshipped;  as  many  of  the  poor  heiithens  do  now,  whom  they  call  evil 
 gods,  and  fear  and  ser\'e  them,  more  than  the  God  of  heaven  and  earth,  and  yet  God 
 oftered  grace,  and  invited  such  sinners  as  these,  to  come  to  this  blessed  Gospel  feast ; 
 which  may  be  great  encouragement  to  the  vilest  of  men,  to  look  to  Jesus  Christ,  and  not 
 to  despair  of  God"s  mercy,  in  and  through  the  Lord  Jesus  Clirist. 
 
 For  I  say  unto  you,  that  none  of  those  men  who  which  were  bidden,  shall  taste  of  my 
 supper  ;  that  is,  none  of  thera,  Jews  or  others,  who  desired  to  be  excused  ;  and  made  light 
 
 2s2 
 
628  THE   PAKABLIi    OF   THE    MAUKIAGE    StTPKE.  [eOOK    HI. 
 
 of  the  gracious  tender  of  the  Lord  Jesus ;  they  shall  not  taste  of  my  love,  of  pardon  of 
 sin,  of  free  justification,  nor  of  any  other  gospel  blessings  or  privileges ;  they  shall  not 
 taste  of  anything  that  is  truly  s])iritually  good ;  tlioy  shall  never  see  my  kingdom,  nor 
 know  what  'heaven  is.  0  !  it  is  a  drea^lful  and  most  dangerous  thing  to  slight  Jesus  Christ,  or 
 make  light  of  the  ofi'ers  of  grace,  or  gosjiel  invitations ;  let  all  such  therefore  tremble,  who  are 
 found  guilty  of  tliis  great  sin  and  wickedness. 
 
 "  And  when  the  king  came  to  see  the  guests,  he  saw  there  a  man  not  having  awedding-gar- 
 ment  on,  and  he  said,  Friend,  how  earnest  thou  hither,  not  having  a  wedding  garment,  and 
 
 When  Christ    '^^  ^'^^  speechless  ?" 
 
 may  be  said  Question.  When  may  the  king  be  said  to  come  and  view  the  guests  ?  shall  any 
 guests!"  ""'  wicked  man  get  into  heaven,  or  into  the  wedding  chamber,  when  Christ  comes  at 
 the  last  day  ? 
 Answ.  No  no,  the  door  will  be  shut  against 'all  unbelievers  then;  therefore  it  must 
 refer  to  the  visible  church  :  here  many  get  in  amongst  the  saints,  in  the  church  militant, 
 ■who  have  not  a  wedding  garment,  and  Christ  will  say  imto  such,  friend  !  How  earnest  thou 
 here,  or  howgottest  thou  among  my  people,  not  having  on  a  weddmg  garment,  or  not  being 
 clothed  with  my  righteousness ;  but  appearest  in  thy  filthy  rags,  in  my  presence  ? 
 
 Doct.     The  Lonl  Jesus  takes,  or  will  take  a  view  of  all  his  guests ;  and  if  any  have  not 
 a  wedding  garment,  he  will  soon  have  liis  eye  upon  such  a  person. 
 In  speaking  to  this  point  of  doctrine;  I  shall, 
 First,  show,  what  a  view  Christ  takes  of  all  his  guests. 
 Secondly,  show,  why  Christ  will  or  doth  take  such  a  view. 
 Thirdly,  show,  what  is  meant  by  the  wedding  garment. 
 Christ    iew9         ^-     "^^^^^  Christ  doth  and  will  take  a  strict  view. 
 
 an  '*  ^'cmr  1.  He  will  and  doth  view  their  hearts  ;  "  I  am  he  that  searcheth  the  heart 
 hearts.  ^^^^  reins,"  Kev.  ii.  23.    This  shows  Christ  is  the  most  high  God,  he  sees 
 
 ■whetlier  all  those  who  are  in  his  church  have  changed  hearts,  new,  or  renewed  hearts,  or 
 not,  whether  their  hearts  be  sincere  and  upright,  or  not,  whether  they  have  believing 
 hearts,  or  true  faith  or  not,  whether  they  have  humble  obedient  hearts  or  not. 
 
 2.     He  views  their  thoughts,  to  see  whether  evil  thoughts  are  lodged  in 
 O"''  .  them  or  not. 
 
 Our"desires,  3.  He  views  all  the  motions,  counsels,  designs,  purposes,  desires,  ends,  and 
 
 ends,  and  '     aims  of  all  their  hearts. 
 
 Our  lives  and  4.  Christ  views  the  lives  of  all  his  guests,  or  such  that  are  got  into  his 
 tfons!"""  church,  he  sees  how  they  live,  and  what  conversations  they  lead,  how  they 
 behave  themselves  at  home,  and  abroad ;  when  in  the  company  of  wicked 
 men,  as  well  as  when  among  his  own  people  ;  also  he  sees  what  conscience  they  make  of 
 their  duty,  and  what  luve  they  have  to  one  another,  and  to  his  poor  saints,  and  faithful 
 ministers,  and  how  they  carry  it  in  their  families,  the  husband  to  the  wife,  the  vife  to  the 
 husband,  parents  to  children,  and  children  to  parents.  "  All  the  ways  of  men  are  before 
 the  eyes  of  the  Lord,  and  he  ponders  their  goings,"  Prov.  v.  21. 
 
 5.  Jesus  Christ  views  their  principle,  whether  they  are  sound  in  the  faith  or  not,  or 
 hold  such  principles  and  notions  of  Christianity  as  are  according  to  the  holy  doctrine  taught 
 by  himself  and  his  apostles,  or  not ;  if  any  hold  erroneous  or  corrupt  principles,  he  sees 
 and  knows  them,  as  he  did  some  in  the  church  of  Pergamos  ;  "  Thou  hast  them  that  hold 
 the  doctrine  of  Balaam,"  Kev.  ii.  14 ;  which  some  think  was  marrying  with  idolaters, 
 others  a  community  of  women ;  "  So  thou  hast  also  them  that  hold  the  doctrine  of  the 
 Nicolatians,  which  thing  I  hate  ;"  that  all  agi-ee  was  the  community  of  women,  as  it  is 
 said,  Nicholas  himself  prostituted  his  own  wife  to  others.  Let  all  take  heed  what  doctrine 
 or  notions  they  suck  in,  and  see  whether  they  consist  with  the  revelation  of  the  word,  the 
 holy  nature,  justice,  mercy,  and  goodness  of  God,  "  Christ  will  judge  the  world  in 
 righteousness,"  Acts  xvii,  31  ;  and  though  he  saves  in  a  way  of  sovereign  grace  alone, 
 vet  he  will  condemn  none  without  respect  had  to  their  sins,  and  contempt  of  his  word  ; 
 '' He  will  judge  every  man  according  as  their  works  shall  be,"  Eev.  xxii.  12.  If  men, 
 by  their  notions,  justify  tlie  wicked,  whom  God  condemns,  or  seek  to  be  justified  by  tlieir 
 own  righteousness  instead  of  renouncing  it,  and  counting  it  as  dung  to  be  found  in  the 
 righteousness  of  Christ,  and  so  appear  before  him  Mitliout  the  wedcling  garment,  they  will 
 be  speechless.  Let  such  that  join  their  faith,  anil  sincere  obedience,  with  the  righteous- 
 ness of  Christ,  in  justification  Ijefore  Ciod,  (as  they  call  it)  see  to  it;  Christ  sees  and  weighs 
 men's  principles,  their  spirit^,  theu' actions;  nay,  their  persons  ;  "  thou  art  weighed  in  the 
 balance  and  art  found  wanting." 
 
 Question.     In  what  balance  will  Christ  weigh  men  ? 
 
SKItM.   XVI.]  TlIK   rAIJAr.LE   OF   THE   MAnrjAnE   SITPKn.  C29 
 
 Answer.  In  the  lalance  of  the  sanctuary,  or  in  t]ie  scales  of  truth,  riijhtpousness,  and 
 justice  ;  therefore,  he  that  is  luit  into  the  scales  without  Christ,  (or  not  botli  weighed  to- 
 gether) the  law  and  juslice  of  Clod  will  liud  tlieni  as  light  as  vanity  ;  justice,  the  law,  and 
 the  lioliness  of  God,  will  liavo  I'ull  weight  aud  measure,  tliou  wilt  be  viewed  and  weighed. 
 
 0  siiuicr,  look  well  to  it,  you  may  bo  viewed  by  men,  and  pass  for  good  Christians,  but 
 may  not  benr  Christ's  view,  nor  his  weighing  here,  nor  at  the  great  day  ;  or  men  may,  on 
 the  other  hand,  condemn  you  out  of  prejudice,  and  yet  Christ  may  find  you  sincere  and 
 upright  ones,  and  acquit  you. 
 
 Secondly,  why  may,  or  will  Christ  put  this  question,  "  friend  !  how  earnest  thou  hither, 
 not  having  a  wedding-garment  ?"'  -yyiiy  f,,^ 
 
 Answer.    I.     Because  none  ought  to  attempt  to  come  into  the  church,  or  to     nuestiou  wiu 
 come  to  this  marriage,  without  a  wedding-garment :  he  alludes  to  the  custom     friend,  how 
 of  the  Jews,  all  that  were  invited  to  a  marriage  among  them,  were  to  have  a    ^^X,',  """* 
 wedding-garment. 
 
 U.  Because  such  is  the  clear  revelation  of  the  gospel,  in  respect  to  this  matter.  What 
 is  more  fully  laid  down  thau  this,  that  no  righteousness  of  the  creature,  no  udierent  right- 
 eousness will  avail  any  man  ?  tliis  is  so  sutBciently  declared,  that  Christ  may,  and  will  say,  ■ 
 liow  camest  thou  hither,  not  having  on  my  righteousness  ;  but  thinks  to  be  justified  and 
 accepted  by  thy  own  righteousness,  or  by  thy  works,  or  by  thy  faith  and  obedience :  friend, 
 why  didst  thou  not  give  credit  to  my  word  and  faithful  ministers  ?  Christ  may  say,  did  not 
 
 1  tell  you,  that  all  that  trusted  in  their  own  righteousness  should  perish  for  ever?  did  not  I 
 Confirm  this  doctrine  by  miracles ;  nay,  by  my  own  blood  ?  and,  how  often  did  I  tell  you, 
 that,  unless  you  eat  my  flesli  and  drank  my  blood,  ye  had  no  life  in  you. 
 
 III.  Or  the  Lord  Jesus  may  put  this  question  to  him,  because  he  had  on  nothing  but  fil- 
 thy rags  :  what  a  bold  and  rude  thing  is  this  ?  Dare  you  appear,  before  the  eyes  of  a  holy 
 God,  in  these  loathsome  rags,  who  hates  all  sin  and  tilthiness  ?  0  what  a  pickle  art  thou  in, 
 and  how  odious  and  how  hateful  in  the  sight  of  God,  and  in  my  sight. 
 
 IV.  Or,  may  be,  this  man  was  one  that  talked  much  of  Cluist's  righteousness,  as  that 
 only  which  justifies  a  sinner  before  God,  i.  e.,  he  might  hold  that  notion  aud  plead  for  it, 
 dispute  for  it,  but  only  pleased  himself  with  the  speculative  or  notional  knowledge  thereof, 
 l)ut  was  no  tnie  believer ;  but  perhaps  fine  that  turned  the  grace  of  God  into  lasciviousness, 
 and  shmed  because  grace  abounded  ;  or  never  regarded  sauctification,  in  order  to  a  meet- 
 uess  f(jr  eternal  life  ;  but  jicrhaps  was  one  that  pleaded  for  an  imputative  sane- 
 titication,  (as  some  do  now)  as  if  the  personal  sanctification  of  Christ  is  im-     The  notion 
 piitcd'to  them,  for  their  sanctification,  as  well  as  his  obedience  to  the  law,  and     "a.J^jJJJj'a.'* 
 his  sufl'erings,  is  imputed  to  them  that  believe,  to  justiiy  them  in  the  sight  of    tiou,  deicct- 
 God,  which  certainly  is  an  abominable  doctrine,  and  tends  to  encourage  sinners     inaWe. 
 
 in  their  sins,  and  to  ilanin  their  souls  ;  for  without  iidierent  holiness,  or  the 
 sanctification  of  the  Spirit,  no  man  shall  see  the  Lord. 
 
 "  Friend  !  how  camest  thou  hither  ?'  such  a  one  as  thou  without  a  wedding  garment, 
 that  spent  so  much  time  in  talking  of,  and  disputing  for  an  imputed  righteousness,  or  for  a 
 wedding  garment,  and  yet  hast  it  not  on,  but  appears  here  without  it?  What  can  such  a 
 man  say  ?  he,  to  be  sure,  must  needs  be  speechless. 
 
 V.  Or,  Jesus  Christ  may  put  his  question  weU,  to  such  who  have  it  not  on,  considering 
 what  he  hutli  done  to  procure  the  wedding  garment.  He  may  sny,  I'riend  !  did  not  I  take 
 the  nature  of  man,  into  union  with  my  own  divme  person,  (though  without  sin)  that  in  the 
 body  I  might  work  out  a  righteousness,  or  a  glorious  garment,  for  all  that  I  espouse  ?  and, 
 dost  thou  come  hither  without  it  ?  What  contempt  dost  thou  cast  upon  what  I  have.done 
 and  sufl'ered  ?  Did  I  live  that  holy  life  in  obedience  to  the  law,  and  die  in  vain  ?  for  so 
 it  will  follow,  if  any  other  righteousness,  save  mine  only,  could  justify  a  sinner  before  God. 
 This,  my  brethren,  is  according  to  what  Paul  saith,  "  for  if  their  had  been  a  law  that  could 
 have  given  life,  Christ  died  in  vain,"  Gal.  iii.  21.  How  speechless  must  this  render  aU 
 that  think  to  be  saved  by  any  other  righteousness,  than  Christ's  alone  :  besides,  Christ  may 
 say,  is  not  my  church  and  peojile  an  holy  priesthood,  and  dost  thou  think  that  any  hoKuess, 
 save  that  wrought  by  my  Spirit,  or  imparted  to  them,  can  sanctify  them  ? 
 
 VI.  Moreover,  was  not  this  wedding  garment  offered  to  thee  ?  Is  it  not  tendered  unto 
 all  ?  "Even  the  righteousness  of  God  unto  all,  aud  upon  all  tiiat  believe,"  liom.  iii.  22. 
 It  is  offered  to  all,  hut  it  is  put  upon  none,  or  imputed  to  none,  but  to  them  that  believe 
 in  Jesus,  they  and  none  but  they  have  on  the  wedding  garment;  others  are  naked,  even 
 the  elect  theiuselves  before  fiiith,  or  before  tlleir  aclual  union  with  Christ. 
 
 \'II.    Christ  may  say,  how  earnest  lliuu  hither  ?  thou  art  an  unbeliever,  and  did  I  not 
 
630  THE   PARABLE  OF   THE   MAKRIAGE  SUPPER.  [booK   IU. 
 
 say,  "  he  that  believeth  not  shall  be  damned  ?"  Mark  xvi.  IG.  And  dost  tliou  think  to 
 to  be  saved,  and  make  me  a  Mar  ? 
 
 Thirdly.  What  is  meant  by  the  wedding  garment. 
 Whnt  the  Answer.     You  have  heard  over  and  over,  it  is  the  righteousness  of  CTirist 
 
 wedding  God-man,  as  he  is  apprehended  by  faith  alone  ;  and  whosoever  hath  Christ, 
 
 garmen  is.  uqJqq  ^.jfjj  Christ,  bath  on  the  wedding  garment :  some  I  know  would  bring 
 sanctification  as  here  meant ;  but  certainly,  Christ's  righteousness  only  is  the  wedding 
 garment :  whosoever  hath  Chiist  on,  put  on  Christ  for  justification,  he  hath  on  the  wedding 
 garment.  It  is  said,  the  king's  daughter  is  clothed  with  wrought  gold  :  the  wedtliug  gar- 
 ment is  put  upon  the  soul,  it  is  put  upon  all  them  that  believe,  it  is  not  wrought  in  them : 
 the  king's  daughter  is  also  said  to  be  all  glorious  within  ;  that  I  conceive  refers  to  the 
 graces  of  the  Spirit,  or  to  the  righteousness  of  sanctification ;  but  the  wedding  garment 
 is  not  that  righteousness  that  is  inherent,  or  wrought  in  the  soul,  but  put  upon  the  soid  ; 
 and  though  sanctification  is  a  glorious  work,  yet  it  is  not  perfect  in  this  life,  but  Christ's 
 righteousness  is  complete  and  without  spot,  and  therefore  that  which  renders  the  soul 
 lovely  in  Christ's  eye,  and  so  the  wedding  garment. 
 
 Question.  Why  is  it  called  the  wedding  garment  ?  Also,  what  is  the  nature  of  it  ? 
 See  the  par-         Answer.  Because  I    have  spoken  to  it,  in  opening   the   parable  of  the 
 bie  of  the         Prodigal  son,  where  it  is  called  the  best  robe,  I  shall  but  touch  upon  this  here  : 
 
 prodigal  son.      i     ..    ^  i 
 
 but  to  proceed. 
 1.    It  is  a  long  garment,  it  covers  the  soul  (as  I  may  say)  from  the  head  to  the  foot ; 
 at  covers  all  our  infirmities  and  deformities  ;  it  covers  like  a  garment,  all  the  defects  and 
 
 blemishes,  that  attend  our  hves,  our  duties,  and  all  the  imperfections  of  our 
 riKiitTOusn  gi'ace  .  0  what  is  there  wanting  in  oui-  faith  ?  what  defects  and  weakness  in  our 
 covers  all  our  faith  ?  and  how  weak  and  imperfect  is  our  love  to  God,  to  Christ,  and  to  the 
 imperfection.     sj,jjj{g  j^jjj  pgopig  ^f  (jod  ?  and  who  is  he  so  humble,  so  meek,  so   patient,  so 
 
 temperate  as  he  ought  ?  the  sms  that  cleave  to  our  graces  and  best  duties, 
 were  it  not  that  God  looked  upon  us  in  the  righteousness  of  Chiist,  we  should  be  loathe  d 
 m  the  sight  of  God. 
 
 2.  As  a  garment  is  absolutely  necessary  smce  the  fall,  to  cover  our  naked 
 absoiutenc  d  ^°'''^5'  s°  ^^  ^^^  righteousness  of  Christ  also  absolutely  necessary  to  cover  our 
 of  Christ's  naked  souls;  and  as  innocent  Adam  needed  no  garment  to  cover  his  body,  so 
 righteousness  j^g  needed  not  the  righteousness  of  Christ  to  put  upon  him,  to  cover  his  soul : 
 the  necessity  of  this  robe  came  in  by  the  fall,  througli  om'  want  of  a  perfect  inherent  right- 
 eousness of  our  own. 
 
 3.  A  glorious  garment  is  ornamental ;  it  makes  a  poor  beggar  that  hath  it  on,  to  appear 
 lilce  a  prince  ;  so  the  righteousness  of  Christ,  put  upon  a  vile  and  wretched  sinner,  puts  a 
 beauty  upon  him,  and  renders  him  like  a  prince,  or  very  glorious  in  the  sight  of  God  ;  thou 
 wast  comely,  tlu-ough  that  comeliness  I  put  upon  thee,  Ezek.  xvi.  14. 
 
 4.  As  a  garment  defends  the  body  from  the  scorchmg  beams  of  the  sun  ;  so  the  robe  of 
 Christ's  righteousness  defends  the  soul  of  a  believer  from  the  scorching  beams  of  God's 
 wrath,  and  also  from  the  fiery  darts  of  the  devd,  and  from  the  power,  guilt,  and  punishment 
 of  sin,  and  the  curse  of  the  law. 
 
 5.  As  all  old  garments  are  put  off  by  a  piincely  bride,  and  esteemed  of  no  value,  in  com- 
 parison of  a  rich  wedding-garment  that  is  bespangled  with  jewels  and  diamonds,  Phil.  iii.  8, 
 9,  so  a  poor  believer,  that  puts  on  tliis  wedding-gannent  esteems  all  his  own  righteousness 
 but  as  dung,  in  comparison  of  tliis  glorious  robe  ;  "  upon  thy  riglitdiand  did  stand  the  queen 
 in  gold  of  Ophir,"  Psa.  xlv.  9.  The  wediUng-garment  renilers  the  bride  amiable,  and  most 
 lovely  in  the  sight  of  the  bridegroom,  and  to  rejoice  over  her ;  "  and  as  the  bridegroom  re- 
 joiceth  over  the  bride,  so  thy  God  shall  rejoice  over  thee." 
 
 This  garment  none  can  tear,  neither  doth  it  ever  grow  old,  nor  is  it  the  worse  for  wear- 
 ing. It  is  called  a  white  robe ;  but  though  it  be  so,  yet  it  has  no  spot  or  stam  ;  nor  can 
 the  value  if  it  be  counted  ;  nay,  let  me  add,  the  holy  angels  are  not  so  richly  clothed,  for 
 they  no  other  righteousness,  than  that  of  mere  creatures :  but  tliis  is  the  righteousness  of 
 God,  i.  e.,  Jesus  Christ,  the  Mediator,  who  is  God  over  all,  blessed  for  evermore,    Amen. 
 
 APPLICATION. 
 
 1.  This  may  put  a  rebuke  upon  such  who  attempt  to  come  into  the  presence  of  God 
 without  a  wedding-garment. 
 
 2.  It  also  shows  the  miserable  condition  of  hypocrites,  who,  though  they  may  not  be 
 discovered  in  this  world  to  men,  yet  Jesus  Christ  will  liud  them  out  expose  them  to  shame 
 
SEMI.   XVI.]  TUE  PAEAELE   OF   THE   MAEKIAGE  SUPPER.  631 
 
 at  the  last  Jay ;  "  Friend,  how  earnest  thou  hither,  not  having  a  wedding-gannent  ?" 
 
 3.  Also,  by  this  we  may  see  who  will  be  rejected,  and  the  cause  of  it,  in  the  great  day. 
 
 4.  Be  exhorted  to  seek  after  and  provide  the  wedding-garment ;  the  damnation  of  sin- 
 ners will  not  only  be  for  their  horrid  sins  and  unrighteousness,  but  also  because  they  trusted 
 on,  and  dt'iiended  upou  their  own  righteousness,  good  works,  and  inherent  holiness. 
 
 5.  This  moreover  informs  us,  of  the  happiness  of  the  weakest  believer  ;  he  that  has  the 
 smallest  degree  of  faith,  is  in  as  good  a  condition  as  the  strongest  believer  ;  all  are  equally 
 justified,  or  clothed  aliice,  all  have  on  the  wedding-garment,  all  are  pardoned  and  have  the 
 same  righteousness  of  Christ  put  upon  them. 
 
 G.  0  be  pei-suaded  to  put  a  high  value  on  his  robe,  and  fetch  not  your  comfort  and  hope 
 of  justification,  and  acceptation  with  God,  from  the  ijiward  purity  and  uprightness  of  your 
 hearts,  nor  from  the  liveliness  of  your  frames ;  yet  remember,  that  all  such  who  are  justified, 
 ai'e  also  sanctified  :  "  Put  on  the  Lord  Jesus,  and  make  no  provision  for  the  flesh,  to  fulfil 
 the  lusts  thereof,"  Rom.  xiii.  14.      •'  And  he  was  speechless,"  ver.  12. 
 
 Doct.  That  when  God  comes,  by  Jesus  Christ,  to  judge  sinners,  they  will  be  speechless, 
 or  have  notliing  to  say  to  excuse  themselves,  who  have  not  got  the  wedding  garment. 
 
 First,  I  shall  prove  this  point  of  doctrine. 
 
 Secondly,  I  shall  give  you  the  reasons  of  it.     Thii-dly,  apply  it.  n^'iu'tby  b°e' 
 
 I.  Let  this  be  premised,  i.  e.,  I  do  not  mean  sinners  shall  speak  nothing  to  ing  speecii- 
 excuse  themselves,  no,  this  is  not  meant  when  it  is  said  he  was  speechless;  ®*^' 
 for  it  is  said,  some  will  say  in  that  day,  "Lord,  we  have  cast  out  devils  in  thy  name,  and 
 in  thy  name  done  many  wonderful  works,"  Matt.  ra.  22.  Moreover,  our  Lord,  in  another 
 place,  saitli,  "  Then  ye  shall  begin  to  say,  we  have  eat  and  di'ank  in  thy  presence,  and 
 thou  hast  preached  in  our  streets,"  Luke  xiii.  26. 
 
 My  brethren  !  sinners  may  speak  many  words  to  excuse  themselves  (as  I  hinted  in  the 
 explanation  of  these  words)  one  may  plead  his  ignorance,  he  was  not  learned,  and  another 
 that  he  \vas  poor,  and  had  a  great  charge  of  children  to  provide  for,  which  took  up  all  his 
 time  and  thoughts  ;  also  another,  that  he  was  misled  by  his  teachers  ;  moreover,  another 
 perhaps  may  plead  his  moral  righteousness,  or  sober  life  ;  another  his  external  obedience 
 and  inlierent  righteousness ;  but,  alas,  none  of  all  these  things  will  avail  them  anything, 
 they  having  not  got  the  wedding-garment ;  therefore  they  shall  be  silenced.  What  is 
 "  AH  mouths  shall  be  stopped,  and  all  the  world  become  guilty  before  God,"  be^ngspeeth- 
 Eom.  iii.  19.  '«ss. 
 
 Their  own  consciences  shall  accuse  them,  and  put  them  to  silence,  "  Theur  conscience 
 also  bearing  witness,  and  their  thoughts  the  mean  while  accusing  or  else  excusing  one  ano- 
 ther, in  the  day  when  God  shall  judge  the  secrets- of  men,  by  Jesus  Christ,  according  to 
 thy  gospel,"  Kom.  ii.  15,  16. 
 
 Secondly,  to  give  you  the  reasons  of  this  point,  and  demonstrate  the  trath     ^^'if""  ""b" 
 
 thereof.  speecbless  in 
 
 I.  The  first  shall  be  taken  from  the  justice  and  rigliteousness  of  God ;  julgnfeut.  "' 
 "  Shall  not  the  judge  of  all  the  earth  do  right,"  Gen.  xviii.  25.     God  will  be 
 
 cleared  when  he  judgeth,  and  justified  when  he  condemneth ;  his  goodness  and  righteous- 
 ness is  such,  he  cannot  do  wrong  to  any  man,  and  tliis  every  man  shall  see,  and  be  con- 
 vinced of  in  that  day  ;  and  therefore  when  judgment  passeth,  all  shall  be  speechless,  or  put 
 to  sOence  ;  hence  it  is  said,  the  judge  "  will  be  upon  a  white  throne,"  Rev.  xx.  11,  which 
 denotes  the  justice  and  righteousness  he  shall  be  clothed  with.  "  We  know  the  judgment 
 of  God  is  accor(hng  to  truth,"  Rom.  ii.  Si.  "  The  sceptre  of  thy  kingdom  is  a  righteous 
 sceptre,"  Heb.  viii.  Moreover,  it  is  positively  said,  God  "  will  judge  the  world  in  right- 
 eousness," Acts  xvii.  31.  "  The  Lord  shall  judge  the  people  righteously,"  Psal.  vii.  8. 
 
 II.  They  shall  be  silenced,  and  become  speechless,  because  of  that  clear  revelation  and 
 declaration  God  hath  made  of  the  necessity  of  the  righteousness  of  Clurist,  to  the  justifica- 
 tion of  a  sinner  at  his  bar. 
 
 The  law  lays  all  men  under  wrath,  that  condemneth  every  unbeliever  :  there  is  no  clo- 
 thing, no  garment  to  cover  their  nakedness,  by  the  law,  nor  any  standing  in  judgment  be- 
 fore God  iu  that  righteousness  ;  "  Now  we  know,  whatsoever  the  law  saitli,  it  saith,  to 
 them  that  are  under  the  law,  that  all  mouths  might  be  stopped,  and  all  the  world  become 
 guilty  before  God,"  Rom.  iii.  1"J.  Alas,  the  law,  or  liglit  within,  is  weak  through  the  flesh, 
 that  cannot  help  nor  relieve  one  soul ;  and  therefoie  God  sent  his  own  Son,  and  God  hath 
 plainly,  and  positively  said,  that  J'  he  tliat  believes  not,  shall  be  damned,"  Mark  xvi.  It). 
 That  is,  he  tliat  flies  not  to  Jesus  Christ,  or  takes  not  hold  ui'  liis  righteoU;ncss.  and  tlie 
 merits  of  liis  blood    ir  wholly  does  not  rest  on  him,  or  truly  believe  in  him,  shall  perish. 
 
032  THE  PAKABLE   OF   THE   M.UIRIAGE    SOTPEK.  [r,OOK  III. 
 
 And  this  wretch,  tliat  had  not  on  the  wcddiug-gainicnt,  rt'ad  this  text,  and  many  more  of 
 tlie  like  nature,  and  yet  believed  not  in  Christ,  but  either  trusted  to  his  owu  righteousness, 
 to  his  own  repentance,  tears,  contrition,  and  reformation  of  life  ;  or  else  trusted  in  tlie 
 simple  mercy  of  God,  without  having  a  respect  to  the  sacrilice  and  atonement  of  Christ's 
 blood ;  now  this  plain  revelation  of  the  gospel,  so  often  repeated  concerning  the  necessity 
 of  faith  in  Christ,  or  gettmg  on  the  wedding-garment,  will  cause  every  unbelieving  sinner 
 to  be  speechless. 
 
 III.  They  shall  be  silenced,  considering  what  the  sacred  scripture  testitieth,  concerning 
 the  inherent  righteousness  of  the  best  of  men,  calling  it  lilthy  rags,  and  vile  raiment,  now 
 this  being  so,  shall  any  dare  to  appear  in  those  rags  ?  Isa.  Ixiv.  6. 
 
 Object.  But  it  is  not  in  the  power  of  a  sinner  to  get  this  wedding-garment,  none  have  it 
 without  faith,  and  f;dth  is  the  gift  of  God,  may  not  a  smner  jilead  this  at  the  great  day  ? 
 "Which  way  Answer.  But  though  they  know  tiiis  is  so,  yet  tliey  do  not  look  to  God  in 
 """silenced  Christ  for  power ;  but  perhaps  think,  they  may  have  this  robe  without  faith, 
 and  left  '  nor  else  trust  to  their  own  power,  and  they  can  believe  at  any  time,  and  this 
 sgeec  "'^s^^t     ^m  silence  them  in  that  day. 
 
 •i^y-  IV.  They  shall  be  speechless,  because  their  own  consciences  will  bear  wit- 
 
 ness against  them,  that  they  did  not  what  they  had  power  to  do :  could  they  not  forbear 
 their  lying,  their  drunkenness,  their  thieving,  their  whoring,  &c.,  and  could  they  not  at- 
 tend upon  the  word  of  God  ?  or  go  to  a  meeting  as  easily  as  to  an  alehouse,  or  to  walk  in 
 the  lields,  or  be  at  home?  or,  could  they  not  give  as  much  credit  to  the  word  of  God,  as 
 to  a  human  history?  The  word  saith,  "  He  believeth  not  is  condemned  already  ;  and^that 
 he  hath  not  then  Son,  hath  not  life,  but  the  wrath  of  God  abideth  upon  him,"  John  iii.  18 — 
 36.  Had  they  not  as  much  power  to  believe  such  a  record  of  God,  as  to  believe  what  is 
 told  them  in  human  history  ?  True,  it  is  one  thing  to  have  the  faith  of  credence,  and  ano- 
 ther thing  to  have  the  grace  of  faith,  but  ungodly  sinners  do  not  act  or  exercise  that  faith 
 on  the  verity  of  God's  word,  which  they  are  capable  to  do  ;  but  rutlier  by  their  jnide 
 and  inlidelity  seem  to  declare  God's  word  is  not  to  be  regarded,  but  look  upon  it  to  be  a 
 „.      .      ^      fiction ;  and  from  hence  they  will  he  speechless. 
 
 eswiiisUeiice  V.  They  will  be  silenced  by  those  severe  witnesses  that  will  come  in 
 Ihl "' d°y  S    agaiust  them  at  the  great  day, 
 
 judgment.;  1.    The  moral  law  will  be  a  witness  against  them :    "  Do  not  think  that  I 
 
 nesse's  wlinle!  accuse  you  to  the  Father  ;  there  is  one  that  accuseth  you,  even  Moses,  in  whom 
 you  trust,"  John  v.  4,  5.  The  holy  lawwillbebroughtin  against  them  (bywliich 
 they  thought  to  be  justified)  they  having  broken  it  many  thousand  times,  and  are  cifrsed  as 
 well  as  accused  by  it.  Does  not  the  law  require  a  sinless  righteousness,  "  This  do,  and  thou 
 shalt  live,"  that  is,  live  and  sin  not  ?  and  doth  not  the  law  pronounce  death  and  wrath 
 against  all  that  have  broken  it  ?  This  will  silence  all  that  have  no  interest  in  Jesus  Christ. 
 
 2.  The  gospel  will  witness  against  them  also;  because  that  discovers  there  is  no  other 
 way  or  name  given  by  which  we  must  be  saved,  but  by  Christ  alone,  and  him  they  have 
 rejected ;  the  gospel  ofl'ers  free  pardon  to  all  that  come  to  Jesus  Christ,  but  yiey  would  not 
 come  to  him,  nor  cry  to  God,  to  help  them  to  believe  in  Jesus,  and  to  change  their  hearts ; 
 therefore  they  shall  be  speechless. 
 
 3.  All  the  holy  attributes  of  God  will  come  in,  and  witness  against  sinners,  and  put  them 
 to  silence. 
 
 (1.)  Divine  wisdom  will  silence  them,  because  that  way  infinite  wisdom  contrived  to 
 recover  lost  sinners,  was  slighted,  and  other  ways  adhered  unto. 
 
 (2.)  The  trutli  of  God  will  witness  against  them,  and  make  them  speechless,  because 
 neither  the  promises  of  the  word  were  beheved,  nor  the  precepts  obeyed,  nor  the  threats 
 thereof  feared. 
 
 (3.)  Divine  power  will  come  in  and  witness  against  them,  because  God's  almighty  arm  was 
 stretched  out,  to  help  and  save  them,  but  they  did  not  endeavour  to  take  hold  of  it. 
 
 (4.)  Divine  justice  will  also  witness  against  them,  and  exact  full  payment  of  aU  their 
 debts,  and  call  for  execution,  because  the  satisfaction  made  by  Jesus  Christ  was  despised 
 and  slighted,  they  not  pleadmg  that,  for  their  discharge  at  God's  bar. 
 
 (5.)  The  mercy  of  God  likewise,  will  come  in  and  witness  against  them ;  because  all 
 that  favour,  love,  and  mercy,  let  out  in  and  by  Jesus  Christ,  was  abused,  and  abominably 
 neglected.  The  very  tlood-gates  of  mercy  were  opened,  yet  they  went  on  in  their  sinful 
 ways;  and  because  the  sentence  against  their  evil  works  was  not  sjieedily  executed,  their 
 hearts  svere  fully  set  in  them  to  do  evil ;  and  that  goodness  that  shoidd  have  led  them  to 
 repentance,  they  abused,  and  made  an  occasion  to  hardeu  them  in  their  sinful  courses. 
 
 4.  Jesus  Christ,  the  Judge  himself,  will   witness  against  them ;    because  against 
 
SKUM.    XVI.]  THE   PAn.Un.F.    OF    TIIF.    MAIilnAfiF.    SUI'l'ld;.  C33 
 
 liini,    his  love,  and  inlhiite    gouiliiess,  ihcir    sins    were    t-omniittcd,    they     P"'.',,. 
 trampling'  upon  liis  most  precious  blood,   and  disesteeniod  of  all  lie  had  dune,     will  i«  a 
 U  then  llie  Lamb  of  God  will  appear  like  a  lion ;  and  "  will  say  to  the  moiin-     ;^)!.',i"st'tiie 
 taius  and  I'ocks,  fall  on  us,  and  hide  us  from  the  face  of  him  that  sitteth  on  the     muult. 
 throne,  and  from  the  wrath  of  the  Lamb,'  Kev.  vi,  15,  10.     As  the  knowledge  of  the  judge 
 is  inlinite,  and  his  righteousness  just  ami  wonderful,  so  his  wrath  and  fury  will  be  also  ter- 
 rible, "  When  he  comes  iu  llaming  tire,  to  take  vengeance  ujton  all  that  know  not  God, 
 and  who  obey  not  the  gospel  of  our  Lord  Jesus  Christ,"  2  Thess.  i.  1, — ti.     He  then  will 
 say,  "  15ring  out  them  my  enemies,  that  woidd  not  have  me  reign  over  them,  and  slay 
 them  before  me,"'  Luke  xix.  27. 
 
 0.  The  ministers  of  Christ  will  be  called,  it  is  thought,  to  witness  against  them,  who 
 oifered  Christ  to  them,  and  told  them  what  their  sins,  and  their  unbelief,  would  bring  upon 
 them  in  the  end ;  but  they  regardetl  it  not,  but,  may  be,  contemned  them  in  theii-  hearts. 
 
 0.  Their  ow'n  consciences,  1  told  you,  will  witness  against  them,  and  convince  them, 
 that  the  sentence  will  be  just  and  righteous.  Conscience  now  reproves  them  according  to 
 its  light,  but  then  all  clouds  anil  veils  shall  be  taken  away,  and  all  these  pretended  excuses 
 which  now  they  make,  shall  be  gone  for  ever,  and  they  will  see  it  will  be  in  vain  to  plead 
 their  own  good  deeds  or  righteousness,  and  much  more  in  vain  to  plead  theii'  perfections, 
 which  some  now  boast  of;  for  they  will  find  they  have  sinned,  and  did  sin  daily;  that 
 they  hai.1  very  proud,  envious,  lustful,  unbelievLng,  and  erroneous  thoughts ;  as  well  as 
 many  sinful  actions ;  they  thought  not  rightly  of  Christ,  and  were  mistaken  in  their  moral 
 and  inherent  righteousness. 
 
 Conscience,  my  brethren,  keeps  a  record  of  all  our  thoughts,  words,  and  actions ;  and 
 in  that  day  this  book  shall  be  opened  ;  conscience  is  privy  to  all  evil  thoughts,  evil  words, 
 and  secret  deeds  of  darkness,  and  will  come  in  and  witness  against  sinners  in  that  day. 
 
 Jesus  Christ,  the  Judge,  will  appeal  to  every  mau's  conscience,  whether  it  be  not  a  just 
 and  righteous  sentence  that  he  passeth  upon  them,  and  all  will  justity  him  in  that  day. 
 "  That  thou  mayest  be  justified  when  thou  speakest,  and  clear  when  thou  judgest,"  Psal. 
 U.  4. 
 
 Now,  from  hence,  all  these  things  being  considered,  every  man  that  is  found  out  of 
 Christ,  shall  be  speechless. 
 
 APPLICATION. 
 
 1.  Let  none  tliink  to  escape  the  righteous  judgment  of  God,  or  to  hide  his  sins  from  his 
 eyes.  Now,  you  may  hide  your  sins  from  men,  but  all  your  secret  sins  will  be  laid  open 
 ill  that  day. 
 
 2.  We  infer,  that  God  is  very  gracious  to  discover  in  his  word  how  it  will  go  with  sin- 
 ners in  the  great  day ;  search,  and  you  may  know  now  what  your  state  is,  and  what  your 
 doom  will  be  then. 
 
 3.  This  informs  also,  that  the  damnation  of  sinners  will  partly  be  for  their  trusting  in 
 their  own  righteousness,  and  slighting  of  the  righteousness  of  Christ.  No  wonder  that 
 they  do  not  believe  Christ's  faithful  ministers,  who  tell  them  of  the  danger  they  are  in  upon 
 this  account,  and  of  the  vanity  of  then-  hopes  of  being  saved,  any  other  w'ay  than  by  Christ 
 iilone,  since  our  Saviour  shows,  they  will  have  the  boldness  to  plead  for  their  acceptance 
 some  other  way,  than  by  his  righteousness,  before  the  great  Judge  of  heaven  and  earth ; 
 for  this  is  cleaidy  implied  here. 
 
 T  E  E  n  0  E. 
 Let  hypocrites,  and  all  unbelievers,  tremble.  0  !  what  will  you  do,  in  the  day  Christ 
 comes  to  view  his  guests,  who  are  without  the  wedding-garment  ?  Perhaps  you  may  have 
 something  to  say  now,  and  may  deceive  yourselves  ;  yet  know,  that  in  that  day  you  will 
 be  speechless.  Will  a  place  among  the  people  of  God  avail  you  anythuig  then  ?  No,  you 
 will  be  silenced  in  darkness  iw  ever. 
 
 E  X  H  0  R  T  A  T  I  0  X. 
 
 Let  every  soul  despair  of  salvation  any  other  way  than  by  Jesus  Christ ;  you  must  be- 
 lieve, rely  upon  Christ,  be  clothed  with  his  righteousness,  or  perish  ;  then  labour  to  throw 
 your  S(mls  uuim  the  Lord  Jesus  Christ,  and  believe  with  all  your  hearts.  I'.uf  be  not  de- 
 ceived, to  think  yi;u  do  believe,  unless  yuii  find  the  ellects  of  true  faith;  faith  without 
 works  is  dead,  it  purifies  and  sauctilies  the  siul  wliere  it  is  wrought  in  any  person. 
 
634  THE   PARABLE   OF   THE   FAITHFUL   AND   WISE   SKRVANT.  [bOOK  UI. 
 
 Do  not  say,  Wherefore  should  you  strive  to  beheve,  because  you  camiot  tell  whether  you 
 are  elected  or  not ;  for  if  you  believe,  tiiis  is  the  way  to  know  you  are  one  of  God's  elect. 
 Think  not  you  shaU  have  any  plea,  upon  the  account  of  election,  in  the  day  of  judgment, 
 that  will  avail  you  nothing ;  what,  though  he  hath  chosen  some  men  to  salvation,  will  he 
 be  unjust  in  condemning  ungodly  sinners  ?  No,  in  that  day  you  will  find  aU  men  will  be 
 speecliless,  and  be  convinced  that  their  condemnation  will  be  just  and  righteous  ;  if  men 
 cauiiot  make  tlieir  principles  comport  with  the  justice  and  righteousness  of  God,  let  them 
 conclude  they  are  false  principles  ;  for  they  shall  find  that  eveiy  man  shall  be  damned  for 
 his  own  sins,  and  abomiuable  wickedness,  in  that  day. 
 
 COMFORT. 
 
 Tins  may  be  for  consolation  to  aU  true  behevers,  or  such  who  have  espoused  Jesus  Christ ; 
 you  have  got  the  wedtling-garment,  you  love  the  person  of  Christ,  you  value  the  Person  as 
 well  as  the  portion,  you  love  the  image  of  Christ,  as  well  as  the  righteousness  of  Christ ; 
 and  therefore  it  appears,  your  state  is  happy  for  ever. 
 
 "  Then  said  the  king  to  his  servants,  bind  liim  hand  and  foot,  and  take  him  away,  and 
 cast  him  into  utter  darlcness,  there  shall  be  weeping  and  gnashing  of  teeth,"  verse  13. 
 
 It  is  very  ohseiwable,  that  our  Saviour  ends  several  of  his  parables  after  this  dreadful 
 manner,  to  deter  sinners  from  their  evil  ways ;  and  to  assure  them,  that  hell  is  a  place  of 
 intolerable  misery. 
 
 Binding  them  hand  and  foot,  shows  the  certainty  and  unavoidablene'ss  of  their  punish- 
 ment; the  imchangeable  decree  of  God  shall  be  executed  upon  them,  and  when  once  in  heU, 
 they  shaU  never  come  out ;  they  shall  be  as  unable  to  deliver  themselves,  as  a  man  that  is 
 bound  in  fetters,  and  chains  of  iron,  can  stir  or  move  out  of  the  place  where  he  is  cast. 
 
 And  gnashing  of  teeth,  denotes  the  great  pain  and  anguish  of  those  torments  which  they 
 must  undergo,  for  evennore. 
 
 "  For  many  are  called,  but  few  are  chosen."  Many  hear  the  gospel  preached,  or  have 
 the  outward  call,  but  few  are  chosen  to  eternal  life,  and  so  are  effectually  called,  or  find 
 the  gospel  come  to  them  in  power,  and  not  in  word  only  to  them.  But  this  being  spoken 
 to  in 'the  opening  of  the  parable,  Matt.  xx.  ver.  10,  I  shall  say  no  more  to  it  here. 
 
 PARABLE 
 
 OF   TUE 
 
 FAITHFUL  AND  WISE  SERVANT. 
 
 SERMON  XVII. 
 
 JVho  then  is  a  faithful  and  wise  servant,  whom  his  Lord  hath  made  ruler  over  his  household, 
 
 to  give  them  meat  in  due  season. 
 Blessed  is  that  servant,   whom   his  lord,  when  he  cometh,  shall  find  so  doing,  &c. — Matt. 
 
 xxiv.  45 — 51. 
 
 We  have  the  same  parable  recorded  by  the  evangelist  Luke,  with  a  little  (Ufierence ;  but 
 whether  oiu'  Lord  spoke  it  only  at  one  time  is  doubtful,  from  the  coherence, 
 or  what  proceeds  in  both  the  evangelists ;  as  the  occasion  of  our  Lord's 
 
 sion  of  this      spealdng  tills  parable ;  the  occasion  of  which,  according  to  Lidie,  was  that 
 
 parable.  question  put  forth  by  the  apostle  Peter,  "  Then  Peter  said  unto  him,  Lord, 
 
 spealcest  thou  this  parable  unto  us,  or  even  to  all  ?     And  the  Lord  said,  who 
 
 then  is  a  faithful  and  wise  steward,"  &c.,  Lulie  xii.  41. 
 
 As  to  the  scope  or  main  design  of  this  parable,  it  seems  to  me, 
 
 and  design  1.  To  excite  or  stir  up  all  believers  to  watclifulness,  and  a  due  preparation 
 
 of^tius  para-     ^^^  ^^^.  L^j.^pg  coming,  according  to  what  proceeds  in  both  the  sacred  writers, 
 and  the  duty  of  watchfulness  concerns  all  Chi-ist"s  disciples. 
 2.  Another  reason  of  it  is,  to  stir  up  all  the  ministers  of  the  gospel  to  faithfulness,  in 
 
 their  places,  woik,  and  office,  both  to  himself,  and  to  his  church  and  people,  whom  they 
 
SEKM.  XVa.]  THE    PAKABLE    OF    TUE    FAITHFUL    AXD    WISE    SEKVANT.  C35 
 
 have  the  care  anJ  oversight  of.     Imleed,  it  cliiefly  lefurs  to  them,  and  shows  : — 
 
 (1.)  That  they  are  stewards  of  God's  liuuse. 
 
 (2.)  Tliat  tliey  are  mlers  ill  or  over  the  househohl  where  they  are  set. 
 
 (3.)  To  discover  the  blessed  condition  tliat  all  faithful  ministers  of  Christ  are  in,  and 
 what  happiness  shall  attend  them,  in  the  day  when  he  cometh. 
 
 3.  It  also  seems  to  be  a  prediction  of  the  multitudes  of  unholy  and  unfaithful  persons 
 (who  call  themselves  ministers)  that  there  would  be  in  the  latter  days,  or  a  httle  before 
 our  Lord's  coming,  viz.,  such  that  would  be  drunkards,  gluttonous  persons,  &c.,  and  such 
 also  who  Would  smite  their  fellow-servants,  or  be  persecutors  of  Christ's  faithful  people  and 
 ministers,  and  that  shall  say  in  theii-  hearts,  the  Lord  delayeth  his  coming. 
 
 4.  And  to  show  what  a  dismal  state  they  are  in,  and  what  a  fearful  end  they  may  ex  • 
 pect  to  meet  withal,  at  the  great  day,  when  the  Lord  cometh.  But  to  proceed,  and  open 
 the  parts. 
 
 Who  then  is  the  faithful  and  wise  servant,  &c. 
 
 lluoisters  are  Christ's  servants,  not  lords,  but  servants  in  Christ's  house, 
 not  lords  over  God's  heritage  ;  and  ought  to  be  men  of  great  wisdom,  and  of    ^Jf  ^"^^j"^ 
 faithfulness  ;  also  St.  Luke  call  them  stewards,  "  Who  then  is  a  faithful  and     opened, 
 wise  servant,  whom  his  Lord  shall  make  ruler  over  las  household,"  &e. 
 
 Every  steward  a  lord  chooseth  is  a  servant,  but  every  servant  is  not  a  steward  ;  and  a 
 steward  over  a  lord's  household  is  not  a  mean  place  of  trust,  nor  is  he  a  sen-ant  of  a  low 
 or  inferior  rank  or  quality. 
 
 "  Whom  his  Lord  shall  make  ruler  over  his  household,"  itc. 
 
 All  stewards  may  not  be  made  rulers  over  their  lord's  household ;    but     chrilvset^w- 
 only  to  perform  that  part  of  their  work,  or  office  they  as  stewards  are  appoint-     ards. 
 ed  to  do,  which  may  differ ;  some  are  only  made  stewards,  to  gather  in  their 
 lord's  rents,  others  not  only  do  that,  but  to  provide  all  necessaries  for  the  whole  family  in 
 respect  of  meat,  drink,  &c. 
 
 Now  the  pastors  of  churches  being  made  stewards,  have  a  very  great  trust  committed  to 
 them,  in  the  absence  of  our  Lord  Jesus  Christ ;  they  are  called  stewards  of  the  mysteries 
 of  God.  "  Let  a  man  so  account  of  us,  as  the  ministers  of  Christ,  and  stewards  of  the 
 mysteries  of  God,"  1  Cor.  iv.  1. 
 
 A  muiister  is  a  servant,  so  that  the  honour  that  principally  belongs  to  his  master,  he 
 must  not  take  to  himself ;  yet  ministers,  being  Christ's  stewards,  and  also  his  ambassadors, 
 there  is  honour  due  to  them,  as  they  represent  Christ's  person  ;  and  such  that  despise, 
 slight,  and  contemn  them,  they  will  be  found  to  despise,  slight,  and  contemn  the  Lord 
 Jesus  Christ ;  like  as  all  princes  look  upon  themselves  sUghted  or  contemned,  when 
 their  ambassadors  are  slighted,  etc. 
 
 "  Made  rulers  over  his  household." 
 
 Not  over  households  ;  no  steward  of  Christ  is  a  steward  or  pastor  of  more  than  one 
 church  ;  they  must  meet,  be  fed,  and  worship  God  altogether. 
 
 "  Whom  he  hath  made,"  &c.  Men  are  made  muiisters  and  rulers  by  Jesus  Christ.  It 
 is  the  Lord  Jesus  that  gives  them  all  their  ministerial  gifts,  and  divine  graces.  "  Wlien  lie 
 ascended  on  high,  he  gave  gifts  to  men,"  &c.  Eph.  iv.  S.  Moreover,  authority  to  preach, 
 and  take  care  of  the  church  of  God,  is  given  to  them,  by  Jesus  Chi-ist.  He  hath  left  di- 
 rections about  the  choice  of  his  ministers,  that  are  to  be  bishops  or  overseers, 
 how  they  ought  to  be  qualified,  and  how,  and  by  whom  (in  his  name)  to  be  J  '^™'  ^-  '• 
 ordained.  "  By  prayer  and  lajnng  on  of  hands,"  Acts  xiii.  3.  i  Tim,  v.  22. 
 
 The  rite  of  laying  on  of  hands,  was  the  way  of  investure  into  office,  under  '  ^'™'  "^-  '*' 
 the  law,  as  well  as  under  the  gospel;  "  Moses  laid  his  hands  upon  Joshua,"  Deut  xxxiv.  9. 
 
 Doct.  A  minister  of  Cluist  is  his  steward,  and  is  entrusted  with  the  household  of  Christ, 
 and  all  he  hath.     In  speaking  to  this,  I  shall, 
 
 1.  Show  what  Christ's  ministers  are  entnisted  with. 
 
 2.  Show  what  ministers  may  be  said  to  be  stewards  and  nilers. 
 
 3.  Show  what  is  requii'ed  of  them  ;  or  show,  who  are  faithful  servants. 
 
 I.  Muiisters  are  entrusted  with  the  gospel,  called  the  mysteries  of  God.  The  gospel 
 is  committed  unto  them,  I  mean,  a  ministration  of  it,  even  all  the  whole  doctrine  thereof 
 to  study,  open  and  publish  it  unto  the  world,  and  unto  the  church  of  God,  especially  to 
 that  household  thoy  are  made  stewards  of. 
 
 II.  The  administration  of  all  the  sacred  ordinances  of  the  gospel,  is  committed  unto 
 them,  particularly  the  ordiuaiice  of  baptism  and  breaking  of  bread,  and  to  pronounce 
 church  ceusmes. 
 
(j.'j()  fHF.   rARiVBLE   OP   fnE   FAITIIFUL   A.VP   WISE   SERVANT.  [boOK   Ilr. 
 
 III.  Tlio  care  of  the  cliureli,  or  wliole  liousoliold,  wliere  they  are  stovvanls,  is  com- 
 mitted iiiito  them,  "  Take  heed  therefore  unto  yourselves,  and  to  all  the  flock  over  the 
 which  the  Holy  Ghost  hath  made  you  overseers,"  Acts  xx.  28. 
 
 IV.  The  souls  of  every  jiarticular  memher  is  committed  to  them  where  they  are  placed 
 by  the  Lord  Christ.  "  They  watch  for  your  souls,  as  they  that  must  give  an  account," 
 Heb.  xiii.  17. 
 
 Secondly,  What  ministers  may  be  said  to  be  Christ's  stewards  and  rulers  of  his  house- 
 hold. 
 
 Ans.     Ministers  are  of  two  sorts. 
 
 1.  Such  who  are  only  teachers,  who  preach  by  virtue  of  their  gifts  Christ 
 Twosortaof     ],.^(]j  myen  them,  beinff  regularly  called  so  to  do. 
 
 the  church.  2.    Jjlders  or  pastors  ;  now,  they  that  are  pastors,  only  are  made  stewards 
 
 and  rulers  over  Christ's  Jiousehold  ;  the  trust  or  care  of  the  family  may  be 
 f^p-.^^'^^i  committed  to  every  particular  teacher  in  a  church  ;  no,  it  is  the  pastor  only 
 Ueb.  xiii.  '17!     that  is  the  chief  steward  and  ruler  therein. 
 
 Question.     What  authority  then  have  men  to  preach,  besides  ordained  pas- 
 w'n^af  p."!      tors  or  bishops  ? 
 
 tors  are  lei't  1.     Answer.     Christ  hath  not  only  left  pastors  in  his  church,  but  teachers 
 
 church.  also,  "  He  gave  some  pastors  and  some  teachers,"    Eph.  iy  11.     These  two 
 
 remained  in  church,  when  the  extraordinary  gifts  and  offices  and  officers 
 ceased,  as  that  of  apostles,  evangelists,  and  prophets. 
 
 If  Christ  gave  some  teachers  to  his  church,  besides  pasturs,  then  such  to  whom  he  hath 
 given  ministerial  gifts  unto,  may  and  ought  to  preach,  but  the  former  is  true  ;  ergo. 
 
 2.  Such  that  have  those  ministerial  gifts,  may  and  ought  to  preach,  though  not  or- 
 dained ministers  or  pastors,  because  they  are  required  so  to  do  ;  "  As  every  man  hath  re- 
 ceived the  gift,  even  so  minister  the  same  one  to  another,  as  good  stewards  of  the  manifold 
 gi'ace  of  God,"  1  I'et.  iv.  10.  Some  that  oppose  this,  would  have  the  gift  here  mentioned, 
 to  mean  common  gifts  that  every  parent  or  master  of  a  famUy  hath  received,  or  any  gnft 
 or  ability  whereby  he  may  be  serviceable  to  the  good  of  otiiers,  but  do  these  at  all  turns 
 of  whom  they  speak,  speak  as  the  oracles  of  Gijd ;  see  the  very  next  words,  "  If  any  man 
 speak,  (that  is  teachj  let  him  speak  as  the  oracles  of  God." 
 
 '■i.  There  can  be  none  chosen  to  be  overseers  or  pastors,  if  there  are  no  teachers  be- 
 sides pastors  in  the  church,  because  a  bishop  or  overseer  must  have  (among  quaUfications) 
 this  one,  viz.,  he  must  be  "  apt  to  teach,"  1  Tim.  ui.  2  ;  and  also  by  "  sound  doctrine,  be 
 able  to  convince  gainsayers,"  Tit.  i.  9  ;  therefore  there  are  teachers  left  in  the  churcli, 
 and  ought  to  be  trained  up  there,  and  due  encouragement  given  to  them,  besides  pastors, 
 and  the  consequence  of  denying  it,  would  be  pernicious  to  the  chmches  of  Christ.  What 
 church  dares  utterly  dispense  with  one  of  the  qualifications  of  a  pastor  or  bishop. 
 
 4.  Men  are  exhurted  to  covet  the  best  gifts,  but  rather  that  they  may  prophecy,  that 
 is,  teach  or  preach  the  gospel ;  but  why  should  men  deske  such  gifts,  if  they  may  not  be 
 allowed  to  preach  ? 
 
 Question.     Who  have  right,  or  authority  to  preach  the  gospel,  as  teachers  ? 
 
 1.  Answer.  I  answer  first  negatively.  Not  all  who  have  human  learning,  or  the  knowledge 
 of  the  tongues,  although  they  may  be  set  apart  by  men  to  preach  ;  for  Papists  and  pro- 
 fane persons  may  have  learning,  and  take  tlieir  degrees  in  universities, but  doth  that  make 
 them  Ministers  of  Christ,  or  give  them  a  lawful  call  and  anthurity  to  preach.  Christ,  my 
 bretliren,  hath  not  appointed  such  men  to  be  his  ministers  ;  no,  nor  is  the  knowledge  of 
 the  tongues  any  of  the  qualifications  either  of  a  teacher,  bishop,  or  overseer,  tice  1  Tim. 
 iii..  Tit.  i. ;  in  which  two  chapters,  all  the  qualifications  of  pastors  are  left  upon  record. 
 
 2.  Nor  hath  Christ  ordained  universities,  or  schools  of  human  learning,  to 
 train  up  ministers,  neither  can  that  f[uaiify,  or  authorize  any  man  to  be  a  true 
 
 Human  minister  ;   if  the  word  of  God  be  a  sutticieut  rule,  (as  certainly  it  is  in  tliis 
 
 learning  and  \/.,  ,-.  i^  ^,, 
 
 a  call  ncitiier  great  casej  lor  what  can  any  man  hvmg  say  to  the  contrary,  trom  God  s  word, 
 I?an'gi»e"ny  °^  Confute  what  I  say  ?  TlKjugh  I  am  no  enemy  to  human  learning,  but 
 man  author.  Jiave  often  wished  (if  God  saw  it  good,  and  it  might  tend  to  his  gloryj  that 
 the  gospd.^  all  that  are  true  ministers  had  the  knowledge  of  the  tongues,  but  perhaps  God 
 hath  on  purpose  chose  such  who  are  base  things,  or  men  unlearned,  to  con- 
 found the  wise  and  learned,  "  That  no  tlesh  shuukl  glory  in  his  presence,  but 
 that  he  that  glorieth  should  glory  in  the  Lord,"  1  Cor.  i.  '^'J,  31. 
 
 Learning  is  good,  if  not  abused ;  it  is  a  good  hund-maid,  but  a  bad  mistress.  It  is  in- 
 deed a  shame  to  some  tiiat  have  lately  reudcred  men,  wlio  have  not  the  kuowledge  of  the 
 
SEIt.M.   XVII.]          THE   rAU.VELIC   Ol'   Xllli   F.VITUIUL    AND     WISE   SKllVANT.    .  637 
 
 tongues,  unfit  to  preacli,  as  if  tliey  coukl  not  speak  souse,  or  good  English,  nor  untler- 
 stand  the  scripture  ;  anil  wliat  is  this  but  to  magnify  sueii  learning  above  the  Spirit's 
 teaching,  and  the  gifts  of  men  above  tliose  luiuisterial  gifts  given  by  Jesus  Christ  ? 
 
 3.  JIan  ought  not  to  preach,  to  whom  Christ  hath  not  given  ministerial  gifts  unto, 
 and  capacitated  to  open  the  word  of  life.  It  is  one  thing  to  do  it  by  art  or  by  hu- 
 man learning,  and  anotlier  to  do  it  by  virtue  of  that  gift  God  hath  given  to  a  man ; 
 and  he  cannijt  be  a  minister  of  Christ,  whom  Christ  never  gave  gifts  to,  nor  author- 
 ized to  preach  the  gospel. 
 
 Secondly,  and  in  the  affirmative. 
 
 The  call  to  the  ministry  is  eitlier  extraordinary  or  ordinary.  But  none  now     "^"  ''^'fof- 
 
 T  nil  •  diuary.  and 
 
 pretend  to  have  an  extraordniary  call,  unless  they  are  some  nnposters  that     »n  ordinary 
 are  crept  up  of  late  times  ;  but  unless  they  coidd  work  miracles,  no  mse  men     ministry!"' 
 will  regartl  what  they  say  or  affirm,  on  tliat  account. 
 
 1.  Therefore,  a  true  regular  call  to  the  ministry  lies  in  a  true  church  of  Christ ;  and 
 indeed,  the  churches  are  Christ's  universities,  where  all  his  ministers  ought  to  be  trained  up. 
 
 1.  God  converts  this  or  that  man  ;  he  gives  them  his  Spirit,  his  grace,  and  also  minis- 
 terial gifts,  of  which  gifts  the  church  is  the  proper  judges. 
 
 2.  When  gifted,  or  thought  to  be  gifted,  the  church  may,  nay,  ought  to  admit  them  to 
 exercise  their  gifts,  and  try  them,  nay,  try  them  again  and  again,  "  Let  the  prophets  speak 
 two  or  three,  (though  one  by  one )  and  let  the  other  judge,"  1  Cor.-  xiv.  2\),  30.  As  ex- 
 traordinary gifts  were  then  to  be  tried  by  the  church,  so  ought  ordinary  gifts  now. 
 
 Question.     Wliat  kind  of  persons  ought  teachers  to  be  ? 
 
 Answer.  1.  They  ought,  as  I  told  you,  to  be  sure  that  are  looked  upon  Whatkind 
 
 to  be  truly  gracious,  giving  no  just  cause  to  the  church  to  judge  otherwise,  but  teaciu-rs, 
 
 that  they  are  regenerated  persons.  "■''<'  "c  not 
 
 2.  They  ought  to  be  humble  men  ;  it  is  dangerous  to  encourage  a  proud  ought  t'o  be. 
 conceited  young  man,  who  is  already  lifted  up  and  appears  to  magnify  himself  '  ' ""' '"'  °" 
 above  others :  no,  he  must  be  nothing  in  liis  own  eyes,  or  not  conceited,  but 
 
 ■\villing  to  submit  to  better  judgments,  wherein  he  differs  from  others.  What  fearful  work 
 have  some  conceited  young  men  made  in  the  churches,  and  what  dishonour  brought  to 
 the  good  ways  of  God. 
 
 3.  One  of  a  good  report  of  them  that  are  without,  that  the  name  of  God  be  not  evil 
 spoken  of. 
 
 4.  One  that  there  is  good  ground  to  believe,  doth  not  take  up  the  ministiy  for  "  filthy 
 lucre  sake,"  1  Pet.  v.  2.  Or  for  profit,  as  he  doth  it  not  for  applause ;  though  if  wholly 
 taken  off  of  all  worldly  business  by  a  church,  he  ought  to  be  mantained,  as  God  hath  or- 
 dained ;  but  not  until  then  ought  he  to  throw  off  his  calling,  or  not  till  he  hath  a  food 
 and  warrantable  call  so  to  do. 
 
 5.  One  sound  in  the  faith,  holding  all  the  essentials  of  true  Christianity,  and  a  man  of 
 good  understanding  in  the  mysteries  of  the  faith,  or  else  how  shall  he  feed  others  with 
 knowledge  and  understanding  ? 
 
 C.  He  ought  to  be  of  a  peacable,  quiet,  and  condescending  spirit,  and  a  holy  and 
 good  life  and  conversation. 
 
 Question.  What  cause  or  reason  are  they  to  encourage  gifts,  or  to  train  up  teachers  in 
 the  church. 
 
 1.  Answer.  Because  what  ministerial  gifts  Christ  hath  given  to  any  man,  be  fave 
 them  to  the  profit  of  his  church,  and  good  of  sinners. 
 
 2.  Because  the  labom-ers  are  but  few,  and  yet  the  harvest  is  great ;  ami  if  upon  that 
 account,  we  are  to  pray  to  the  Lord  of  the  harvest,  to  send  labourers  uito  the  harvest, 
 much  more  when  he  hath  sent  them,  we  ought  to  call  them  forth,  and  encourage  them  to 
 preach. 
 
 3.  Because  if  otherwise,  what  will  become  of  the  churches  in  future  times,  when  the 
 labourers  we  have  now  arc  called  homo  ?  though  God  can  find  labourers  it  is  true,  yet  ouuht 
 not  we  to  use  the  means  ho  directs  us  to  use  ? 
 
 4.  Because  all  that  have  received  ministerial  gifts,  are  but  stewards  of  those  gifts, 
 and  God  will  call  tliem  to  give  an  account,  about  their  improving  them  in  the  gi-eat  day. 
 
 Objection.     Those  that  are  called  may  be  weak  at  first,  and  so  it  may  not     ob-ections 
 be  honourable  to  cmjdoy  them.  nnatvcrud' 
 
 1.  Ans.ver.  They  shduld  be  employed  jirivately  at  fii-st  only  in  the  church.     Jou^ci?^ 
 
 2.  Christ  hath  out  of  the  mouths  of  babes  and  sucklings  perfected  hisi)raise.     ''"■  *■''"■'' of 
 
 3.  Mauy  now  perhaps  that  are  able  ministers,  were  at  first  very  weak  ;  '^''"''''" 
 
638  THE   PARABLE   OF  THE   FAITHFUL   AND  -SVISE   SEHVANT.  [bOOK   III. 
 
 and  Iiad  not  they  been  encouraged,  wliat  a  wrong  miglit  it  have  lieeii  to  tlic  clmrcli  of 
 God,  and,  as  the  proverb  is,  use  makes  perfect. 
 
 Objection.  But  they  are  tradesmen,  husbandmen,  and  may  such  preach,  are  tliey 
 ministers  ? 
 
 1.  Answer.  Was  not  Moses  a  shepherd,  tliough  brought  up  in  Pharaoh's  court,,  yet  be- 
 fore called,  he  kept  the  sheep  of  Jethro,  his  father-in-law,  Exod.  iii.  1.  And  the  angel  of 
 the  Lord  appeared  to  him  in  a  flame  of  fire,  out  of  the  midst  of  a  bush.  And  was  not  the 
 ]irophet  David  also  a  shepherd,  before  he  was  called  ;  and  Amos  an  herdsman  ;  and  were 
 not  some  of  the  apostles  fishermen,  Matthew  a  toll-gatherer,  and  Paul  a  tent-maker,  and 
 wrought  at  his  trade  after  called  to  be  an  apostle :  nay,  it  is  thought,  our  blessed  Saviour 
 J'oors  an-  himself  was  a  caqjenter ;  "  is  not  this  the  carpenter,  the  Son  of  Mary  ?" 
 no  ations.  q^  annotators  conclude  he  might  work  at  that  trade  until  he  was  thirty 
 years  old,  Mark  vi.  H,  4 ;  for  he  began  not  his  ministry  until  he  was  about  tliat  age : 
 and,  say  they,  it  is  not  probable  that  lie  lived  all  those  years  in  idleness :  no  doubt 
 they  cried,  the  carpenter  is  a  preaching ;  and  this  might  cause  our  Lord,  in  the  very  nest 
 verse  to  say,  a  prophet  is  not  without  honour  but  in  liis  own  country,  and  among  his  own 
 Idn,  and  in  his  own  house. 
 
 You  that  contemn  tradesmen's  preaching,  may  be  would  (had  you  lived  in  those  days) 
 contemned  the  ministry  of  our  blessed  Lord,  and  that  of  his  disciples  ;  take  heed  what  you  do. 
 
 Objection.  The  churches  may  not  be  capable  to  provide  a  suffieient  maintenance  for 
 them  ;  it  is  well  if  they  can  provide  well  for  their  respective  pastors. 
 
 1.  Answer.  The  maintenance  of  gospel  ministers,  is  laid  down  as  fully  in  the  New 
 Testament,  as  any  one  duty :  but  as  you  heard,  the  ministry  consists  of  two  parts. 
 
 1.  Such  who  preach  only  by  virtue  of  their  gifts. 
 
 2.  Such  who  are  wholly  set  apart,  and  ordained  to  preach,  watch  over,  and  take  the  care 
 of  a  particular  flock  ;  now  these  being  discharged  from  all  secular  business,  and  must  not 
 entangle  themselves  with  the  ailairs  of  this  life,  '2  Tim.  ii.  4,  must  be  provided  for,  if  the 
 church  be  able ;  but  such  who  are  only  gifted  brethren,  may  follow  their  callings,  and 
 ought  not  to  expect  a  maintenance,  expect  a  church  need  all  their  time,  and  being  able  to 
 provide  for  them,  do  take  them  ofi'  of  their  trades,  then  they  must  provide  for  them  also. 
 
 1  Fear  one  thing  that  greatly  hinders  the  flouiishing  of  our  churches,  and  obstructs  some 
 men  who  are  gifted,  from  exercising  their  gifts,  is  that  great  neglect  of  the  present  pas- 
 tors. Should  we  be  called,  say  some,  to  that  office,  we  and  our  families  may  be  exposed 
 to  want,  or  to  many  straits,  as  we  see  others  now  are :  (jh  what  provision  did  God  make 
 for  liis  ministers  under  the  law,  and  to  be  sure  he  would  have  his  gospel  ministers  as  well 
 provided  for.  Such  churches  who  are  rich  and  do  it  not,  are  under  great  evil.  "  Who 
 goes  a  warfare  at  his  own  charges  ?  who  planteth  a  vineyard,  and  eateth  n(jt  of  the  fruit  there- 
 of ?  or  who  feedeth  a  flock,  and  eateth  not  of  the  milk  of  the  flock  :  if  we  have  sown  unto 
 you  spiritual  things,  is  it  a  gi'eat  thing  if  we  reap  your  carnal  things,"  1  Cor.  ix.  7.  Are 
 not  you  more  obliged  to  us,  than  we  to  you  ?  As  if  our  apostle  should  say,  wliat  is  it  we 
 receive  from  you,  in  worth  or  value  to  what  you  receive  from  us  ?  If  you  have  our  gold, 
 shall  we  be  denied  your  copper  ?  there  is  a  far  greater  disparity  between  spiritual  and 
 carnal  things.  "  Do  you  not  know,  that  they  that  minister  about  holy  things,  live  of  the 
 temple,  &c.  ;  even  so  hath  the  Lord  ordained,  that  they  that  preach  the  gospel  should  live 
 of  the  gospel."  Again  saith  our  apostle,  "  Let  him  that  is  taught  in  the  word  communi- 
 cate to  him  that  taught  him,  in  all  good  things."  Shall  poor  ministers,  who  labour  to  feed 
 our  souls,  not  have  bread,  and  any  good  things,  to  feed,  nourish,  and  refresh  their  bodies, 
 with  their  wives  and  children  ;  God  forbid  :  certainly,  they  little  prize  either  their  souls, 
 or  soul-food,  that  show  no  love  to  Christ,  or  his  ministers. 
 
 Though  it  is  an  abominable  evil  to  undertake  the  ministry  for  filthy  lucre,  yet  it  is 
 equally  as  great  a  sin  and  shame,  not  freely  and  plentifully  to  minister  to  them  who  are 
 discharged  from  all  trades  and  callings,  to  provide  for  themselves  :  0  how  have  the  widows 
 and  children  of  some  ministers  sufl'ered,  through  the  neglect  of  this  duty  :  it  is  not  enough 
 that  you  hand  out  to  your  ministers  just  enough  to  them  to  keep  them  alive,  but  that  they 
 may  be  able  to  give,  and  provide  for  their  children. 
 
 Object.  But  some  yoimg  men,  who  have  entered  on  the  ministry,  have  brought  great 
 dishonour  on  the  name  of  God  and  religion,  partly  for  want  of  parts  and  abilities  to  preach, 
 and  partly  by  their  scandalous  lives. 
 
 1.  Answer.  So  have  others,  who  are  learned,  many  of  them  also  being  ignorant,  or 
 wanted  both  gi-ace  and  gifts  ;  both  these  ways  you  speak  of  have  brought  great  reproach  on 
 the  name  of  God,  if  not  among  us,  yet  among  others. 
 
SEEM.    XVII.]  THE   PARABLE   OF   THE  FAlTHFtT,    AND   WISF,   SEnVA-VT.  C.39 
 
 2.  Must  not  sincere  and  able  persons  be  encouraged,  Lecause  hypocrites  get  into  tlie 
 ministry,  to  the  dishonour  of  God. 
 
 3.  The  fault  may  perhaps  lay  in  the  churches,  who  suffer  sucli  to  preach  ^'""^'''"Jcnt 
 whom  Christ  hath  not  given  ministerial  gifts  unto  :  Indeed,  some  of  late  as  well  of  God,  nor 
 as  fo)-merly,  run  before  they  are  sent,  or  preach  before  approved  of  by  any  enfouraged* 
 true  regular  church,  or  are  allowed  to  preach  :  such  ought  to  be  silenced, 
 
 and  it  is  a  shame  to  them  that  countenance  such  ;  and  for  Christ's  sake  let 
 churches,  and  p.istors  of  churches,  see  well  to  this,  and  labour  to  prwent  this  evil  for  time 
 to  come,  that  so  none  may  be  allowed  to  preach  publicly  but  such  who  are  of  spotless 
 lives  (though  they  may  be  unjustly  rejjroached)  and  able  to  preach,  to  the  honour  and 
 credit  of  religion  :  it  is  not  every  one  that  thinks  he  has  a  gift  that  is  to  be  allowed  to 
 preach,  or  called  to  the  ministry, "  and  how  shall  they  preach,  except  they  are  sent  ?"  Kom. 
 X.  15. 
 Object.  But  some  are  very  young,  that  are  called  out  to  the  ministry. 
 
 1.  Answer.  Wisdom  is  not  always  with  the  aged. 
 
 2.  Christ  called  John  when  young,  Samuel  when  young,  and  Timothy  when  a  youth ; 
 "Let  no  man  despise  thy  youth." 
 
 3.  Commonly  those  ministers  who  entered  when  young  on  the  ministry,  have  proved 
 most  honourable  and  eminent  in  the  ministry. 
 
 Thirdly,  Who  are  wise  and  faithful  stewards  of  Jesus  Christ. 
 
 1.  Answer.    Such  who  dearly  love  their  blessed  Master,  the  Lord  Jesus     who  are 
 Christ,  who  serve  him  because  they  love  him  ;  not  by  constraint,  but  of    f^'i'iifu"'' 
 
 a  ready  mind ;  not  for  filthy  lucre,  but  in  love  to  Christ's  person,  and  his     stewards  oi 
 
 name,  truth,  and  people  ;  "  Simon,  son  of  Jonas,  lovest  thou  me, feed  my  sheep," 
 
 John  xxi.  16.  Christ  would  employ  none  to  feed  his  lambs,  but  such  that  love  him  and  them. 
 
 2.  Such  that  serve  Christ  in  all  humility  ;  a  proud  person  is  no  ways  fit  for  this  sacred 
 work  and  office  :  He  that  is  wise,  and  will  be  faithful,  is  nothing  in  his  own  eyes  ;  "  To 
 me,  who  am  less  than  the  least  of  all  saints,  is  this  giace  given,  that  I  should  preacti  among 
 the  Gentiles,  the  unsearchable  riches  of  Christ,"  Eph.  iii.  ti. 
 
 A  sei-vant  is  a  name  of  subjection,  it  is  a  shame  for  such  to  be  as  lords  over  God's  heri- 
 tage, or  seek  for  the  pre-minence  above  their  place  and  station  ;  a  faithful  steward  of 
 Christ  esteems  it  a  greater  honour  to  be  Christ's  servant,  than  faj  be  an  earthly  prince.  In- 
 deed, it  is  a  contradiction  to  say,  such  a  one  is  a  proud  Christian  ;  for  he  cannot  be  a  true 
 Christian,  much  less  a  true  minister,  that  is  not  humble,  "  Learn  of  me,  fm  I  am  meek 
 and  lowly  in  heart,"  &c.  JIatt.  xi.  29. 
 
 3.  A  wise  and  faithful  steward  of  Christ  is  sincere,  he  serves  him  with  a  perfect  heart. 
 David  had  many  infirmities  that  God  overlooked,  because  his  heart  was  upright  in  the 
 sight  of  God. 
 
 4.  A  faithful  steward  of  Christ  is  universal  in  his  obedience,  he  will  feed  his  Master's 
 household  with  all  that  food  his  master  hath  provided  or  appointed  for  them  ;  he  will  not 
 come  under  a  promise  to  please  men,  to  keep  back  any  one  truth  or  ordinance  of  Christ, 
 or  ffjrbear  to  preach  it,  lest  it  offend  some  that  di;  not  see  it  to  be  their  duty  ;  "  And  how 
 I  kept  back  nothing  that  was  profitable  unto  you  ;  wherefore  I  take  you  to  record  this 
 day,  that  1  am  pure  from  the  blood  of  all  men,  for  I  have  not  shunned  to  declare  unto  you 
 the  whole  counsel  of  God,"  Acts  xx.  20 — 27.  Again,  lie  saith,  "  Do  I  seek  to  please  men 
 for  if  I  yet  pleased  men,  I  should  not  be  the  servant  of  Christ,"  Gal.  i.  10;  that  is  a  faith- 
 ful servant.  Let  such  who  promise  not  to  j^reacli  up  some  one  ordinance  or  another  to 
 please  men,  from  hence  see  their  fault  and  be  ashamed. 
 
 6.  A  faithful  servant  or  steward  feeds  the  whole  household,  therefore  must  have 
 them  every  meal  altogether  if  possible.  He  must  give  every  one  meat  in  due  season, 
 that  is,  every  Lord's  day;  therefore  he  is  not  to  have  two  households  to  feed,  whom  it 
 is  morally  impossible  to  feed  or  give  their  meat  too  in  due  season,  and*liow  is  a  faithful 
 steward  of  Christ's  household  grieved,  when  he  perceives  many  of  the  family  are  missing 
 when  he  gives  forth  the  bread  of  life  to  the  household  ?  This  makes  him  to  complain  to 
 his  Master,  to  see  such  and  such  places  empty. 
 
 7.  A  faithful  steward  of  Christ  seeks  the  honour  of  his  Master  in  all  he  doth ;  not  his 
 own  glory,  nor  his  own  interest ;  no,  but  the  true  interest  and  glory  of  Christ ;  and  thus 
 our  Lord  did,  "  I  seek  not  my  own  glory,  but  the  glory  of  him  that  sent  mc."  All  his 
 wisdom,  parts,  knowledge,  &c.,  is  able  to  do,  he  asciil^es  to  Christ  alone,  and  g^g  „,g  p„. 
 acknowlsdges,  he  can  do  nothing  without  the  Lord  Jesus,  nor  will  he  add  to,  ?*>!''  "f  '•'•'- 
 nor  diminish  from,  or  alter  anything  which  his  Lord  commands.  inunEe" 
 
C40  THE   PARABLE   OF   THE    WISE   AND   FAITHFUL    SERVANT.  [booK   III. 
 
 vineyard  g.     j\^  faitliful  steward  rejoiceth  to  see  love  and  union  in  Cbrisfs  family, 
 
 all  drawing  together,  "  Like  the  horses  in  Pharaoh's  chariot,"'  and  every 
 one  doing  their  duties,  and  in  hearing  their  burdens,  so  that  there  is  an  equality. 
 
 y.  He  that  is  a  faithful  steward,  sees  to  take  care  of  the  weak  babes,  or  little  cliildren 
 that  are  in  his  Master's  family,  and,  like  his  Lord,  he  "  gathers  his  Lambs  in  his  arms, 
 and  carries  them  in  his  bosom,"  Isa.  xl.  10,  10.  He  strives  to  supptirt  tlie  weak,  and 
 strengthen  tlie  feeble  minded. 
 
 10.  He  is  constant  and  unweary  in  his  work ;  he  faints  not,  though  he  meets  with 
 many  difficulties,  reproaches,  and  abuses  from  some  in  tlie  family,  as  wv\l  as  from  otliers, 
 "  We  therefore  labour  and  suffer  reproach,"  &c.  He  will  not  decline  in  his  work  in  a  day 
 of  persecution,  nor  witliliold  corn  from  his  people,  thuugh  it  e.xposeth  him  to  the  loss  of  his 
 liberty,  nay,  to  the  loss  of  liis  life. 
 
 tors  of""'"  Lastly,  he  that  is  a  wise  and  faithful  steward  of  Christ,  labours  to  have  his 
 
 churches  are    accounts  to  give  up  to  his  hiessed  Lord,  that  he  may  be  accepted  of  him  when 
 
 caUed  rulers.      ^^  ^,,,,^^3  gg-„_ 
 
 rioodn^i'n's  Question.     Why  is  a  steward,  or  pastor  of  a  church,  called  a  ruler  ? 
 
 last  folio  on  Answ.     First  negatively.     Not  that  the  whole  government  of  the  church 
 
 iscipime.         jg  committed  to  him  ;  he  is  not  to  rule  without  the  brotlierhood.    "  If  he  will 
 not  hear  the  church,"  Matt,  xviii,  17  ;  it  is  not  said,  if  he  will  not  heiir  the  pastor. 
 
 1.  But  in  the  affirmative,  he  is  invested  with  autliority  or  power,  as  the  chief  ruler  in 
 the  church,  though  there  be  helps  of  government,  and  for  any  to  plead  for  an  absolute  or 
 sole  power  of  rule  and  government,  to  be  in  a  pastor,  that  tends  to  expose  the  church  and 
 members  thereof  to  tyranny,  or  to  the  will  of  the  pastor,  and  so  a  worse  government  iu 
 its  nature,  than  many  civil  constitutions  among  men.  In  a  particular  church  rightly  con- 
 stituted, is  the  fixed  seat  anil  subject  of  all  ordinances  of  public  wurship,  and 
 
 I'r  Good-         jj^)-]j  t]jg  5gj,(.  of  all  officers,  or  organical  members,  that  serve  for  the  use  of 
 
 win  s  .uiscip.  so 
 
 pages.  the  wh  )le  ;  and  that  these  with  their  officers,  have  the  seat  of  that  govern- 
 
 ment that  is  judicially  to  bind  or  loose  the  soul.  The  government  of  Christ's 
 liousehold  is  ordained  or  appointed  by  himself,  and  not  left  to  men  to  order  and  govern  it 
 as  they  think  good. 
 
 2.  A  ruler  is  to  govern  by  the  law,  and  the  constitution  of  the  land,  city,  or  corjiora- 
 tion,  where  he  is  placed,  and  so  an  elder  must  govern  according  to  the  gospel  constitution, 
 or  laws  and  rules  left  by  Jesus  Christ. 
 
 3.  Some  rulers,  or  chief  magistrates,  can  pass  no  act,  law,  or  sentence,  without  the 
 people,  either  to  acquit,  or  condemn,  ( accordmg  to  the  constitution  of  the  government)  it 
 must  be  with,  and  by  their  assent  and  consent.  So  the  steward  or  pastor  of  Christ's  huuse- 
 liidd,  can  pass  no  act,  to  receive  iu,  or  cast  out,  &c.,  without  the  assent  and  consent  of  the 
 church. 
 
 4.  A  ruler,  that  rules  well,  is  worthy  of  due  honour.  So  ought  a  faithful  ruler  of 
 Christ's  household  to  have  due  or  "  double  honour,"  1  Tim.  v.  17  ;  yet  know,  there  are 
 stime  great  disparities,  between  some  eartlily  rulers  and  Christ's  stewards,  or  pastors  of 
 cliui'ches,  for  tliey  are  not  lords,  &c. 
 
 5.  A  ruler  ought  to  be  a  man  endowed  with  much  wisdom  and  humility.  So  ought  a 
 pastor  or  steward  of  Christ's  household. 
 
 6.  In  most  constitutions,  there  is  one  chief  ruler  who  is  to  be  obeyed,  &c.  So  Christ 
 hath  made  the  steward  of  his  house  a  chief  ruler,  and  commands  all  the  family  to  obey 
 him.  "  Oliey  them  that  are  over  you,"  Heb.  xiii.  17. 
 
 Hath  made  rulers  of  his  household.     Note  from  hence, 
 Doctrine.     That  a  church  of  Christ  is  his  household. 
 
 1.  I  shall  hint  a  few  things  to  show,  why  a  church  is  compared  to  a  household. 
 
 2.  Show,  what^  house  or  household  it  is. 
 
 1.     In  a  household  are  persons  of  different  ages,  different  tempers,  strength,  &i\     So 
 
 in  a  church  there  are  little  children,  or  babes  in  Christ,  and  also  young  men 
 
 Th^  chnroh       and  fathers,  some  strong,  and  others  weak,  and  some  of  a  mild  spirit,  and 
 
 household.        others  froward,  which  renders  it  the  more  hard  and  difficult  for  the  steward 
 
 of  his  house  to  please  them  all,  and  rightly  to  demean  himself  as  a  wise  and 
 
 faithful  person  in  his  place  and  office. 
 
 2.     Wiiat  is  done  in  a  particular  family  ought  not  to  be  published  abroad 
 Church  mat-     ],,,  ^„y  qJ  t]jg  houseljold,  aud  if  any  do  it,  it  is  a  shame  and  reproach  to  them. 
 
 ti-rs  not  to  •'    .     •  ,  ,  ,         "^  ,  11-1^  i.     r   ii 
 
 b':  spread         So  It  IS  a  shame  and  reproach  to  any  member  to  puunsh  to  any  out  of  the 
 abroad.  church,  what  is  done  thereiu. 
 
SEEM.    XVU.J  THK    PARABLE   01'    TUE  FAITHFUL    AND    WISF.    ShRVANT.  641 
 
 3.  Every  family  is  uiuier  the  goveruiueut  of  him  who  is  the  cliief  ruler,  and  all 
 ought  to  be  in  suhjection  according  to  his  good  government.  So  ought  all  members 
 of  a  particular  church,  to  adhere  to  the  good  government  of  Christ's  steward,  or  pas- 
 tor of  his  church. 
 
 4.  It  is  a  great  honour  to  a  household,  when  it  is  well  governed,  all  knowing  their 
 work  and  places,  and  living  in  love  together.  So  nothing  is  more  honourable  or  lovely, 
 to  see  a  church  well  governed,  all  adhering  to  the  majority,  and  government  of  it,  striving 
 to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace,  hviug  together  in  love,  and  condescen- 
 sion to  each  other. 
 
 5.  The  whole  household  ought  to  be  together  at  times  of  family  duty,  and  also  at 
 meals  if  possible.  So  ought  every  member  to  be  together  in  public  worship  of  the 
 church,  and  when  the  steward  gives  forth  tlie  spiritual  food  of  the  word  in  due  sea- 
 son, to  every  one. 
 
 6.  The  steward  of  the  household  is  to  see  good  order  kept  up  in  the  family  ;  and 
 so  ought  the  steward  of  (Christ's  household,  to  see  and  labour  that  good  order  and 
 discipline  be  kept  up  therein,  accoi-ding  to  the  rules  his  Lord  hath  appointed. 
 
 2.  Wliat  a  house  or  household  is  it  ? 
 
 1.  Answer.  It  is  a  spiritual  household.  "  Ye  also  are  built  up  a  spiritual  house,  an  holy 
 priesthood,"  1  Pet.  ii.  5. 
 
 2.  It  is  a  great  and  noble  household.  1.  It  is  called  the  household  of  God,  therefore 
 a  noble  house,  "  Ye  are  fellow-citizens  with  the  saints,  and  of  the  household  of  God."  As 
 the  universal  church  is  God's  household,  so  is  every  particular  society,  or  congregation  of 
 Clmstians.  2.  God  himself  is  the  chief  householder,  he  is  the  Master  and  owner  of  this 
 household.  It  is  by  liis  laws  it  is  governed  they  are  all  his  children  and  servants  who  are  the 
 true  and  proper  members  of  this  household.  5.  God  himself  dwells  therein,  "  Here  I 
 will  dwell  for  ever,  for  I  have  desired  it,"  &c.  Psal.  cxxxiii.  14.  6.  It  is  a  noble  and  glo- 
 rious house,  because  it  is  the  place  where  "  God's  honour  dwelleth,"  Psal.  xxvi.  8  ;  "and 
 an  household  where  the  "  Glory  and  beaut}'  of  the  Lord  is  seen,"  Psal.  xxviL  4. 
 
 3.  It  is  a  household  beloved  of  God.  "  The  Lord  loves  the  gates  of  Zion,  more  than 
 all  the  dweUing  places  of  Jacob,"  Psal.  Isxsvii.  4. 
 
 4.  It  is  caUed.  the  "  household  of  faith,"  Eph.  ii.  9.  There  the  true  faith  of  the  gos- 
 pel, and  the  true  worship  of  God,  is  maintained. 
 
 5.  Christ's  household  is  under  a  special  and  peculiar  government  from  all  other  house- 
 holds whatsoever,  (though  others  may  call  themselves  by  his  name)  its  rules,  laws,  and  dis- 
 cipline, agreeing  exactly  with  the  institutions  and  appointments  left  by  Christ  in  the  New 
 Testament,  and  with  the  pattern  of  the  primitive  churches.  This  household  will  not  admit 
 of  any  human  rites,  or  traditions  whatsoever.  This  household  will  not  suffer  any  to  alter 
 or  change  any  of  the  rules  of  its  ancient  government,  nor  receive  in  the  carnal  seed  of  be- 
 lievers as  such  ;  but  all  that  are  admitted  to  be  of  this  family,  must  be  qualified  accord- 
 ing as  then-  great  Lord  hath  left  directions  in  the  gospel.  True,  under  the  law  God's 
 household  consisted  of  all  the  natural  seed  of  Abraham,  or  the  whole  house  of  Israel,  ac- 
 cording to  the  flesh,  that  being  a  national  church.  "  But  old  things  are  now  passed  away, 
 and  all  things  are  become  new,"  1  Cor.  v.  18.  According  as  the  fii-st  gospel  church  was  gath- 
 ered. Acts  iL,  and  constituted,  so  is,  and  ought  every  true  spiritual  and  gospel  community 
 or  congregation  of  saints  now ;  we  read,  not  of  one  infant  that  was  admitted  into  any  one 
 of  the  apostohcal  primitive  churches.  No,  none  but  such  who,  upon  the  profession  of  their 
 faith,  were  baptized. 
 
 "Blessed  is  that  servant,  whom  his  Lord,  when  he  cometh,  shall  find  so  doing, 
 Verily,  I  say  unto  you,  that  he  shall  make  him  mler  over  all  his  goods,"  ver.  46,  47. 
 Or  as  in  ver.  21,      "I  will  make  him  ruler  over  many  things." 
 
 1.  This  shows  how  exceedingly  the  Lord  Jesus  Christ  is  pleased  with  those  mini- 
 sters or  stewards  of  his,  who  are  faithful  in  all  things,  in  the  discharge  of  that  great 
 trust  committed  to  them. 
 
 2.  That  Christ's  faithful  ministers  shall  receive  no  small  honour,  but  be 
 
 greatly  exalted  in  the  day  when  he  appears,  "  They  that  turn  many  to  righte-  f^i},'^  „j 
 
 ousness,  shall  shine  as  the  stars  for  ever  and  ever,"    Dan.  xii.  3.     All  belie-  i^ers  shSi"" 
 
 vers  shall  receive  great  glory,  but  ministers,  who  are  faithful,  shall  excel  in  gb?r\t7hl 
 
 glory.  last  day. 
 
 "  But  if  that  evil  servant  shall  say  in  his  heart,  my  Lord  delays  his  com- 
 ing, and  shall  begin  to  smite  his  fellow  servant,  and  eat  and  drink  with  the  drunken," 
 ver.  48,  49. 
 
 2  T 
 
642  THE   PAKABLE   OF   THE   FAITHFUL   .V^'D   ^YISE    SERVANT.  [bOOK     111 
 
 Doct.  Note  from  hence,  "  That  in  the  hxtter  clays  there  will  be  evil  or  ungodly  persons, 
 who  will  assume  the  ministry,  and  hardly  believe  that  Christ  will  come  again,  and  from 
 thence  be  led  away  to  live  unholy  lives. 
 
 It  may  be  feared,  some  of  this  sort  may  get  into  true  churches  ;  but  by  smiting  their 
 fellow  servant,  some  think  our  Lord  refers  to  persecution  ;  and  so  to  another  sort  of  men 
 that  call  themselves  his  ministers,  who  turn  persecutors  of  his  faithful  servants,  or  at  least 
 vilify,  reproach,  or  render  them  very  odious  to  all  they  can,  which  horrid  wickedness 
 Christ  will  severely  punish  in  the  great  day. 
 
 "  The  Lord  of  that  servant  shall  come  when  he  looketh  not  for  him,  and  in  an  hour 
 that  he  is  not  aware  of  And  shall  cut  him  asunder,  and  appoint  him  his  portion  with  hy- 
 pocrites and  unbelievers,  there  shall  be  weeping  and  gnashing  of  teeth,"  ver  50,  51. 
 
 Note,  that  some  who  are  preachers  and  ungodly  men,  sliall  perish  eternally  ; 
 Wicked  ^ud  that  sucli  wlio  cither  reiiroach  or  iiersecute  Christ's  faithful  ministers, 
 
 preachers  in,  .in 
 
 shaU  perish      shall  be  Cast  into  hell. 
 
 t'Tce'^'  ^^y  bi'ethren,  it  ought  to  be  well  observed,  how  many  parables  our  Saviour 
 
 ends  after  this  amazing  nature,  viz.,  of  casting  sinners  into  hell,  to  suffer  God's 
 
 wrath  and  vengeance  for  ever. 
 
 1.  You  may  gather  from  what  hath  been  said,  wlio  arc  true  and  faithful  ministers  of 
 Christ. 
 
 2.  And  also  that  the  gospel  church  is  congregational,  and  not  national ;  for  what  na- 
 tional constitution  has  a  steward  over  it,  as  a  chief  ruler  ?  N(),  a  steward  refers  to  a  par- 
 ticular household. 
 
 3.  Moreover  we  infer,  that  as  a  minister  hath  received  a  great  trust,  and  is  a  great 
 blessing  to  a  particular  congreoation,  so  he  being  a  ruler,  is  endued  with  authority,  and 
 ought  to  be  liad  in  esteem  and  honour. 
 
 4.  And  that  he,  and  all  Christ's  household  servants,  ought  to  watch,  and  be  ready  for 
 Christ's  coming. 
 
 5.  That  wicked  preachers  of  all  people  (especially  such  who  smite  Christ's  servants) 
 are  in  a  fearful  state  and  condition. 
 
 6.  Let  every  one  that  belongs  to  this  household,  labour  to  behave  themselves  well 
 therein,  for  the  eyes  of  God  are  always  upon  this  household  ;  "  That  thou  mayest  know 
 how  thou  oughtest  to  behave  thyself  in  the  house  of  God,  which  is  the  church  of  the  living 
 God,"  &c.  1  Tim.  iii.  15.  Many  have  not  learned  to  carry  it  as  they  ought,  in  the  house 
 of  God,  with  that  zeal,  holiness,  and  observation  of  the  laws,  rules,  and  precepts  thereof, 
 under  the  care  and  charge  of  the  steward,  and  good  discipline  of  it. 
 
 7.  We  infer,  that  it  is  no  small  honour  to  dwell  in  tliis  house,  and  be  one  of  this  house- 
 hold, and  much  greater  honour  and  dignity  to  be  an  approved  and  faithful  steward  of  the 
 household  of  Christ. 
 
 8.  It  may  reprove  such  who  belong  to  this  or  that  particular  church  or  household  of 
 Christ  -Jesus,  who  are  so  left  to  themselves,  as  to  violate  the  sacred  covenant  they  come 
 under-to  dwell  in,  and  there  to  worship  God,  and  always  be  fed,  and  under  the  eye  of  the 
 steward  and  whole  household  ;  such  deserve  no  place  therein,  but  as  disorderly  persons, 
 ought  to  be  jiroceeded  against,  and  turned  out  of  the  family. 
 
 9.  Union,  love,  and  sweet  concord,  is  to  be  pressed  after,  and  endeavoured  to  be 
 promoted,  by  every  one  that  dwells  in  this  family,  or  are  of  this  household,  nothing 
 tending  more  to  the  glory  of  a  family,  than  their  walking  together  in  unity,  discord, 
 contentions,  and  divisions  in  any  family  beiiig  hateful,  and  to  be  abhorred  ;  and  such  that 
 cause  divisions  in  this  household  ought  to  be  marked  and  proceeded  against  as  directions 
 in  that  case  are  given. 
 
SERM.    XVIII.]  THE   PAKABLE   OF   TUE    WISE   AND   FOOLISH   VIKUIXS.  G43 
 
 PARABLE 
 
 OF   THE 
 
 WISE   AND   FOOLISH   VIRGINS. 
 
 SERMON    XVIII. 
 
 Tlien  shall  the  kingdom  of  heaven  be  likened  unto  ten  virgins,  which  took  their  lamps,  and  went 
 
 forth  to mectthe  Bridegroom,  &c. — ilatt.  xxv.  1, — I'l. 
 This  is  one  of  those  prophetical  parables  our  Lord  spake ;  also  this  aud  the     Tcarof 
 parable   of  the  mustard  seed  discovers  the  state  of  the  chiu'ch  in  the  latter     ufe,'"3i^ 
 days,  or  just  at  the  time  of  Christ's  cominjf. 
 
 Parables  I  have  formerly  showed  you,  my  bretliren,  are  taken  from  earthly 
 things,  or  actions  of  men,  to  illustrate  some  choice  heavenly  doctrine,  or  spi-     The  cobc- 
 ritual  mysteries  ;  and  the  first  and  chief  thing  that  is  to  be  considered,  is  the     tins  parable. 
 scope  and  main  end  thereof.  V'LtlX 
 
 And  evident  it  is,  that  our  Saviour  in  this  refers  to  what  precedeth  in  the     refer, 
 fjregoing  chapter,  where  he  answered  a  question  put  forth  by  his  disciples, 
 "  Tell  us  when  these  tilings  shall  be,  aud  what  shall  be  the  sign  of  thy  com- 
 ing, and  of  the  end  of  the  world  ?"     Matt,  x.^tiv.  3.     This  f^uestion  is  thiee-fold. 
 
 1.  Concerning  the  destruction  of  Jerusalem. 
 
 2.  The  sign  of  Christ's  coming. 
 
 3.  And  of  the  end  of  the  world. 
 
 The  end  of  the  world  no  man  knows,  "  no,  not  the  angels  of  heaven,  nor  the  Son  himself, 
 but  the  Father  only,"  ]\Iark  xiii.  35.  And  hence  he  exhurts  all  to  watchfulness  and  prayer. 
 "  Watch  ye  therefore,  for  you  know  neither  the  day  nor  hour,"'  Malt.  xxiv.  42.  That  is, 
 neither  the  day  nor  hour  when  our  Lord  will  come,  nor  the  end  of  the  world. 
 
 Now  this  coming  of  Chi-ist  is  either  personal  or  precursory. 
 
 (1.)  His  second  personal  coming  I  judge  will  be  at  the  beginning  of  the  thousand  years 
 reign,  when  "  God  wiU  tabernacle  with  men,"  Rev.  xxi.  3. 
 
 (2.)  There  is  a  precursory  coming  uf  our  Lord,  (as  one  notes)  or  a  most  glorious  spiri- 
 tual comuig,  to  set  up  a  more  visible  aud  universal  kingdom  in  this  world,  which  vrill  pre- 
 cede his  personal  appearance  ;  which  I  take  to  be  the  begmning  of  the  latter-day  glory, 
 ami  which  will  be  at  the  sounding  of  the  "  Seventh  trumpet,"  for  tlien  Jesus  Christ  will 
 begin  his  spiritual  and  more  visible  and  glorious  kuigdum  ;  or  "when  the  king-  y^j,^  ^f 
 doms  of  tliis  world  shall  become  the  kingdoms  of  our  Lord  Jesus  Chi-ist,"  Eev.  Christ's 
 xi.  15,  18.  One  design  of  this  coming  of  our  Lord,  is  to  destroy  the  son  of  ™""^  '^' 
 perdition,  and  utterly  to  overthrow  Mystery  Babylon.  "  And  then  shall  that  wicked  one 
 be  revealed,  whom  the  Lord  shall  consume  witli  the  spirit  of  his  mouth,  and  shall 
 destroy  with  the  brightness  of  Ms  coming,"  2  Thess.  ii.  8.  Now  it  is  partly  this 
 coming  of  Christ  [I  conclude)  our  Lord  in  the  lirst  place  intends,  though  I  will  not 
 exclude  his  personal  appearance ;  for  I  see  no  reascm  to  doubt,  but  that  the  pre- 
 cursory coming  of  the  Lord  Jesus  is  to  prepare  things  for  liis  personal  appearance; 
 when,  (as  a  bridegroom)  he  will  appear  to  celebrate  the  marriage  with  his  beloved  spouse. 
 Yet  his  coming  upon  mystery  Babylon,  or  by  his  bright  appearance  to  destroy  the  son  of 
 perdition,  may  be  distinguished  from  the  coming  last  mentioned,  though  both  may  be  cora- 
 preliended,  or  included  by  the  Bridegroom's  coming.  And  now  at  this  time,  viz.,  when 
 Christ  will  come  upon  Babylon,  and  begin  to  set  up  his  more  visible  kiugdom  and  mle  in 
 and  among  his  people,  the  kingdom  of  heaven  may  be  compared  or  likened  unto  ten  vii'gins. 
 
 "  Then  shall  the  kingd(jm  of  heaven,"  &c. 
 
 Even  at  the  ending  of  the  fom-th  monarchy,  or  at  the  time  of  the  utter  down-     ^  ,i,j|g 
 fal  of  the  Roniisii  power,  when  the  stone  shall  smite  the  image  upon  •'  the  feet     bi-forc  the 
 and  toes,"  Dan.  ii.  24,  compared  with  ver.  41.     '■  And  in  the  days  of  those     cS^the 
 kings  shall  the  God  of  heaven  set  up  a  kingdom,"  ic,  not  in  the  days  when     ^^"^^.j 
 the  iron  legs  of  the  Eoman  monarch  had  the  power,  or  when  Christ  began    to  ten  tIt-  . 
 
 2x2 
 
G44  THF,   PAKADLK   OF   TTIK   WISE   AND   FOOLISH  VIKGINS.  [bOOK  in. 
 
 bis  spiritual  or  gospel  church  state,  which  was  when  Tiherius  the  emperor 
 (tins,  five  reigned  at  Ruiue,  tliough  some  suppose  this  is  meant  by  these  words,  "  in 
 nve  foolish,      the  days  of  those  kings  ;"  but  I  conceive  that  the  Holy  Ghost  refers  to  the 
 
 government  of  the  Romish  monarch,  when  it  came  to  the  ten  toes,  being 
 partly  weak,  and  partly  strong,  signified  by  the  "  iron  and  clay,"  which  will  not,  cannot 
 mix  together ;  the  "  Ten  toes"  of  the  image,  and  "  Ten  horns"  of  the  beast,  Rev.  xvii., 
 I  conclude,  refer  to  the  same  ten  kings.  "  And  in  the  days  of  those  kings  (which  no  doubt, 
 is  now  this  present  state  and  time  of  the  Roman  munarcliy)  shall  the  God  of  heaven  set  up" 
 a  most  glorious  and  more  visible  kingdom  than  ever  yet  he  had  in  the  world,  since  the 
 resmrection  of  our  Lord  from  the  dead  ;  for  evident  it  is,  that  this  kingdom's  state  must 
 commence  from  the  declining  state  of  the  papal  power,  and  after  the  passing  away  of  the 
 "  second  woe,"  and  upon  the  sounding  of  the  "  seventh  angel,"  Rev.  xi.,  Dan.  v-ii.  '2G,  27. 
 "  Tlie  second  woe  is  past,  and  behold  the  third  woe  cometh  quickly.  And  the  seventh 
 angel  sounded,  and  there  were  gi-eat  voices  in  heaven,  saying,  The  kingdoms  of  this  world 
 are  become  the  kingdoms  of  our  Lord  and  of  his  Clu-ist,"  Rev.  xi.  14,  15.  That  is,  it 
 does  begin  to  be  his  kingdom.  I  am  persuaded  that  all  the  "  seven  vials  appertain  to  the 
 "  seventh  trumpet,  and  that  not  one  of  those  vials,  or  "  seven  last  plagues, "  are  as  yet 
 poured  forth,  nor  shall  tiU  the  Mahometan  power  is  gone,  or  ceases  to  be  any  further  woe 
 to  the  antichristian  state,  which  certainly  is  near,  even  at  the  very  door.  So  that  it  is 
 evident,  the  chief  design  of  our  blessed  Lord  in  this  parable  is, 
 
 1.  To  discover  what  a  multitude  of  formal  and  foolish  professors  there 
 of  the  pa-       would  be  in  the  church  at  tlie  time  of  this  his  coming. 
 ^^^-  2.  To  stir  up  all  Christians  to  holy  watchfulness,  lest  they  meet  with  a 
 
 dismal  disappointment  when  he  comes. 
 
 I  sliall  in  the  next  place  consider  the  parts  of  the  parable  here  following. 
 
 1.  Show  you  what  is  meant  by  the  kingdom  of  heaven. 
 
 2.  Wliat  is  meant  by  the  wise  and  foolish  virgins. 
 
 3.  Why  called  virgins. 
 
 4.  Who  is  meant  by  the  bridegi-oom. 
 
 5.  What  by  going  forth  to  meet  him. 
 
 6.  What  is  meant  by  lamps  the  vii'gms  took,  and  what  by  taking  their  lamps,  and 
 going  forth. 
 
 7.  What  by  the  oil  and  vessels. 
 
 8.  What  by  the  bridegroom's  tarrying. 
 9    What  by  the  midnight  ei-y. 
 
 10.  What  by  the  virgins'  rising  and  trimming  their  lamps. 
 
 11.  What  by  going  to  buy  oil. 
 
 12.  What  by  being  ready,  and  going  in  to  the  wedding  chamber. 
 
 13.  AVhat  by  shutting  the  door. 
 
 And  under  the  several  heads  I  shall  note  some  points  of  doctrine. 
 
 To  proceed  : 
 "  Then  shall  the  kingdom  of  heaven  be  likened,"  &c.,  ver.  1. 
 Tlie  p^rt^  T'^^  kingdom  of  heaven  is  taken  variously,  (as  I  have  showed  ;)  but  here 
 
 opened  no  doubt  by  it  is  meant  the  visible  church,  as  all  expositors  agree,  so  that  we 
 
 me  nt  here       may  read  it  thus,  viz.,  then  shall  the  visible  church  be  likened  to  ten  virgins, 
 f'y  "'f       ,      &c.    That  is.  at  the  latter  end  of  the  world,  or  a  little  before  our  Lord  cometh. 
 
 kingdom  of  »      ,  n        '  , 
 
 heaven.  And  irom  hence  note, 
 
 1.  Doct.    The  visible  church  in  the  times  of  the  gospel,  especially,  may 
 be  compared  to  tlie  Idngdom  of  heaven. 
 In  speaking  to  this 
 
 1.  1  shall  show  you  in  what  respect  tlie  visible  church  may  be  compared  to  a  kingdom. 
 
 2.  Show  why  it  is  compared  to  the  kuigdom  of  heaven. 
 
 First,  Because  the  church  is  under  a  kingly  government,  or  is  governed  by  a  king,  viz., 
 our  Lord  Jesus  Christ ;  the  church  owns  no  otlier  king  or  head,  lord  and  lawgiver  in  divine 
 or  spiritual  things,  but  Christ  alone ;  "  The  Lord  is  our  Judge,  the  Lord  is  oui-  Lawgiver, 
 tlie  Lord  is  our  Iving,'"  &c.  Again  it  said,  "  Thine  eyes  shall  see  the  Iving  in  his  beauty," 
 Isa.  xxxiii.  22,  ver.  17.  This  King  is  the  glorious  Bridegroom  of  our  soids,  the  govern- 
 ment of  the  church  is  monarchical,  and  governed  liy  a  King  clothed  with  absolute  power 
 and  authority,  whose  will  is  his  law  ;  and  yet  his  government  is  just  and  righteous,  be- 
 cause he  cannot  will  anything  but  what    is  good  :  "  There  is  one  Lawgiver,  who  is  able  to 
 
SEEM.    XVUI.]  THE   PARABLE    OK    THE    WISE   AND    KOOLISU    VIKGINS.  C15 
 
 save  and  to  destroy,"  Jam.  iv.  12.    We  own  no  king  to  have  command  over  cm-  cuusci- 
 ences,  but  Christ  alone. 
 
 2.  Because  the  visible  church  is  a  distinct  state  from  any  other  Idugdom  and  sort  of  govern- 
 ment. Moses,  who  governed  the  kingdom  of  Israel,  hath  no  command  over  Christ's  spiritual 
 kingdom,  nor  any  other  person  as  a  viceroy,  the  Pope,  nor  any  eai-thly  potentate  liave  any 
 thing  to  do  lo  lord  it  over  Christ's  subjects.  What  power  liuth  the  French  king  to  lord 
 it  over  the  freeborn  people  of  England  ?  (we  liave  a  king  of  our  own.)  Much  less  what 
 has  he  to  do  to  lord  it,  and  tyrannize  over  Christ's  saints,  who  are  free-born  subjects  of  the 
 king  of  heaven  and  eaith. 
 
 3.  Because  every  kingdom  consisteth  of  divers  sorts,  degrees,  and  ranks  of  men,  of  dif- 
 ferent frames  of  spirit  and  dispositions ;  some  noble,  and  some  ignoble,  some  rich,  and 
 some  poor,  some  old,  and  some  young,  some  virtuous,  and  some  wicked,  some  wise,  and 
 others  foolish :  so  it  is  in  the  more  refined  kingdom  of  Jesus  Christ,  there  may  be  some 
 noble,  some  mighty,  (though  not  many  of  that  sort).  "  In  a  great  house  ai-e  not  only  vessels 
 of  gold  and  silver,  but  also  of  wood  and  of  earth,  some  to  hon<iiir,  and  some  to  dislionour," 
 2  Tim.  ii.  20.  In  Christ's  kingdom  are  fathers,  young  men,  and  little  children,  and  some 
 sincere  Christians,  and  some  hypocrites,  or  wise  and  foolish  ones. 
 
 4.  Because  the  same  laws  bind  all  sorts  of  persons,  within  the  compass  of  that  kingdom 
 or  its  jurisdiction,  there  is  not  one  law  for  the  great  ones,  (or  for  the  rich)  and  another  for 
 the  meaner  sort;  and  as  it  is  thus  in  an  earthly  kingdom,  it  is  in  Christ's  visible  church,  all 
 are  under  the  same  laws,  precepts  and  ordinances. 
 
 5.  Moreover  as  ignorance  of  the  laws  of  a  kingdom  or  state  exempts  no  man  from  ob- 
 edience, or  punishment  for  disobedience,  because  they  are  published,  and  may  be  known ; 
 it  is  not  enuugh  for  any  to  say  they  did  not  know  this  or  that  law,  statute,  or  ordinance  ; 
 so  ignorance  of  Christ's  holy  ordinance  and  precepts  in  a  people  that  live  where  the  gos- 
 pel is  preached,  and  his  orthnances  published,  will  exempt  no  man  from  obedience  thereunto. 
 
 6.  In  every  kingdom  there  is  a  statute  book,  (if  it  be  a  regidar  constitution)  ^^^  „^^^  (,f 
 wherein  all  the  fundamental  laws,  statutes,  and  ordinances  of   that  kingdom  Goti  the 
 are  written  :  so  the  word  of  God,  or  blessed  gospel,  is  the  great  statute  book  of  f  ook  of" the 
 tlie  church  or  of  Christ's  spiritual  kingdom,  in  which  all  his  laws  and  ordiuan-  chui-ch. 
 ces  are  recorded. 
 
 7.  A  king  appoints  officers  in  hi?  kingdom  under  him,  to  govern  and  order  and  ma- 
 nage all  the  affairs  thereof,  and  to  do  all  things  by  his  authority,  and  in  his  name  ;  even  so 
 hath  Jesus  Christ  set  otiicers  in  his  church  to  order  and  govern  his  spnitual  Eph  iv.  s,  9. 
 kingdom  under  him,  by  his  authority  and  in  his  name,  and  according  to  his  blessed  word, 
 and  they  that  submit  not  to  his  government,  despise  the  king's  authority  ;  the  officers  are 
 elders  and  deacons,  wliose  work  is  expressly  laid  down  in  the  gospel :  nor  do  we  read  of 
 any  other  office  or  officers  he  hath  left  in  his  church  (and  to  abide)  but  only  those  two. 
 
 8.  And  as  in  a  kingdom  those  who  violate  the  laws  thereof,  or  such  who  own  not  the 
 laws  thereof,  are  called  to  account  and  punished  ;  so  are  or  ought  all  such  iu  Christ's  spiri- 
 tual kingdom,  who  submit  not  to  the  govermuent  of  it,  to  be  called  to  account,  and  with- 
 out repentance  to  be  cast  out  as  such  tliat  will  not  have  Christ  rule  over  them. 
 
 Secondly,  why  is  the  chm'ch  called  the  kingdom  of  heaven? 
 
 1.  Because  the  church  in  its  constitution,  laws,  and  government,  is  not  of  this  world,  but 
 of  a  sublime  and  heavenly  constitution,  the  legal  ministration  being  carnal,  is  called  a 
 "  worldly  sanctuary,"  Heb.  ix.  1.  Indeed  the  church  state  of  the  Jews  (though  of  divine 
 appointment]  yet  might  rather  be  called  worldly  than  heavenly,  because  it  was  national, 
 and  much  agreeing  with  reason  and  the  nature  of  man  ;  it  being  a  law  requiring  obedience 
 with  the  promise  of  life,  and  threatening  death  for  disobedience  (those  moral  precepts 
 being  the  same  in  substance  with  those  which  are  written  in  the  hearts  of  all  y^^^  Kospei 
 men  ;)  but  the  constitution  of  the  gospel  church  is  founded  upon  gi-ace,  not  on  churcli  more 
 nature,  tliough  some  who  pretend  kindness  to  her,  confound  nature  and  grace  tulfiegaiwaJ! 
 together  in  Christ's  spiritual  kingdom,  being  ignorant  uf  the  natiu'e,  quality, 
 
 and  righteousness  of  this  kingilom. 
 
 2.  All  the  laws  (I  mean  all  pure  gospel  precepts)  in  a  special  manner  are  from  heaven, 
 (as  our  Lord  asked  the  Jews,  concerning  the  baptism  of  John,  whether  from  heaven,  or 
 of  men  ?)  The  blessed  Jesus  positively  saith  he  received  his  <liictrine  from  his  Father, 
 and  as  the  "  Father  gave  him  commandment,  "  John  xii.  50.  And  hence  he  is  said  also  to 
 "  speak  from  heaven,'  Heb.  xii.  23. 
 
 3.  The  church  may  be  called  the  kingdom  of  heaven,  because  the  same  king  that 
 reigns  in  heaven,  reigns  iu  tliis,  and  governs  it ;  he  is   also  always  pre=ent  witii  his  peopls 
 
64f5  THE  rAU.VBLE  or  the  wise  and  foolish  virgins.  [book  hi. 
 
 in  liifs  kingdom  below  :  moreover,  tlie  saints  are  ruleil,  and  do  subject  to  him,  so  tliat 
 though  Christ  is  king  over  all  the  earth,  yet  tliey  are  believers  only  who  are  the  subjects 
 of  his  special  spiritual  kingdom  ;  lie  has  power  over  all,  hut  his  church  is  only  the  kingdom 
 of  grace,  where  Christ  by  his  Spirit  and  influences  thereof,  and  according  to  his  own  laws, 
 niles  and  reigns. 
 
 4.  Because  the  doctrine,  faith,  order,  rule,  and  government  lead  to  heaven, promoting 
 an  holy  and  heavenly  life,  and  to  prepare  us  for  heaven. 
 
 5.  Because  the  saints  are  the  subjects  of  heaven,  heirs  of  heaven,  and  their  names  are 
 written  in  heaven  ;  moroovi-r  "  Their  conversation  is  said  to  be  in  heaven,"  Phil.  iii.  20. 
 They  liveheavcnly  lives,  and  are  influenced  by  heavenly  principles,  chiefly  mind  things  above. 
 
 C.  Because  the  church  is  a  figure  of  heaven,  or  it  resembles  heaven,  and  ought  to  imi- 
 tate heaven  in  unity,  love,  holiness,  and  also  in  singing  God's  praises,  with  united  hearts 
 and  voices,  as  the  saints  and  angels  do,  and  shall  for  ever  in  heaven.  And  hence  likewise 
 ministers  in  the  church  are  called  stars  ;  they  are  as  stars  to  give  light,  and  adorn  these 
 Leavens:  and  if  any  of  these  stars  fall,  they  are  said  to  fall  from  heaven. 
 Mr  shep-  '''•  Because  here  is  the  glory  of  heaven  begiui,  and  look  (saith  one)  as  the 
 
 iier'd-tiie  same  sun  wliich  fills  the  stars  with  glory,  yet  tiie  same  beings  touch  the  earth, 
 Tiigins,  p.  .  ^^^,pjj  g^  j^j^p  same  glory  which  shines  in  heaven,  shines  in  the  church  here  : 
 hence  we  are  said  to  be  "  called  into  bis  eternal  glory,"  IPct.  v.  10.  And  also  are  "  set 
 down  in  heavenly  places  in  Christ,"  Ephi.  3. 
 
 USE. 
 
 luf"-  '•  1.     "We  may  infer  from  hence,  that  it  is  no  small  privilege  to  be  admitted 
 
 members  of  the  visible  church  ;  what,  called  out  of  the  world,  and  not  to  be  of  this  world, 
 
 what  a  blessing  is  this  ! 
 
 Infer.  2.  2.     Moreover,  it  shows  what  honour  God  hath  put  upon  his  church  below, 
 
 in  calling  it  the  kingdom  of  heaven. 
 
 Eeproof.  3.  This  therefore  may  reprehend  such  who  strive  to  confound  the  church 
 
 and  the  world  together.     Sirs,  yon  know  not  what  you  do,  you  may  as  well  endeavour  to 
 
 bring  heaven  and  earth  together.     The  church  is  a  select  separated  people,  and  as  distinct 
 
 from  the  world,  as  heaven  is  from  the  earth,  and  hath  in  it  dift'erent  laws  to  govern  it: 
 
 and  so  are  the  subjects,  men  and  women,  that  are  bora  from  above,  being  of  heavenly 
 
 spirits,  tempers,  and  dispositions. 
 
 1.  E.xhort.  4.  Take  heed  you  do  not  defile  these  heavens  ;  they  that  pollute  the  church 
 pollute  or  defile  heaven.  0  let  us  live  as  men  in  heaven  :  also  know  tiiat  the  angels  of 
 heaven  attend  our  assemblies,  and  observe  how  we  walk  and  behave  ourselves.  But  which 
 is  much  more,  our  heavenly  king  hath  his  throne  here,  he  sits  amongst  us,  and  beholds  our 
 lives,  spirits,  and  conversations. 
 
 2.  Exhort.  5-  Let  sinners  take  heed  of  reproacliing  the  church  of  God,  for  such  "  blas- 
 pheme God,  his  tabernacle,  and  those  that  dwell  in  heaven,"  Eev  xiii.  6.  As  you  read 
 S(jme  are  said  to  do.  Moreover,  let  all  seek  the  good,  peace,  and  glory  of  this  kindgom, 
 promote  the  spiritual  trade,  riches,  and  the  enlargmentof  it. 
 
 Terror.  6.     Terror ;  woe  to  them  that  would  pull  down  this  kingdom,  or  spoil  the 
 
 beauty  and  glory  thereof,  or  cut  ofi'  the  provision  of  it,  or  seek  to  raze  it. 
 Inform.  ^ ■     Likewise  this  may  inform  such  how  vain  and  fruitless  all  their  labour 
 
 Hcb.  xii,  26,  and  attempts  will  be  ;  can  they  shake  heaven  ?  this  kingdom  (as  to  its  state 
 a'- 28-  and  constitution)  cannot  be  shaken  nor   undermined,  also    God  will  undo 
 
 all  that  afflict  her  in  the  latter  day. 
 
 8.  Pray  for  the  latter  days'  glory  of  this  kingdom,  it  shall  be  great,  "  And  kings  of 
 the  earth  shall  bring  their  glory  unto  it."' 
 
 Caution.  Caution.     Take  heed  you  raise  not  tumults,  nor  cause  divisions  in  this  spi- 
 
 ritual and  heavenly  kingdom  ;  they  that  seek  her  good,  and  love  her,  shall  prosper  ;  but 
 Ps.  cxxii.  6.  such  who  show  a  bitter  sph'it  against  her,  or  disturb  her  quiet,  God  will  des- 
 troy for  ever,  unless  they  repent.  Take  heed  you  do  not  stain  her  glory,  nor  do  that 
 which  may  weaken  this  kingdom,  and  grieve  this  king. 
 
 "  Shall  be  hkened  to  ten  virgins." 
 
 Of  these  this  kingdom  doth  consist,  namely  of  virgins,  and  these  virgins  are  the  mem- 
 bers of  the  invisible  church. 
 
 Quest.     Why  are  they  called  nrgins  ? 
 
 Answ.  Kegatively,  virgins  do  not  refer  to  the  female  sex  only,  but  to  males  also, 
 "  These  are  they  that  have  not  deliled  themselves  with  women,  for  they  are  virgins,'* 
 Eev.  xiv.  4. 
 
SKRM.  xviir.]  Tim  I'Anvrr.F.  of  thf.  wise  axb  Fonr.isii  viijr.ixs.  G47 
 
 1.  Virgins  are  chaste  and  not  defiled.  So  the  members  of  the  true  visible  cburcli  are 
 not  defiled  with  idoliitrj-,  not  popish,  nor  any  other  superstitions,  they  hate  spiritual  for- 
 nication. Idolatry  is  often  in  tlie  scripture  called  whoredom,  adultery,  and  fornication. 
 Sirs,  many  churches  consist  not  of  virgins,  but  of  such  who  are  defiled  with  the  fornica- 
 tions of  the  great  whore.  Hence  in  Israel  such  who  kept  themselves  pure  from  idolatry, 
 were  called  the  virgin  datightcr  of  Sion. 
 
 2.  Virgins  arc  commonly  the  younger  sort,  and  are  of  yielding  or  complying  temper, 
 ^vill  bow  and  be  entreated  by  a  lover  they  like  and  approve  of.  So  these  like  young  plants 
 bow  and  bend  to  the  word  and  entreatings  of  Christ.  Old  trees  cannot  be  bowed,  so  many 
 old  sinners  cannot  be  persuaded  to  bow  to  Christ,  they  will  not  yield  to  espouse  him. 
 
 3.  Virgins  (perhaps)  are  often  courted  and  tempted  to  uncleanness,  or  to  unchastity, 
 but  they  yield  not.  So  Satan  tempts  the  saints,  and  wicked  men  tempt  and  entice  them 
 to  sin,  and  to  idolatiy,  but  they  that  are  wise  yield  not,  they  abhor  all  such  motions  of  the 
 tlevil  and  his  instruments. 
 
 4.  Virgins  are  often  espoused  ;  so  believers  are  espoused  to  Jesus  Christ.  "  I  have  es- 
 poused you  to  one  husband,  that  I  may  present  you  a  chaste  virgin  to  Christ,"  2  Cor.  xi. 
 2  ;  they  forsake  all  other  lovers,  and  cleave  to  the  l;ord  Jesus  in  all  sincere  and  cordial 
 ufiections;  they  die  to  the  inordinate  love  of  this  world,  and  the  law,  being  "  become  dead 
 to  that,  that  they  may  be  married  to  Jesus  Christ,"  Piom.  vii.  4. 
 
 5.  Virgius  delight  to  be  clean  and  neatly  dressed,  (unless  they  be  foolish  and  slothful 
 ones)  who  are  often  ashamed  of  their  foul  linen;  but  others  will  have  their  gee  tiie  mar- 
 linen  white  and  without  spot :  so  wise  virgins,  or  sincere  Christians,  love  to  "age  Burper 
 be  clothed  in  linen  clean  and  wlnte,  which  is  the  righteousness  of  Christ,  "^'■"'  ' 
 called  the  righteousness  of  the  saints,  because  it  is  that  which  was  wrought  for.  and  is  put 
 upon  them  that  are  vu-gins,  or  true  believers ;  and  also  they  love  to  be  clothed  with  tiie 
 garment  of  inward  holiness  or  sanctitication,  and  hate  the  garment  spotted  by  the  flesh. 
 
 6.  Virgias  love  also  to  be  richly  adorned :  so  true  believers  love  to  be  adorned 
 with  all  the  graces  of  the  Spirit ;  particularly  with  a  "  meek  and  quiet  spirit,  which 
 is  in  the  sight  of  God  of  great  price,"  1  Pet.  iii.  4. 
 
 7.  A  virgin  espoused  (if  wise)  hath  cordial  aftVction  or  dear  love  to  her  bridegroom 
 (or  him  that  hath  espoused  her)  so  sincere  believers  most  dearly  love  Jesus  Christ 
 the  Bridegroom  of  their  souls ;  but  foolish  ones,  though  they  have  espoused  Jesus 
 Christ  by  a  visible  profession,  love  other  things  more  than  him. 
 
 8.  Virgins  love  and  take  delight  in  the  company  of  each  other ;  so  true  Christians 
 delight  to  converse  with  each  other  :  "  They  that  fear  thee  will  be  glad  when  they  see 
 me,  because  I  have  hoped  in  thy  word,"  Psal.  cxix.  74.  And  agaui  he  saith,  "I  am  a 
 companion  of  all  them  that  fear  thee,"  Psal.  cxix.  G3. 
 
 'J.  Virgins  are  comnididy  beautiiul,  or  comely:  so  all  wise  and  sincere  believers  are 
 beautiful  and  comely  in  Christ's  sight,  being  richly  adorned,  and  having  the  image  of  God 
 upon  them ;  and  hence  they,  like  beautiful  virgins,  are  exposed  by  Satan  to  manifold  temp- 
 tations, to  corrupt  themselves  (by  false  worship  and  other  enticements  also,)  "  I  am  black 
 but  comely,"  Cant.  i.  G  :  black  by  reproaches  and  persecution,  and  by  their  own  inward 
 coiTuptions,  but  in  Christ  very  beautiful  and  comely,  having  doves'  eyes,  a  most  chaste  and 
 single  eye  ;  set  upon  Christ,  and  delighting  in  Christ  alone. 
 
 10.  Sincere  believers  may  be  compared  to  chaste  virgins,  because  they  hate  ^^^^^  '''''■'fJJ 
 the  hire  of  an  harlot ;  "  They  give  gifts  to  all  whores,"  Ezek.  xvi.  16,  33.  hire  of  an 
 But  though  the  devil  offers  all  the  Avorld  to  entice  true  Christians  to  forsake  •""■'"'• 
 Jesus  Christ,  and  cleave  to  idolatry,  tliey  abhor  the  hire.  AVhat  have  some  virgins  suf- 
 fered before  they  would  submit  to  unchaste  embraces  ?  and  pray  what  have  some  Chris- 
 tians endured  before  they  would  cleave  to  the  idolatry  of  the  heathen ;  or  to  the  idola- 
 tries and  superstitions  of  the  church  of  Rome !  Even  to  the  most  cruel  deaths  that 
 bloody  tyrants  could  invent ;  so  that  neither  the  pleasure  nor  profit  of  sin,  could  or  can 
 entice  the  true  children  of  God  to  defile  themselves  ;  and  though  it  is  true,  God  hath 
 sometimes  suffered  some  of  them  to  fall  in  an  hour  of  temptation,  as  David,  Peter,  &c., 
 yet  like  chaste  virgins  they  commonly  (luiless  fearfully  ensnared)  withstand  all  tempta- 
 tions of  sin  and  Satan,  as  Joseph  did. 
 
 11.  A  virgin,  if  beset  or  waylaid,  she  will  cry  out,  (and  indeed  so  she  must     a  virgin   if 
 
 ,  ,  ■,  ,  ,         •''■,,,,  ,  ■        ■         \  1  beact       will 
 
 or  else  not  be  guiltless,  but  it  will  be  deemed   a  cimseiiting  ;)  so  a  poor  be-     cry  out. 
 
 liever  when  beset  by  sin  or  Satan,  doth  and  must  cry  out  to  tjod,  as  Paul  did, 
 
 and  will  not  yield  or  consent,  so  much  as  to  evil  tliuughts,  and  so  are  guiltless  ;  for  there 
 
 is  no  defilement  or  charge  of  siu  without  the  parties"  consent,  or  the  yi»lding  of  the  will ; 
 
^^  THE   PARABLE    OF   THE    WISE    AND    FOOIJSH   VIEGIKS.  [bOOK    m. 
 
 "  The  evil  I  would  not  do,  that  do  I,"  Rom.  vii.  15.     E%-il  thoughts  may  not  be  charged 
 as  sin,  that  are  only  Satan's  suggestions,  if  they  are  abhorred,  and  the  soul  cries  out  • 
 arofd"'  Ivu     "  Fo'"  tliis  I  besought  the  Lord  thrice,"  &c.,  2  Cor.  xii.  8. 
 company.  _  12.     Virgins  are  careful  to  avoid  all  debauched  and  scandalous   com- 
 
 pany :  It  is  the  counsel  of  wisdom,  not  to  come  near  the  harlot's  house,"  Prov.  viii.  5 ;  so  be- 
 lievers should  take  heed  to  avoid  the  company  of  the  wiclced.  "  Wlio  can  touch  pitch  and 
 not  be  defiled  ?"'  Who  can  worship  in  a  lalse  way  once,  and  not  be  defiled  thereby  ?  Or 
 keep  company  with  swearers,  drunkards,  or  profane  persons,  and  not  get  himself  a  blot  ? 
 Dinah  was  defiled  by  wandering  abroad,  or  getting  amongst  the  uncii'cumcised  :  "  Abstain 
 from  all  appearance  of  e^dI,"  1  Thess.  v.  22.  With  the  froward  we  soon  learn  froward- 
 ness. 
 
 ProT.  Tii.  10.  13.  A  virgin  will  not  put  on  an  harlot's  dress  ;  we  read  of  the  attire  of  an 
 harlot,  this  an  honest  woman  abliorreth  :  so  Christians  will  avoid  all  superstitious  rites,  tra- 
 ditions, and  ceremonies  of  the  false  church ;  they  reject  all  popish  relics  and  superstitions, 
 which  seem  to  be  the  attire  of  an  harlot. 
 
 14.  It  is  the  cliaracter  of  a  chaste  virgin,  that  she  be  seen  and  not  heard  :  a  comely- 
 silence  is  an  excellent  virtue  in  damsels ;  "  An  harlot's  voice  is  loud,"  &c.,  Prov.  vii.  10, 
 11.^  As  some  persons,  my  bretliren,  hang  all  their  riches  on  their  backs,  so  some  profes- 
 sors' religion  is  all  in  their  tongues  and  airy  notions.  An  empty  vessel  (if  you  strike  it) 
 sounds  more  than  that  which  is  fuU  :  so  an  empty  professor  commonly  makes  a  greater 
 noise  than  a  pious  Christian ;  empty  professors  boast  many  times  of  their  assui-ance,  when 
 a  true  believer  is  full  of  complaints  and  doubtings.  "  In  the  multitude  of  words  there 
 wants  not  sin,"  Prov.  x.  19  ;  but  a  fool  by  his  silence  is  counted  wise.  Sirs,  frothy  and 
 light  discourse,  discovers  a  vain  and  frothy  heart;  hence  David  resolved  to  keep  his  tongue 
 as  with  a  bridle,  while  the  wicked  were  with  him.  "  A  wise  man  spares  his  words  ''  Prov 
 xvii.  Zl.  ' 
 
 15.  Virgins  are  apt  on  every  turn  to  blush,  tliey  are  shame-faced,  but  a  "whore's  face 
 is  impudent,"  Pro.  vii.  13.  God  complains  of  some  that  sinned  "  and  were  not  ashamed, 
 neither  did  they  blush."  A  true  believer  at  eveiy  occasion  is  ready  to  fear  lie  hath  spoken 
 or  done  amiss,  and  the  blood  is  as  it  were  ready  to  come  into  his  face  he  is  ready  to  blush 
 and  to  be  ashamed  before  ihe  Lord ;  his  conscience  is  tender,  and  presently  checks  or  smites 
 him. 
 
 16.  Virgins  desire  to  have  manifestations  of  the  love  of  them  who  have  espoused 
 them;  so  doth  every  believer  :  "  Let  him  kiss  me  with  the  kisses  of  his  mouth,  for  thy 
 love  is  better  than  wine,"  Cant.  i.  2.  The  Son  of  God  might  be  said  to  kiss  his  elect, 
 his  spouse,  (1.)  A\a!en  he  took  our  nature  into  union  with  his  divine  Person.  And  (2.) 
 When  he  discovers  to  us,  that  he  Ived  us  from  everiasting,  by  effectual  calling.  (3.) 
 When  he  applies  his  robe  of  righteousness  to  us  in  free  justification.  (4.)  Also  when  he 
 Christ  g'vps  stamps  his  own  image  upon  us  in  regeneration,  and  sanctification.  (5.) 
 his  spouse.  "\Mien  he  seals  his  love  to  the  soul  by  his  promises,  or  in  an  ordinance.  For 
 ^"^"^8  ^^  §^^'^^  "^  evidences  and  manifestations  of  liis  love  in  aU  those  respects. 
 the  Son.  We  are  also  bid  to  kiss  the  Son. 
 
 1.  This  we  may  be  said  to  do  when  we  own  and  worship  him  ;  we  read  of  some  that 
 had  not  kissed  Baal,  that  is,  they  had  not  owned  him  to  be  a  god :  such  refuse  to  kiss 
 the  Son,  who  own  him  not  to  be  God  over  all,  or  that  deny  his  Deity.  (2.)  We  kiss  the 
 Son  when  we  worsliip  him  ;  there  is  a  kiss  of  adoration  :  "  They  say  to  them,  let  the  men 
 that  sacrifice  kiss  the  calves,"  Hos.  xiii.  2 ;  that  is,  let  tliem  give  adoration  to  them,  they 
 that  honour  the  Son  as  they  honour  the  Father,  may  be  said  to  kiss  the  Son.  Kisses 
 are  a  demonstration  of  honour  and  reverence  ;  as  when  a  man  kisses  the  king's  hand,  the 
 king  honoui-s  him.  Thus  Christ  confers  love  and  honour  on  those  persons  who  are  admit- 
 ted  to  kiss  him.  (3.)  Wlien  we  believe  in  Clu-ist,  or  touch  Mm  by  faith,  we  may  be  said 
 to  kiss  the  Son  ;  we  embrace,  cleave  to  him  as  our  Saviour,  and  the  Bridegroom  of  our 
 souls.  (4.)  When  we  love  the  Lnrd  Jesus  witli  a  superlative  love,  the  highest  loxe,  we 
 may  be  said  to  kiss  the  Son;  and  tims  all  the  wise  \irgius  show  their  love  to  Christ,  and 
 own  him  as  their  Saviour,  and  cliief  Beloved  of  their  soiUs.  (5.)  Moreover,  there  is  a 
 See  the  para-  ^^'^s  of  reconciliation;  the  Father  kissed  his  returning  prodigal,  to  denote  he 
 piodigli  """  ^'^^  reconciled  to  him  :  when  we  are  reconciled  to  God  and  to  his  ways  and 
 opened,  ind  people,  and  are  united  to  Christ,  we  may  be  said  to  kiss  tlie  Son. 
 book.  iQ    Vii-jjiug  are  commonly  strong  in  their  affections ;  the  lamentation  of  a 
 
 virgin  is  put  for  the  debt  of  sorrow.  0  what  love  has  a  true  believer  to  Christ !  (David's  _ 
 soul  was  broken  with  longings  after  God,)  and  as  theii"  joy  is  unspeakable  when  they  have 
 his  presence,  so  their  sorrow  is  extensive  when  he  is  absent. 
 
SKRM.    XIII.]  THE    PARABLE    OF    THB    WISE    AND    FOOUSU    VIRGINS.  619 
 
 17.  A  virgin  is  the  object  of  a  prince's  affection  ;  so  are  believers  the  object  of  Christ's 
 affection  and  deliglit.  "  Tliou  hast  ravished  my  heart,  my  sister,  my  spouse,"  &c.  "  How 
 fair  is  thy  love,  my  sister,  my  spouse,  how  much  better  is  tliy  love  than  wine,"  Cant.  iv. 
 0,  18. 
 
 Lastly,  mgins  used  to  go  forth  in  the  night  (in  those  eastern  countries)  The  custom 
 to  meet  the  bridegroom,  and  attend  on  him  into  the  marriage-chamber  :  so  em  countries 
 believers  in  the  latter  days  (this  prophetical  parable  shows)  should  in  a  dark  "^^"^  °"j^'^ 
 time  go  forth  with  great  expectation  to  meet  Jesus  Chi'ist,  the  Bridegroom  of  bridegroom, 
 their  souls,  as  you  will  hear  more  hereafter. 
 
 "  And  went  forth  to  meet  the  Bridegroom." 
 
 1.  I  shall  show  who  tiiis  Bridegroom  is,  and  why  so  called. 
 
 2.  What  may  be  meant  by  the  virgins  going  forth  to  meet  him. 
 
 1.  This  Bridegroom  all  understand  is  our  Lord  Jesus.  And  though  I  have  in  opening 
 the  parable  of  the  marriage  feast  set  forth  the  excellency  of  his  person,  (and  also  in  the 
 opening  the  parable  of  the  pearl  of  great  price,)  yet  I  shall  here  show  why  he  is  called  a 
 Bridegroom. 
 
 Doct.     Jesus  Christ  is  the  Bridegroom  of  all  believers. 
 
 I  shall  show, 
 
 1.  How  fitly  he  may  be  called  a  Bridegroom. 
 
 2.  Show  that  he  excels  all  bridegrooms. 
 
 I.  A  bridegroom  all  know  is  one  that  proposeth  to  maiTy*,  and  not  live  a     >^y  ciinit 
 
 1     -..f.      I         \  1  ■    1      1         T  1  1  (  1  1  •         '8    compared 
 
 suigle  life,  how  nappy  soever  he  might  be,  chd  he  resohe  never  to  cliange  Ins     to  a  Bride- 
 condition.     My  brethren,  the  Son  of  God,  notwithstanding  all  that  glory  he     8™"""- 
 had  with  the  Father  from  eternity,  he  being  his  only-begotten  Son,  lying  in     bie"of'"tii' 
 his  bosom,  and  was  the  joy  and  delight  of  his  Father's  heart,  and  being     marriage 
 clothed  with  all  the  personal  excellencies  of  the  eternal  Father,  yet  resolved    opened,  3rd 
 tu  dispose  of  liimself  in  the  marriage  :  and  by  calling  himself  a  Bridegroom     ^°''^- 
 he  declareil  to  men  and  angels,  that  he  hath  a  spouse  (who  as  his  bride)  he  resolved  should 
 live  with  him  in  glory  fur  ever  and  ever. 
 
 II.  And  in  obedience,  as  a  wise  Son  he  consulted  with  his  Father  about  this  important 
 affair,  and  would  not  proceed  one  step  without  his  Father's  hearty  agreement  and  consent. 
 Hence  it  is  said,  "  The  counsel  of  peace  was  between  them  both,"  Zech.  vi.  13.  As  it 
 was  a  counsel  of  peace,  it  signifies  the  persons  beloved  were  fallen  under  God's  The  Father 
 displeasure ;  and  though  multitudes  of  tlie  angels  were  so  fallen  as  well  as  that  hirson 
 mankind,  yet  he  passed  by  the  first,  and  fixed  his  heart  and  thoughts  on  a  rem-  should  es- 
 naut  of  the  lost  offsprmg  of  ftiUen  mankind,  who  were  chosen  and  given  to  him     sinners. 
 
 by  the  Father  from  everlasting  ;  now  this  marriage  being  determined  by  the  whole  Trinity, 
 anil  who  the  spouse  should  be  that  the  Second  Person  should  marry  ;  when  the  fulness  of 
 time  was  come,  the  Father  sent  him  into  the  world  on  this  glorious  and  gracious  design  ; 
 hence  he  said,  "  I  proceeded  and  came  from  G>jd  ;  neither  came  I  of  myself,  but  he  sent 
 me,"  John  viii.  4:^. 
 
 III.  A  man  that  designs  to  marry,  maketh  choice  of  the  person  he  purposeth  to  espouse. 
 So  Jesus  Christ  with  all  cordial  affections  made  choice  of  God's  elect  seed  amongst  the 
 fallen  lump  of  mankind,  whom  he  designed  to  redeem  and  betroth  to  himself  for  ever  : 
 "  For  verily  he  took  not  on  him  the  nature  of  angels,  but  he  took  on  him  the  seed  of  Abra- 
 ham," Heb.  ii.  16. 
 
 IV.  When  a  man  hath  fixed  upon  the  object  he  designs  to  marry,  he  contrives  the  pro- 
 per way  and  method,  in  order  to  the  accomplishment  of  his  design  and  purpose  ;  so  the 
 Son  of  God  consulted  with  the  Father,  what  was  best  and  fittest  to  be  done,  that  he  might 
 bring  to  pass  and  actually  accomplish  this  his  glorious  design,  the  result  of  which  was, 
 
 1.  That  the  Son  of  God  enters  first  into  a  holy  compact  or  covenant  with     -what  w«» 
 the  Father,  and  so  became  a  covenanting  party  or  common  Head,  Representa-     agreed  upon 
 five,  and  Surety  for  all  God's  elect  who  were  his  intended  sjiouse.  of  God'must 
 
 2.  That  he  must  marry  (or  take  in'o  uuion  with  his  divine  person  the  na-     do  in  order 
 ture  of  his  elect,  or)  fallen  mankind,  and  so  be  incarnate,  in  the  Hesh,  in  the     and  marry 
 womb  of  a  virgin  ;  for  if  he  was  not  flesh  of  our  flesh,  and  bone  of  our  bone,     '^°^'  *'*"'• 
 he  could  not  be  a  proper  Mediator  between  God  and  man,  neither  could  he  be  a  fit  and 
 proper  Bridegroom  to  espouse  and  marry  us,  but,  "  Forasmuch  as  the  children  are  par- 
 takers of  flesh  and  blood,  he  also  liimself  took  part  of  the  same,"  lleb.  ii.  14. 
 
 3.  That  in  taking  on  him  our  nature  he  became  our  kinsman,  and  so  had  the  right  of 
 redemption  fell  upon  hira,  and  thereby  also  was  obliged  to  espouse  us  unto  himself,  (or  aU 
 that  were  given  to  him  by  the  Father.)  And, 
 
CnO  THE    rATJABr.K    OF    THE    VTl^K    AXD    FOOLISH    VinniN'S.  [book   III. 
 
 4.  That  in  that  nature  he  must  work  out  a  jierfect  and  complete  rigliteousness,  which 
 the  sacred  law  of  God  required,  and  because  the  intended  spouse  was  fallen  under  God's 
 high  pleasure  for  treason  and  rebellion,  (in  violating  the  sacred  law  of  heaven)  and  was 
 also  condemned  to  die,  (and  none  but  he  alone  could  satisfy  for  her  horrid  crimes)  he  fore- 
 saw it  was  absolutely  uecessary  that  concerning  the  flesh  he  must  be  put  to  death  for  her, 
 or  in  her  stead  and  room,  to  all  which  he  heartily  agreed,  and  obliged  himself  to  the  Fa- 
 ther in  the  said  covenant  to  do,  and  readily  took  th;it  long  journey  from  heaven  to  earth, 
 to  be  clothed  with  our  nature,  and  in  garments  dipped  in  blood,  so  became  a  suitor,  to  woe 
 and  entreat  the  sinner's  love  and  affections. 
 
 Stop  here,  and  wonder,  0  my  soul !  0  what  a  journey  did  the  Son  of  God  take  upon 
 him  !  and  what  glory  did  he  leave,  and  into  what  a  dolesome  land  of  darkness  and  horror  did 
 he  come,  and  what  great  abasement,  ignominy,  shame  and  spitting  upon,  expose  himself  un- 
 to !  and  what  a  cursed  death  did  he  die,  that  he  might  become  the  Bridegroom  of  our  souls  1 
 
 V.  A  man  that  hath  fixed  his  love  on  a  person  (he  hath  thoughts  to  espouse)  propounds 
 questions  to  her,  among  which  this  is  one,  i.  e.,  whether  she  be  not  pre-engaged  ?  and  if 
 she  be  (through  folly  in  a  wicked  way  to  her  utter  undoing)  he  strives  to  break  otf  such  a 
 Sinners  were  siuful  and  unlawful  Contract.  Now  the  Son  of  God  well  knew  that  sinners 
 to^manycur-  '^^^om  he  designed  to  espouse,  were  entangled  in  love  iu  a  wicked  way,  and 
 sed  lovers  to  then:  utter  ruin,  with  many  lovers,  viz.,  with  this  sensual  world  and  their 
 comes  to  woo  own  horrid  lusts,  and  that  many  of  them  also  were  fallen  in  love  with  their 
 tiium.  own  righteousness  :  which  unjust  contract  he  strives  to  break,  and  disentangle 
 each  soul  from  all  those  soul-undoing  lovers,  and  this  he  intimated  when  he  said,  "  Unless 
 a  man  deny  himself,  and  take  up  his  cross  and  follow  me,  he  cannot  be  my  disciple,"  jMatt. 
 xvi.  24.  Nay,  moreover,  that  such  that  espouse  him  must  hate  all  things  for  his  sake,  "If 
 any  man  come  to  me,  and  hate  not  his  father,  and  mother,  and  wife,  and  children,  and 
 brethren  and  sisters,  and  his  own  life  also,  he  cannot  be  my  disciple,"  Lukexiv.  20.  That 
 is,  Christ  must  have  the  preference,  or  have  the  sinner's  chiefest  love,  and  affections  of  his 
 heart ;  the  lesser  love  in  scripture  is  called  a  hatred,  Leah  was  said  to  be  hated,  because 
 Gen.xxix.3i.     Jacob  loved  llachel  above  her. 
 
 VI.  A  man  that  designs  to  become  a  bridegroom,  discovers  his  intentions  to  the  person, 
 and  makes  offers  of  his  love  to  lier,  so  the  Son  of  God  discovers  to  sinners  his  great  love, 
 and  also  makes  most  gracious  oflers  of  his  endeared  love  unto  them. 
 
 1.  He  discovers  the  earliness  of  it  to  them  ;  the  Father  gave  him,  "  Yea,  I  have  loved 
 thee  with  an  everlasting  love,"  Jer.  xxxi.  3.  2.  By  his  entering  into  that  covenant  (i 
 mentioned)  with  the  Father  for  them.  3.  By  taking  our  nature  into  union  with  his  divine 
 person.  4.  By  his  undergoing  all  those  hard  things  for  our  sakes,  as  reproaches,  spitting 
 on,  plucking  off  the  hair,  and  by  being  made  a  curse  for  us,  and  in  dying  the  ignominious 
 Christ  dis-  death  of  the  cross,  5.  By  coming  to  the  sinner's  door,  standing  long,  and 
 cariy^hislovc  knocking  there.  6.  l?y  sending  his  servants  (his  ministers  |  as  his  spokes- 
 th  t  ^'°"''"  ifS"'  ^0  entreat  and  beseech  them  to  grant  him  their  h)ve  and  affections.  7. 
 /ziveiitohini.  By  his  own  importunate  invitations,  saying,  "behold  me,  behold  me,'" — "  0 
 Kev.  iii.  20.  come  to  the  waters,"  &c., — "  Come  to  me  all  }"e  that  labour,  and  are  heavy 
 laden,"  Matt.  xi.  28.  And  multitudes  of  the  like  gracious  invitations.  8.  By  the  many 
 promises  he  hath  made  to  them  that  receive  and  embrace  him  in  the  arms  of  their  fiiitli. 
 
 VU.  A  faithful  lover  respecteth  the  person  of  his  intended  bride,  tlian  more  than  her 
 wealth,  beauty,  or  any  thing  whatsoever.  Brethren,  Jesus  Christ  sees  nothing  in  sinners 
 to  move  his  affections  ;  for  they  have  neither  beauty,  wealth,  honour,  nor  good  conditions, 
 being  in  themselves  filthy,  deformed,  lying  polluted  in  their  blood,  and  enemies  to  him. 
 
 Yin.  A  lover  uses  all  due  means  and  the  strongest  argmnentshe  can,  to  engage  the  af- 
 what  arK.ii-  fections  of  the  person  he  loves,  so  Jesus  Christ  uses  most  strong  and  powerful 
 tisetii  to  ob-  arguments  to  obtain  the  sinner's  love  and  aflections,  and  1.  What  can  be 
 love  and"!"  gi'^ate'",  than  the  worth,  dignity,  and  glory  of  his  person  ?  "  I  and  my  Fa- 
 jcciions,  ther  are  one."     "  I  am  the  root  and  offspring  of  David,  the  briglit  and 
 
 morning  star,"  Rev.  xxii.  16.  "  The  brightness  of  the  Father's  glory,  and  the  express 
 image  of  his  person,''  Heb.  i.  3.  2.  He  mentioneth  also  the  greatness,  strength,  and  sin- 
 Heb.  i.  2.  cerity  of  his  love.     3.  His  wonderful  riches,  being  the  heir  of  all  things.     4. 
 
 See  the  para-  His  shedding  of  his  blood.  5.  The  greatness  of  his  beauty.  G.  His  admirable 
 uRe  si'ipi'i"r!^''  wisdom.  7.  The  gi'eatness  of  his  power.  8.  The  sweetness,  meekness,  and 
 John  iii.  36.  Invmbleness  of  his  spirit.  9.  Also  the  necessity  sinners  have  of  him.  10.  And 
 the  groat  benefits  all  that  receive  him  shall  partake  of  by  him.  "  He  that  hath  the  Son  hath 
 Bom.  V.  6.  hfe,"  1  John  v.  12.  11.  He  sheds  his  love  abroad  in  their  hearts,  by  the 
 Holy  Ghost.     Yea,     12.     lie  eircuiijcisi^s  their  heprts  tu  love  him. 
 
SERJr.  XVII.]        THE  r.vr.ABi.F.  or  fiiF.  wise  and  rodLisn  viRGixs.  G5i 
 
 IX.  A  lovcv,  when  ho  liatli  obtained  the  full  consent  of  the  person  beloveJ,  espouscth 
 ami  marries  her,  so  Jesus  Christ  having  obtained  tiie  full  consent  of  sinners,     Hoe.  ii.  so. 
 espousetli,  betroths,  and  marries  them  to  himself,  "  For  I  am  married  to  you  saith  the 
 Lord,"  Jer.  iii.  11.     The  Lotd  is  thine  husband. 
 
 X.  Tlie  Bridegroom  hath  the  bride,  she  is  his  only.  "  I  am  my  beloved's,  and  he  is 
 mine."  '•  He  that  hath  the  bride  is  the  bridegroom."  Belivers  ai-e  his  many  ways .  (1.) 
 By  virtue  of  election,  or  by  his  and  his  Fathers  choice.  ('2.)  His  by  the  solemn  j,,,^^  ^ 
 covenant  between  the  Father  and  himself,  by  which  covenant  they  were  given  ways  Christ 
 to  him.  "  Tliine  they  were,  and  thon  gavest  them  to  me,"  John  xvii.  0.  (3.)  cium,"to  be- 
 And  his  we  are  also  by  the  right  of  redemption,  he  bought  and  purchased  ''i-'vcra. 
 theiu.  (4.)  His  by  virtue  of  conquest ;  he  hath  overcome  them,  and  all  their  enemies  who 
 had  power  over  them,  and  kept  them  in  bondage  and  slavery.  (5.)  His  by  the  holy  re- 
 signation of  themselves  to  him.  They  renounce  all  other  lovers,  and  cleave  to  Jesus  Christ. 
 
 XI.  The  bridegroom  (if  a  prince  or  a  noble  person)  settles  a  rich  dowry  ci,rist  scitiea 
 upon  his  bride,  so  Jesus  Christ  settles  upon  every  behever  a  vast  dowry,  or  a  rich  dowry 
 bestows  on  them,  a  vast  inheritance  ;  for  he  makes  them  joint  heirs  with  him-  "pouse. 
 self,  and  makes  over  a  crown  and  kingdom  to  them.  jj^  rcjoiceth 
 
 XH.  A  bridegrom  rcjoiceth  over  his  bride  ;  so  doth  the  Lord  Jesus  Christ,     over        iiis 
 "  As  a  young  man  marrieth  a  virgin,  so  shall  thy  sons  marry  thee  ;  and  as 
 the  bridegroom  rcjoiceth  over  the  bride,  so  shall  thy  God  rejoice  over  thee,"  Isa.  Ixii.  4,  5. 
 
 XIU.  A  bridegroom  marrying  his  bride  (if  she  was  in  debt,  and  in  danger 
 of  an  arrest)  she  is  thereby  discharged  from  all  fear  and  danger,  for  her  hus-     fy","g "",*'" 
 band  is  accountable  for  all  she  owed,  so  by  the  Lord  Jesns  marrying  poor  sinners,     they  are  cus- 
 (they  being  before  far  in  debt,  owing  ten  thousand  talents)  tliey  are  thereby     feur'^rf   an" 
 freed,  and  discharged  of  all  danger  and  fear  of  being  arrested  by  divine  jus-     a"e8t. 
 tice,  and  sent  to  the  eternal  prison  of  liell  and  divine  wrath. 
 
 XIV.  The  person  that  a  prince  espouseth  and  marries,  (though  she  was  never  so  mean 
 and  ignoble  before,  is  thereby  raised  to  great  honour,  having  his  name  put  upon  lier, "and 
 is  become  a  queen,  and  hath  also  his  own  retinue,  or  a  noble  guard,  to  wait  upon  lier ;  so 
 all  believers  Christ  man-ies,  (who  were  mean,  ignoble,  and  base-born,)  are  thereby  raised  to 
 great  honour,  and  are  called  by  Christ's  name,  and  have  the  holy  angels  to  be  their  retinue, 
 to  guard  and  wait  upon  them.  "They  minister  to  them  that  shall  be  heirs  of  salvation," 
 Heb.  i.  14. 
 
 XV.  A  bridegroom  sympathizeth  with  his  bride  in  all  her  afflictions,  if  he  be  a  wise, 
 sincere,  and  faithful  person.  So  doth  the  Lord  Jesus.  "In  all  their  afflictions  he  was  afflicted, 
 and  the  angel  of  his  presence  saved  them;  in  his  love  and  in  his  pity  he  redeemed  them,  and 
 he  bare  them,  and  carried  them  all  the  days  of  old,"  Isa.  Ixiii.  'J. 
 
 X\T.  A  bridegroom  makes  great  preparations  for  the  marriage-da}',  and  on  that  day 
 both  arc  very  gloriously  adorned.  ]\Iy  brethren,  thougii  believers  are  espoused  and  secretly 
 manned  to  Jesus  Christ,  yet  there  is  a  day  appointed  for  the  public  solemnization  of  their 
 marriage,  when  the  bride  will  have  made  herself  ready  ;  and  in  that  day  the  king  will 
 appear  ui  his  glory,  and  shine  brighter  than  the  sun  in  his  strength,  in  all  his  amazing  gran- 
 deur, and  "At  his  right  hand  shall  stand  the  queen  in  gold  of  Ophir,"  Psal.  xlv.  9,  and  hence 
 it  is  said,  ""SVhon  Christ,  who  is  our  hfe, shall  appear,  we  shall  also  appear  wth  him  in  glory." 
 Col.  iii.  3,  4.  And  indeed  (as  I  conceive,)  this  is  partly  the  day  to  which  this  parable 
 refers ;  for  though  the  bridegi'oom's  coming  nuiy  refer  to  his  more  glorious  appearance  in 
 the  last  daj's  ;  yet,  (as  was  hinted,)  it  may  likewise  refer  to  his  personal  coming. 
 
 17.  The  bridegroom  at  the  marriage-day,  hath  many  virgins  to  attend  him,  or  wait  upon 
 him  ;  it  was  so  amongst  the  Jews.  So  many  virgins  shall  go  forth  with  theii-  lamps  to  meet 
 Jesus  Christ,  and  wait  upon  him  at  his  glorious  appearance  ;  but  more  of  that  hereafter. 
 
 Secondly,  Jesus  Christ  excels  all  otlier  bridegrooms  in  many  respects. 
 
 1.  What  noble  and  high-born  prince  ever  set  his  heart  upon  such  a  mean,  low,  base,  and 
 ignoble  person,  as  Jesus  Christ  ever  did  ?  He  loved  a  leper  ;  set  his  heart  upon  such  that 
 weie  very  poor,  naked,  and  loathsome  creatures ;  even  such  that  were  condemned  and  cursed 
 by  the  law,  and  full  of  sores  and  filthy  ulcers  also. 
 
 2.  Jesus  Christ  became  poor  to  make  his  bride  i  ich.  "  For  you  know  the  grace  of  our 
 I>ord  Jesus  Christ,  that  though  he  was  ricli,  yet  for  our  salces  he  became  poor,  that  ye 
 through  his  poverty  miglit  be  made  rich,"  2  Cor.  viii.  '.1. 
 
 3.  Christ,  the  spiritual  Bridegroom,  hiid  down  his  lile,  or  shed  his  own  most  precious  blood 
 to  redeem  his  intended  bride,  in  which  he  excels  all  bridegrooms  that  ever  were.  Some  h.ive 
 died  for  love,  (it  is  true,)  because  they  cJukl  not  obtain  the  object  beloved ;  but  Jesus  Christ 
 
652  THE   PiUilABLE    OF    THE   WISE    AND    FOOLISH    VIRGINS.  [bOOK    DI. 
 
 (lied  to  obtain  our  love  ;  he  could  never  enjoy  his  spouse,  unless  he  died  in  her  stead. 
 
 4.  This  Bridegroom  confers  beauty  on  his  bride  ;  he  makes  her  comely,  who  naturally 
 was  filthy  and  very  deformed,  which  no  other  bridegroom  ever  did,  nor  can  do.  "  And  thou 
 wast  exceeding  beautiful.  And  thy  renown  went  forth  among  the  heathen  for  tliy  beauty, 
 for  it  was  perfect  through  my  comeliness  which  I  put  upon  thee,  saith  the  Lord  God,"  Ezek. 
 xvi.  13,  14. 
 
 5.  Bridegrooms  among  men,  do  not  usually  clothe  and  adorn  their  brides,  or  the  persons 
 they  court,  at  their  own  [iroper  charge  ;  but  Jesus  Christ  puts  on  his  bride,  the  glorious  wed- 
 ding-robe whom  he  found  naked  or  covered  only  with  filthy  rags,  and  also  the  garment  he 
 puts  upon  her,  is  of  "  wrought  gold,  she  shall  be  brought  unto  the  king  in  raiment  of  needle- 
 work," etc.,  Psal.  xlv.  13. 
 
 6.  Many  other  bridegrooms  cool  in  a  short  time  in  their  love  and  affections ;  but  Jesus 
 Christ  never  decays  or  cools  in  his  love  to  his  beloved  bride,  but  his  love  is  ever  the  same, 
 and  a  love  that  passeth  knowledge  ;  the  height,  length,  depth,  and  breadth  thereof  is  infinite. 
 
 7.  Other  bridegi-ooms  are  sometimes  absent  from  their  brides,  and  evils  befal  them, 
 which  they  neither  know  nor  are  able  to  prevent.  But  Jesus  Christ  is  always  with  be- 
 lievers, and  nothing  can  befal  them  without  bis  knowledge, and  that  which  will  not  he  for 
 their  good  he  will  prevent.  "  Lo  I  am  with  you  always  to  the  end  of  the  world,"  Matt,  xviii. 
 28.  "  The  wrath  of  man  shall  praise  thee,  and  the  remainder  of  wrath  thou  wilt  restrain," 
 Psal.  Ixxvi.  10. 
 
 8.  Other  bridegrooms  and  husbands  die,  and  oftentimes  leave  their  wives  widows,  but 
 Christ  never  dies.  "  I  am  he  that  liveth  and  was  dead,  and  behold  I  live  for  evermore, 
 amen,  and  have  the  keys  of  hell  and  death,"  Piev.  i.  18. 
 
 9.  Death  breaks  that  union  that  is  between  earthly  husbands  and  their  wives,  and  they  live 
 but  a  short  time  together,  (though  it  be  sixty  years,  it  is  comparatively  but  a  moment,)  but 
 Christ  and  his  spouse  shall  live  together  for  ever ;  death  cannot  dissolve  this  marriage  Icnot ; 
 in  all  which  respects,  and  many  more,  it  appears  that  Jesus  Ciuistfar  excels  all  otlier  bride- 
 grooms on  earth,  or  that  ever  lived. 
 
 APPLICATION. 
 
 1.  It  may  be  improved  by  way  of  admiration.  Strange,  doth  the  Creator  court  the  crea- 
 ture !  an  abused  prince  fall  in  love  with  a  rebellious  and  traitorous  subject! 
 
 AVonder  at  the  condescension  of  the  Son  of  God  !  doth  he  assume  our  nature,  and  become 
 man,  that  he  may  be  a  proper  and  fit  Bridegroom  of  our  souls,  and  undergo  so  many  in- 
 dignities and  heart-breaking  sorrows,  to  make  us  so  near  unto  him,  as  to  be  his  dear  bride 
 and  spouse,  and  lie  in  his  bosom  for  ever  ;  this  will  be  matter  of  our  admiration  to  all  eternity. 
 
 2.  0  sinners,  will  you  not  fall  in  love  with  Jesus  Christ  ?  Can  you  refuse  such  an  oflfer? 
 If  you  do,  how  will  you  look  him  in  the  face  in  the  gi-eat  day  ?  He  is  a  coming,  his  day  is 
 near.    "Behold  the  Bridegroom  cometh,"  &e.,anddo  you  makeno  preparation  to  meet  him? 
 
 3.  Wliat  say  you  who  are  the  virgins?  I  fear  you  are  asleep,  however  let  all  tremble. 
 It  seems  there  are  many  foolish  virgins  in  the  church  at  the  time  when  Christ  comes. 
 You  may  hate  idolatry  and  all  false  worship,  and  yet  be  but  foolish  virgins.  My  brethren, 
 is  it  not  hitjh  time  to  rouse  out  of  sleep,  and  look  out.  and  prepare,  when  the  Bridegroom 
 is  just  at  the  door  ?  let  us  all  arise,  get  upon  the  watch,  and  look  out. 
 
 SERMON    XIX. 
 
 "  Then  shall  the  kingdmn  of  heaven  he  likened  to  ten  virgins,  which  took  their  lamps"   &e. 
 —Matt.  XXV.  1. 
 
 Lamps    siE-     You  have  heard  the  kingdom  of  heaven  signifieth  here  the  visible  church,  and 
 profession  of    by  the  virgins  are  meant  professors  of  the  true  religion,  and  members  of  the 
 and  t^e^true     church,  and  by  the  Bridegroom  is  meant  the  Lord  Jesus  Christ. 
 worship     of        I  shall  uow  proceed.     "  And  took  then-  lamps." 
 *^°*"  1.     I  shall  show  you  what  these  lamps  are. 
 
 2.     Show  to  what  custom  our  Saviour  here  doth  refer.  '- 
 
 Commonly  by  lamps  here,  is  understood  a  visible  owning  of  Christ,  or  the  profession  of 
 faith,  which  all  the  members  of  the  visible  chiu-ch  should  take  and  h.jld  fast,  viz.,  continue 
 
SKRM.   XIX.]  THE   PARADLK   OF   fllK   WISE    AND   FOOLISH    VIKGINS.  G53 
 
 in  the  practice  of  all  the  ordinances  of  the  gospel,  and  so  maintain  the  public  worship  of 
 God,  and  the  profession  of  this  faith  ;  aU  these  virgins  were  found,  they  all  took  their  lamiis. 
 Yet  a  reverend  author  saith,  "  Lamps  signify  the  readiness  of  the  cliurelies  to  meet  Jesus 
 Christ."  And  according  to  another  author  [whu  wrote  upon  this  jiarable),  ^^J-  ^^^P- 
 "the  taking  their  lamps  is  meant  the  furnishing  themselves  with  what  might  be  tcuvirems.p. 
 of  use  to  lead  them  iu  their  way  at  such  a  time."  j'r.      ston- 
 
 AU  (it  is  true,)  ought  to  be  ready,  but  five  of  them  were  not  ready  ;  yet  all  "^m- 
 took  their  lamps  ;  therefore  lamps  (1  humbly  conceive,)  cannot  refer  to  a  readiness  to  meet 
 Clirist,  thoiigl)  none  can  be  ready  to  meet  hira,  who  take  nut  their  lamps,  or  hold  not  fast 
 the  profession  of  their  faith.  It  is  the  trimming  our  lamps,  and  having  them  lighted,  and 
 burning  clearly,  and  also  having  oil  in  our  vessels,  that  renders  us  to  be  ready  to  meet  the 
 Bridegroom. 
 
 And  as  to  what  the  other  author  saith,  I  answer,  What  can  be  of  gi'eater  use  to  lead  us 
 (more  visibly  and  externally,)  in  our  way,  in  order  to  meet  the  Lord  Jesus  Christ,  "  than 
 the  holding  fast  the  form  of  sound  words,"  or  a  constant  maintaining  and  keeping  up  the 
 public  worship  of  God,  and  profession  of  our  faith  ? 
 
 All  the  virgins  took  their  lamps;  viz.,  they  had  all  the  lamps  of  a  visible  and  external 
 profession,  and  were  ileemed  true  worshippers  of  God.     But, 
 
 For  the  further  clearing  of  this,  I  shall  show  you  how  fitly  a  visible  profession  of  the  gos- 
 pel may  be  compared  to  a  lamp. 
 
 I.  A  lamp  is  provided  to  contain  oil,  that  it  may  give  light  to  ourselves  whyavisibie 
 and  others  in  the  night.  So  a  Christian  should  have  grace,  that  his  lamp  of  oranextemai 
 profession  may  give  light  to  himself  and  to  others.  a™  famp"  "is 
 
 II.  A  lamp  may  be  empty  of  oil,  or  have  but  a  very  little  in  it.  So  a  man  compared  to 
 may  have  (or  make)  a  profession  of  religion,  and  have  no  true  grace  (or  only 
 
 a  little  common  grace,)  iu  his  heart ;  for  it  was  only  that  which  made  the  lamps  of  the  fool- 
 ish virgins  to  blaze  a  short  time,  for  had  they  had  the  true  and  proper  oil,  their  lamps  had 
 not  gone  out;  because  to  true  believers  more  grace  is  promised,  and  all  their  needs  "shall 
 continually  be  supplied,  according  to  "  the  riches  of  glory  that  is  in  Christ,  or  according  to 
 that  abundant  grace  that  is  iu  him,"  Phil.  i.  19. 
 
 III.  A  lamp  must  be  supplied  with  oil  from  another  vessel.  So  a  believer's  lamp  of 
 profession  must  be  supplied  with  spiritual  oil,  and  that  from  a  two-fold  vessel,  (or  else  their 
 profession  will  soon  go  out,  and  give  no  light  in  this  dark  world.)  (1.)  Primarily  and  me- 
 diatively  from  Jesus  Christ,  who  is  the  fountain-vessel  of  all  grace.  (2.)  More  imme- 
 diately (and  in  a  secondary  manner,)  a  beUever's  lamp  of  profession  must  be  supphed  fi-om 
 witliin,  I  mean  his  o^\-n  heart.  It  is  said,  ver.  4,  "  The  wise  took  oil  in  their  vessels  ;"  that 
 is,  (as  I  conceive)  they  had  true  spiritual  oil,  (or  true  faith,  true  grace)  in  their  own  hearts  ; 
 and  he  that  hath  only  a  lamp  of  profession,  and  not  oil  in  his  vessel,  wiU  find  his  lamp  not 
 bum,  and  give  Ught  but  a  little  time  :  but  the  wise  not  only  profess,  but  also  possess  Jesus 
 Christ  in  their  souls. 
 
 IV.  Lamps  may  have  much  oil  put  into  them  at  first ;  but  that  may  not  be  sufficient,  they 
 must  be  recruited,  more  must  be  put  m  ;  nay,  they  must  be  often  supplied  with  more  fresh 
 oil  from  some  vessel  or  another.  So  a  trae  believer  may  receive  a  good  measure  of  grace, 
 when  he  was  first  converted,  he  received  the  grace  of  faith,  the  grace  of  love,  hope,  patience, 
 humility,  &c.  But  notmthstanding  this,  yet  he  needs  more  gi-ace,  or  an  increase,  an  ad- 
 dition, or  further,  and  fresh  supplies  of  gi-ace  in  his  heart,  to  furnish  his  lamp  of  profession,  to 
 make  it  burn  continually,  clearly,  and  not  go  out. 
 
 V.  It  is  oil  which  makes  a  lamp  to  burn,  and  to  give  light  to  him  that  hath  it,  and  to  others 
 also,  or  otherwise  the  bare  empty  lamp  signifies  just  nothing :  so  it  is  true  grace  in  daily  ex- 
 ercise that  makes  a  professor  in  his  conversation  to  give  hght,  and  to  shine  in  holiness,  by 
 which  his  profession  tends  to  his  own  profit,  and  to  the  benefit  of  others.  A  bare  profession 
 signifies  just  nothing  without  true  gi-ace  and  holiness.  "  Let  your  light  so  shine  before  men, 
 that  they  may  see  your  good  works,  and  glorify  your  Father,  which  is  in  heaven,"  Matt.  v.  16. 
 
 VI.  Lamps  must  be  daily  trimmed,  or  else  they  will  burn  very  dimly,  and  give  but  little 
 light,  the  trimming  a  lamp  (or  candle),  is  to  prevent  what  hinders  (or  obstructs)  its  burning ; 
 (we  sometimes  say,  there  is  a  thief  in  candle)  the  lamp  or  candle  must  be  snuft'ed,  or  dead 
 ashes,  or  something  or  another  may  hinder  its  burning  clearly,  so  as  to  give  a  good  light. 
 Even  so  must  the  lamp  of  profession  be  carefully  trimmed,  or  everything  be  a  lamp 
 removed  that  may  prevent,  hinder,  or  obstruct  a  Christian  profession  from  giv-  g'/viTu'l-isar 
 ing  a  clear  light.  Sin  is  like  a  thief  m  the  candle,  it  will  waste  it,  and  spoil  or  n^'i"- 
 liinder  a  mans  profession  from  shining,  or  the  corruptions  of  the  heart,  the  lusts  of  the  fiesh, 
 
G54  THE   PARAELr,    OF    THE   WISE   AND   FOOLISH  VIRGIN'?.  [nOOK    III. 
 
 and  innrdmate  love  of  the  world,  are  like  unto  dead  ashes,  that  hinder  the  lamp  of  profes- 
 Rom.  Tiii.  13.  sion  from  burning  clear  and  bright.  Therefore  sin  and  corruptions  through  the 
 Spirit  must  be  mortilied.  Brethren,  we  must  top  or  snuff  the  lamps  of  profession,  or  take 
 away  the  dead  ashes  of  unbehef,  pride,  carnality,  and  formality,  or  else  our  lamps  will  burn 
 very  dim,  and  be  ready  to  go  out — and  indeed  the  lamp  of  hypocrites,  though  they  for  a 
 time  seem  to  blaze  or  shine,  yet  they  go  in  a  little  time  quite  out,  which  is  occasioned, 
 
 1.  By  reason  they  had  not  the  right  oil,  it  was  counterfeit  gi-ace,  or  not  the  right  lamp- 
 oil,  or  the  true  faith  of  God's  elect. 
 
 2.  It  comes  to  pass  also  for  want  of  trimming  their  lamps,  they  neglect  their  hearts, 
 and  are  remiss  in  tlieir  lives,  and  sutler  corruption,  deadncss,  and  carnality,  to  prevail  in 
 them  ;  for  though  it  was  but  common  grace  that  made  their  lamps  to  give  any  light,  yet  had 
 they  trimmed  them,  or  took  more  care  of  their  outward  conversations,  their  profession  might 
 have  given  more  light,  and  have  burned  longer  also. 
 
 VII.  The  going  out  of  the  lamp  in  a  dark  night  is  a  very  dismal  and  ilangcrous  thing,  es- 
 ]iccially  when  a  person  hath  the  greatest  need  of  it ;  so  it  is  a  dismal  thing  for  a  professur  to 
 iiave  the  lamp  of  profession  to  go  out  in  the  dark  time  of  temptation,  or  in  a  time  of  dark  pro- 
 vidences, or  perhaps  just-before  the  Bridegroom's  coming. 
 
 Secondly,  To  wliat  custom  doth  our  Saviour  here  refer,  or  by  taking  lamps  alludeth  unto? 
 
 1.  Answ.  No  doubt  our  Lord  hereby  alludes  to  the  custom  of  the  Jews  and  otlier  people  in 
 those  eastern  countries,  who  held  their  nuptial  or  marriage  feasts  in  the  night,  from  whence 
 tliis  parable  is  taken.  The  custom  was  this,  viz. : — Young  men  and  virgins  in  the  night 
 went  forth  to  meet  the  bridegroom,  as  he  was  coming  to  the  marriage  chamber  ;  among  the 
 Grotias.  Jews,it  was  with  lamps,  and  amongtheRomans  with  torches.  Among  the  Jews 
 all  that  were  in^'ited  were  bid  to  bring  then-  hm-ning  lamps  with  them,  and  by  the  bright  shin- 
 'ihe  custom  ing,  or  clear  hght  of  their  lamps,  the  glory  of  the  marriage  solemnities  was 
 at  ''"'  t'heir  ™"ch  greater,  the  hght  of  those  lamps  shining  by  them  ;  and  such  who  had 
 weddiuKs.         not  lamps  lighted  and  burning,  were  not  admitted  into  tlie  wedding-chamber. 
 
 2.  Our  Saviour  also  may  allude  to  lamps  here,  because  a  lamp  or  a  candle  is  a  proper  light 
 for  us  in  the  night ;  and  hence  David  saith,  "  Thy  word  is  a  lamp  imto  my  feet,"  Psal.  cxLx. 
 105;  not  only  a  light  as  of  the  sun  by  day,  or  in  prosperity,  but  as  a  lamp  in  the  night  of  ad- 
 versity, or  under  dismal  and  dark  dispensations,  or  amazing  providences,  and  times  of  temp- 
 tation. 
 
 3.  A  lamp  burning  w^ith  clear  light,  may  denote  a  true  believer's  readiness  for  to  meet 
 the  Bridegroom  in  the  marriage-chamber  ;  the  righteousness  of  the  saints  in  Sion  ''  is  com- 
 pared to  a  lamp  that  bumeth,  and  to  this  our  Lord  alludeth  in  another  place  :  "  Let  j'our  loins 
 be  girded,  and  your  lights  burning,  and  you  yourselves  like  unto  men  that  wait  for  their  Lord, 
 when  he  will  return  from  the  wedding,  that  when  he  cometh  and  knocketh  they  may  open 
 unto  him  immediately,"  Luke  xii.  ,33,  36.  That  is,  be  every  way  ready.  The  Bridegroom 
 being  come  to  the  marriage-chamber  amongst  the  Jews,  it  seems  on  a  sudden  knocked,  to  let 
 the  virgins  of  the  bride-cbamher  in  ;  but  none,  as  I  said,  were  admitted  but  such  who  had 
 their  lamps  lighted  and  clearly  burning.  So  none  shall  he  admitted  into  the  marriage-cham- 
 ber by  Jesus  Christ,  but  such  who  are  ready,  having  not  only  lamps,  but  oil  in  their  vessels, 
 and  who  in  grace  and  holiness  shine  m  their  conversation. 
 
 Some  in  our  days  pretend  to  have  oil  in  their  vessels  (i.  e.),  saving  grace  in  their  hearts, 
 who  have  not  right-made  lamps,  that  is,  they  have  not  the  true  profession  of  the  Christian 
 faith  ;  they  boast  of  the  power  of  godliness,  but  contemn  the  true  form,  or  have  not  kept 
 Kom.  vi.  17.    that  form  of  doctrine  that  was  once  delivered  by  Christ  and  his  apostles. 
 
 It  is  also  called  the  "  form  of  sound  words,  and  also  the  form  of  godliness."  These  men 
 "  have  a  form  of  their  own"  de\isiug,  2  Tim.  i.  13,iii.  5,  but  neither  have  the  true  consti- 
 tution of  a  gospel  church,  nor  the  doctrine  and  discipline  thereof,  hut  pretend  to  walk  by  the 
 li"ht  which  is  witliin  them  (and  in  all  men),  which  cannot  either  discover  the  true  Christ, 
 tiie  true  faith,  nor  the  true  church  :  for  neither  of  these  are  known  but  by  the  gospel,  (or 
 the  sacred  word  of  God) — it  is  good  and  commendable  to  have  lamps,  nay,  absolutely  ne- 
 cessary, and  such  that  are  also  fashioned  by  the  nnerring  pattern,  though  without  oil  that 
 lamp  will  avail  no  man  anything,  we  must  have  both  the  form  and  the  power  of  godliness. 
 
 "  And  went  forth,"  etc. 
 
 1.  Ti>eir  going  forth  doth  doubtless  imply  that  all  these  virgins  looked  upon  themselves 
 to  be  chosen  and  invited  persons,  (or  such  that  were  called  to  attend  the  bridegroom  on 
 tiie  marriage  day)  i.  e.,  they  all  thought  themselves  to  be  saints  and  godly  Christians, 
 though  some  of  them  were  mistaken. 
 
 2.  Their  going  forth  may  denote  their  great  expectation  of  being  received  and  kindly  en- 
 
SEKM.   XIX.l  THE   PARABLE    OF    THE   WISE    AND   rOOLlSU   VlllGI.VS.  055 
 
 tertained  by  Jesus  Christ,  when  he  comes  ;  this  certainly  must  needs  be  meant  hereby :  who 
 would  go  forth  to  meet  the  bridegroom  as  virgins  of  thu  niarriage-clmniber.  (according  to  the 
 custom  of  the  people  in  tliose  eastern  nations)  that  did  nut  conclude  they  were  some  of  those 
 select  and  chosen  ones,  to  attend  the  bridegroum  ? 
 
 0.  It  may  also  signify  that  desire  and  longing  which  they  seemed  to  have,  to  see  and  be- 
 hold the  Lord  Jesus  Christ  at  his  coming. 
 
 4.  Their  going  forth  be  sure  denotes  that  visible  profession  they  made  of  Jesus  Christ, 
 owning  his  worship  and  ordinances,  Avhich  our  Lord  hath  appointed  to  remain  in  the  church 
 until  he  comes,  as  baptism  and  the  Lord's  suiiper  :  "  Let  us  go  forth  to  him  without  the 
 camp,  bearing  his  reproach."  To  this  also  the  Holy  Ghost  alludes  in  the  sacred  song,  "  Go 
 thou  forth  by  tlie  footsteps  of  the  flock,"  Cant.  i.  7. 
 
 5.  This  going  forth  to  meet  the  bridegroom  in  the  wise  nrgins,  may  denote  their  great 
 love  and  affections  to  the  Lord  Jesus  Christ,  and  their  longings  to  see  him,  as  when  Isaac 
 went  forth  to  meet  Rebecca  ;  and  Joseph  wont  forth  to  meet  his  father  Jacob,  Gen.  xlvi. 
 2d;  it  is  for  full  enjoyment  of  the  Lord  Jesus  Christ. 
 
 (J.  It  may  also  denote  that  great  conlidence  that  was  in  all  these  professors  and  church 
 members.  My  Brethren,  there  are  a  number  of  persons  that  may  have  great  confidence, 
 both  living  and  dying,  and  yet  at  last  may  be  disappointed.  Nay,  and  Christ  (as  one 
 observes )  can  hardly  beat  them  off  from  their  hope  and  confidence.  "  I  tell  you,  I  knu^v 
 y,iu  not— I  profess  I  know  ye  not."  The  wise  virgins  knew  not  there  w^ere  so  many 
 iooUsh  ones  among  them,  they  took  them  to  be  tnie  Christians.  0  what  need  have  we  to 
 try  and  examine  "ourselves,  and  see  whether  Christ  be  in  us  or  not,  or  whether  we  have 
 oil  in  our  vessels  or  not.  Some  think  they  are  in  a  good  estate,  because  they  are  hearers 
 of  the  word  ;  but  alas,  these  did  not  only  hear,  but  obeyed  Christ  in  all  his  external  ordi- 
 nances, and  were  members  of  his  church,  and  held  communion  with  the  saints,  and  went 
 out  into  a  visible  profession,  with  expectation  to  meet  the  Bridegroom. 
 
 DocT.  That  Jesus  Christ  at  his  second  coming,  cometh,  or  will  come,  as  a  Bridegroom 
 to  his  people,  to  marry  his  spouse,  and  then  will  publicly  hold  his  marriage  solemnity. 
 
 Those  expositors,  who  in  speaking  to  this  parable,  make  it  their  chief  business  to  open 
 the  soul's  espousal  to  Christ,  I  humbly  think,  greatly  mistake  the  scope  and  design  of  our 
 Lord  ;  for  that  I  think  is  not  so  much  intended  here,  as  it  is  to  put  us  in  mind  of  his  com- 
 ing to  the  marriage  chamber  at  the  last  day,  and  to  be  ready  for  it :  as  to  the  s^e  thepara- 
 espuusing  of  Christ,  wliich  I  have  spoken  to  that  in  opening  the  parable  of  Jjie  o^f  the 
 the  marriage  supper,  to  which  I  shiill  refer  my  reader.  I  shall  not  therefore  .snpperoptn- 
 iusist  upon  matters  of  that  nature  here.  "*• 
 
 Now  in  speaking  to  this  proposition, 
 
 1.  I  shall  prove  the  truth  thereof. 
 
 2.  Show  what  a  day  of  solemnity  that  day  will  be.     3.  Apply  it. 
 
 I  liave  showed  already  that  Christ  is  the  bridegioom  here  meant ;  a«d  the  present  time, 
 my  brethren,  is  the  wooing  time,  or  the  day  of  our  espousal  to  the  Lord  Jesus  Christ ;  and 
 it  is  said,  a  virgin  espoused  is  a  man's  wife,  and  from  hence  the  church  is  called  the  Lamb's 
 wife,  who  shall  be  presented  a  chaste  virgin  unto  Christ,  wiiich  shows  the  public  marriage 
 (lay  is  not  yet  come,  though  ministers  (as  Christ's  spokesmen)  are  said  to  es-  2  cor.  xi.a  . 
 pouse  sinners  to  him,  and  they  are  also  said  now  to  be  married  to  him.  "  Let  Kom-vii.  4, 
 us  be  "lad,  and  rejoice,  for  the  marriage  of  tlie  Lamb  is  come,  and  his  wife  hath  made 
 herself  ready,"  Rev.  xix:  7.  This  time  refers  to  the  day  of  Christ's  second  coming.  But, 
 
 Secondly,  to  show  you  what  a  glorious  solemnity  that  marriage  day  will  be. 
 
 I.  It  will  he  a  day  of  clearing  up,  or  resolving  of  all  doubts,  and  for  ever     ^lJ|;*  *  J^"** 
 scattering  of  all  fears.     May  he  many  godly  Clu-istians  now  do  much  question     mnrriageday 
 the  truth" and  sincerity  of  their  faith  in,  and  love  to,  the  Lord  Jesus  Christ ;     wuibe, 
 but  then  it  will  be  fully  known  they  did  truly  believe  in  him,  and  sincerely 
 
 lovi'  him,  and  they  shall  never  have  any  more  doubts  about  it. 
 
 II.  This  marriage  day  will  be  the  day  of  the  manifestation  of  the  greatness  of  the 
 love  of  Christ  to  his  spouse,  and  unto  every  believer  ;  I  mean  they  shall  more  clearly  and 
 sensibly  know  the  gi-eatness  of  his  love  to  every  one  of  their  precious  souls  in  that  day  ; 
 "  and  to  know  that  I  havi;  loved  thee,"  Bev.  iii.  'J.  True,  by  his  word  and  providences, 
 Christ  makes  this  partly  known  now,  but  not  so  fully  as  he  will  in  that  day,  and  not 
 make  it  manifest  to  themselves  only,  but  others  shall  in  tiiat  day  know  it  also,  who  perhaps 
 thought  that  Cluist  loved  them  not,  because  he  so  sorely  afflicted  tliem  whilst  in  this 
 world. 
 
 III.  It  will  be  a  day  without  clouds ;  all  darkness  stall  then  for  ever  be  vamiuished, 
 
G56  THE    I'AKABLE    OF    TUE    WISK   AND    FOOLISH    VIRGINS.  [bOOK    III. 
 
 and  all  tears  wiped  av.ay  from  the  faces  of  all  God"s  cliildren  ;  it  will  be  the  day  of  joy 
 and  gladness  of  Christ's  heart.  Cant.  iii.  11,  and  of  the  hearts  of  all  behevers ;  (crowns 
 were  wont  to  be  worn  on  the  marriage  day  of  a  prince) :  so  Christ  then  will  not  only  have 
 his  crowns  on  his  head,  but  his  spouse  and  beloved  bride  shall  be  crowned  also ;  yea,  every 
 believer  shall  in  that  day  have  a  crown  of  glory  on  his  head  ;  Christ  wiU  rejoice  over  his 
 bride,  and  she  shall  rejoice  with  liim  with  unspeakable  joy,  their  hearts  shall  rejoice  ; 
 "  But  I  will  see  you  again,  and  your  hearts  shall  rejoice,  and  your  joy  no  man  taketh  from 
 you,"  Jolm  sv.  '22.     No  day  like  this  marriage  day,  and  good  reason  there  will  be  for  it. 
 
 IV.  It  will  be  a  day  of  great  glory  and  splendour,  which  may  apjiear  by  considering 
 these  things  following. 
 
 1.  Jesus  Christ  will  appear  then  like  a  glorious  king  in  all  his  royalties,  such  a  king 
 before  did  no  created  being  ever  behold  ;  (though  in  a  figm-e  Peter,  James,  and  John  had  a 
 small  representation  of  his  glory  in  the  holy  mount  in  the  transfiguration).  My  brethren, 
 some  have  been  amazed  to  behold  the  glory  of  an  earthly  prince  on  his  marriage-day,  and 
 no  doubt  but  the  marriage  of  king  Solomon  with  Pharaoh's  daughter  (which  might  be  a  type 
 of  this  solemnity)  exceeded  all  that  ever  was  on  earth.  But  0  what  wiU  be  the  glory  of 
 this  day,  when  the  Son  of  God  will  have  on  aU  his  rich  and  glorious  wedding  robes,  and 
 appear  in  the  glory  of  the  Father,  and  when  his  spouse  the  queen  shall  also  be  brought  unto 
 the  Idng,  in  raiment  of  needle-work,  and  stand  before  him  clothed  with  wrought  gold  of 
 Opliir,"  Psal.  xlv.  9.  "  When  Christ  who  is  our  life  shall  appear,  we  shall  also  appear 
 with  him  in  glory,"  Col.  iii.  4.  The  heavenly  Queen  will  on  that  day  shine  in  rich  heaven- 
 ly i^earls,  jewels,  and  diamonds. 
 
 2.  In  respect  of  that  glorious  attendance  or  retinue,  which  Jesus  Christ  and  his  bride 
 shall  have  to  wait  upon  them  ;  viz.,  all  the  mighty  and  glorious  angels,  whose  glory  be- 
 sure  will  be  very  gi'eat,  and  no  doubt  but  their  glory  (though  they  are  spirits)  shall  be 
 manifested  to  the  saints.  Sirs,  poor  believers  now  lie  among  the  pots  ;  but  what  saith  the 
 Lord  ?  "  Though  ye  have  hen  among  the  pots,  yet  shall  your  wings  be  as  the  wings  of  a 
 dove,  covered  with  silver,  and  her  feathers  with  yellow  gold,"  Psal.  Ixviii.  13. 
 
 V.  The  gloiy  and  happiness  of  the  saints  in  that  day  will  be  wonderful,  in  respect  of 
 the  sight  that  will  be  then  seen. 
 
 (1.)  The  admn-able  glory  of  the  Father,  which  will  appear  iu  the  person  of  Jesus  Christ, 
 for  otherwise  no  created  being  could  behold  ;  for  they  shall  see  Ciod.  1  do  not  say  the 
 1  John  iii.  1,2.  essence  of  God,  for  such  who  affirm  that  (I  humbly  conceive  they  know  not 
 what  they  say  ;  not  in  Christ's  person  as  a  proper  medium  we  shall  see  the  Father.    And, 
 
 (2.)     'We  shall  behold  Christ  as  he  is,  now  glorified  in  heaven. 
 
 (3.)  We  shall  also  see  all  the  holy  patriarchs,  prophets,  apostles,  blessed  martyrs  and 
 ministers,  and  all  the  saints  of  Jesus  Christ,  that  ever  lived  ;  0  what  a  sight  that  wdl  be. 
 
 VI.  It  will  be  a  glorious  solemnity,  in  respect  of  that  heavenly  melody  ;  0  what  songs 
 will  they  be,  that  the  heavenly' hosts  of  saints  and  angels  shall  sing  ;  no  mortal  (be  sure) 
 could  hear  it ;  it  will  be  so  ravishing,  when  all  the  saints  shaU  join  with  the  angels,  and 
 sing  in  sweet  comfort. 
 
 VII.  In  respect  of  those  rivers  of  celestial  pleasures,  which  will  abide  for  evermore ; 
 they  will  be  pure,  sweet,  and  soul-satisfying  pleasm-e,  without  any  sting,  cloying  or  sur- 
 feiting ;  all  the  choicest  (and  lawful)  delights  and  pleasures  of  this  world  are,  my  brethren, 
 but  a  sliadow  of  those  heavenly  pleasures  :  "In  thy  presence  is  fulness  of  joy,  and  at  thy 
 riffht  hand  are  pleasures  for  evermore.  Thou  wilt  make  them  diink  of  the  rivers  of  thy 
 pleasures,"  Psal.  xvi.  11  ;     Psal.  xxxvi.  8. 
 
 Pavers  denote  the  quantity  or  abundance  of  them  :  thy  pleasures,  thy  joys  they  are  the 
 joys  of  our  Lord,  that  signifies  the  quality  of  them. 
 
 VIII.  In  respect  of  that  wonderful  knowledge  believers  shall  attain  unto  :  "  When  that 
 which  is  perfect  is  come,  then  shall  that  which  is  in  part  be  done  away.  But  then  we  shall 
 know  as  we  are  known,"  1  Cor.  xiii.  10.  12. 
 
 Whilst,  brethren,  we  are  here  in  this  body,  we  know  as  children,  see  as  children,  but 
 then  we  shall  arrive  to  perfection  in  knowledge;  we  shall  know  fuUy,  or  in  great  and 
 wonderful  manner,  though  not  in  the  same  degi-ee  of  the  fulness  and  perfection  whereby 
 God  knows  us,  for  that  is  impossible,  how  large  soever  the  vessel  be,  for  God  is  infinite 
 and  we  (though  glorified)  are  but  finite  creatures.  However,  we  shall  have  a  wonder- 
 ful knowledge  of  God,  and  of  Jesus  Clurist,  and  of  the  secrets  of  God,  of  his  decrees  and 
 purposes,  which  here  we  understand  and  look  darkly  unto  :  and  also  shall  know  more  ful- 
 ly the  nature  of  God's  redeeming  love,  Christ's  redeeming  love,  and  his  espousing  love. 
 Moreover,  we  shall  have  a  full  knowledge  of  one  another,  and  of  all  the  saints,  whom  we 
 
SERM.    XIS.]  TUE    I'ARABLE    OF    TUB    WISE    AXD    FOOLISH    VIRGINS.  657 
 
 never  saw  before,  thougli  we  hear  much  of  them.  Certainly  one  great  part  of  the  glory  of 
 that  day  will  consist  in  that  amazing  knowledge  we  shall  arrive  at.  My  brethren,  we 
 shall  know  then  what  heaven  is :  ah  what  a  little  do  we  now  understand  of  that 
 glorious  place,  which  is  called  paradise,  and  the  throne  of  God. 
 
 IX.  I  might  speak  of  the  power,  rule,  and  authority,  wliich  the  saints  shall  have  in 
 that  day,  and  how  kings  shall  bow  down  before  them,  and  men  and  devils  be  judged  by 
 them  ;  the  saints  (with  Christ)  shall  judge  the  world. 
 
 APPLICATION. 
 
 1.  Infer.  We  may  frOm  hence  see  what  fools  the  men  of  the  world  are,  who  slight  all 
 the  joys  above,  and  contemn  the  glory  of  this  happy  day  ;  they  are  more  pleased  with  toys 
 and  rattles,  than  with  true  riches,  glory  and  satisfying  delights  and  pleasures  of  heaven  ; 
 they  value  the  shadow  above  the  substance,  they  would  be  seemingly  happy  for  one  day, 
 and  choose  that  rather,  than  be  really  and  eternally  happy,  or  happy  indeed ;  if  there  was, 
 sirs,  no  punishment  of  loss,  to  lose  God,  Christ,  and  everlasting  joys  and  consolations,  what  is 
 such  a  loss  ? 
 
 2.  Be  exhorted  you  that  are  professors  and  children  of  God,  to  prepare  to     Exhort, 
 meet  the  Bridgroom  of  your  souls. 
 
 FOR    MOTIVES. 
 
 1.  Consider,  the  design  and  scope  of  this  parable,  is  fas  I  said)  to  excite  us     Motives  to 
 
 ,,  ,  .      °  1,/.,  -1  prepare  to 
 
 all  to  a  due  preparation,  or  to  be  ready  for  the  marnaj^e  day.  meet  the 
 
 2.  Consider  that  you  are  espoused,  who  are  true  behevers,  by  Jesus  Christ ;  B"*grooni- 
 you  are  the  person  whom  the  king  in  that  day  will  publicly  marry,  and  embrace  in  his 
 arms,  and  crown  with  glory,  and  set  down  in  his  throne.  0  make  ready,  hast  to  the  wed- 
 ding chamber.  Kev.  m.  21. 
 
 3.  You  are  gone  forth  by  your  \'isible  profession  to  meet  the  Bridegroom,  you  are  gone 
 out  of  yourselves,  trust  not  in  yourselves,  and  be  gone  out  of  Babylon,  and  out  of  all  false 
 worship  ;  you  are  therefore  called  virgins,  this  is  really  so,  or  but  in  appearance  only.  0 
 how  sad  will  it  be,  if  be  not  in  reality  ;  let  this  motive  stir  us  all  up  to  a  due  preparation 
 for  the  marriage  day. 
 
 4.  Consider  that  now  the  Bridegroom's  coming  is  very  near  ;  now  the  slumbering  time 
 of  the  virgins  is  upon  us,  though  near  gone,  and  all  things  long  towards  the  time  of  the  end. 
 Some  years  ago  what  a  cry  was  heard,  behold  the  Bridegroom  cometh,  and  with  wliat 
 expectation  did  many  iu  this  nation  go  forth  to  meet  him,  not  thinlring  he  would  yet  tarry  : 
 this  is  that  time  in  which  he  is  said  to  tarry,  but  it  is  near  expired.  Though  I  look  for  a 
 dark  hour  just  before  the  day-break. 
 
 5.  Consider  the  end  and  design  of  the  whole  of  the  Christian  religion,  is  to  enjoy  the 
 lovely  Bridegroom.  Brethi-en,  the  end  I  say,  of  all  our  rehgion,  faith,  and  expectation  is 
 lost  as  to  us,  if  you  and  1  are  not  prepared  and  absolutely  ready  to  meet  Jesus 
 
 Christ.  Why  did  Christ  die  ?  why  is  the  gospel  preached?  why  is  grace  given?  'Tuie  "wh  ^1" 
 why  are  prayers  made  ?  why  is  holy  watchfulness  pressed  upon  us?  why  is  ofaUreUgion 
 grace  to  be  exercised  ?  why  are  trials  and  afflictions  patiently  borne,  but  that  prepare  '"us 
 we  might  glorify  God  and  Jesus  Christ  here,  and  be  ready  or  fully  prepared  to  for  the  Bride- 
 meet  him,  be  embraced  by  him,  and  glorified  with  him  for  evermore  ?  Is  our  F""™  * '^'""" 
 hope  in  this  life  ?  God  forbid  ;  for  then  we  are  of  all  men  most  miserable.  Is 
 not  the  end  of  our  faith  the  salvation  of  our  souls  ? 
 
 0.  None  but  they  only  that  were  ready,  went  into  the  wedding-chamber,  tlie  door  was  shut 
 against  all  others  ;  or  rather  it  will  be  shut,  and  how  vaiu  then  will  all  their  religion  be,  who 
 are  unprepared  !  what  will  the  foolish  virgins  do  at  that  day  ?  Blany  prufessors  do  but  de- 
 ceive themselves  and  others,  who  think  they  are  going  to  heaven,  when  they  are  indeed  gouig 
 to  hell. 
 
 7.  It  is,  my  brethren,  a  great  disparagement  to  the  Lord  Jesus  Christ ;  nay,  a  slighting  of 
 him,  and  a  casting  contempt  upon  his  glorious  appearance,  not  to  be  prepared  for  his  coming, 
 as  if  he  was  not  worthy  of  our  utmost  diligence,  or  as  if  this  was  not  matter  of  the  highest 
 importance. 
 
 8.  Consider,  that  our  carelessness  about  preparing  for  Christ's  coming,  bespeaks  want  of 
 love  to  him  :  what !  love  the  Lord  Jesus,  and  not  prepare  for  the  marriage  day  ?  Moreover, 
 it  may  bespeak  the  want  of  faith  touching  his  appearance,  and  this  because  he  seems  to  de- 
 lay liis  coming.  About  fifty  years  ago  what  a  mighty  expectation  was  there  of  Christ's  com- 
 ing, and  of  the  near  approaching  uf  his  kingdom  ;  (but  lo,  an  amazing  hour  intervenes)  aud 
 
 2  u 
 
658  THE   PATvAELE   OF   TJIE   WISK  AMD  TOOLISU   VIRGINS.  [eOOK  111. 
 
 a  second  war  is  commenced  by  the  beast,  and  all  this  tending  to  the  slaying  the  witnesses,  by 
 which  great  security  seized  upon  the  Lord's  people,  and  but  few  now  think  or  speak  of 
 Christ's  kingdom  ;  it  is  but  little  talked  of,  and  doth  not  this  intimate  a  declension  of  love  to 
 him  ?  "  The  love  of  many  waxeth  cold."  Most  professors  pursue  the  world,  and,  I  fear, 
 serve  the  world,  and  forget  their  Sovereign,  and  as  the  proverb  goes,  out  of  sight,  out  of  mind. 
 9.  We  read  of  great  preparation,  and  purifications  of  virgins  for  their  marriages  with 
 earthly  princes  ;  and  shall  not  these  spiritual  virgins  labour  after  soul-preparation  and  puri- 
 fication for  their  marriage  with  the  Prince  of  heaven  and  earth  ?  see  Esther  ii.  12.  "  Now 
 when  every  maid's  turn  was  come  to  go  to  the  King,  after  she  had  been  twelve  mouths,  for  so 
 were  the  days  of  their  purification  accomplished,  to  wit,  six  months  with  oil  of  myrrh,  and 
 six  months  with  sweet  odours."  Thus  these  virgins  were  prepared  and  purified  to  be  ac- 
 cepted by  the  king  Ahasuerus,  and  shall  not  believers  much  more  strive  to  be  prepared, 
 beautified,  and  perfumed  with  all  the  sweet  odours  of  divine  and  rich  oil  of  the  Spirit,  and 
 precious  grace,  for  the  embraces  of  Jesus  Christ,  the  Bridegroom  of  their  souls,  and  King 
 of  heaven  and  earth  ? 
 
 II.  By  way  of  caution.  Let  the  virgins  take  heed  they  are  not  mistaken  touching  their 
 state,  and  by  self-confidence,  or  by  a  feigned,  and  mere  presumptuous  faith,  deceive  them- 
 selves, and  rest  in  a  hope  that  will  make  them  ashamed,  such  as  the  foolish  virgins  had. 
 A  true  believer's  hope  is  such  that  it  maketh  them  not  ashamed :  "  And  hope  maketh  not 
 ashamed,  because  the  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost,"  Kom. 
 V.  5  ;  no,  no,  it  is  a  hope  that  he  that  hath  it,  is  purged  and  purified  :  "  He  that  hath  this 
 hope  in  him,  purifies  himself  even  as  he  is  pure,"  1  John  iii.  3.  This  hope  !  what  hope  ? 
 why  hope  when  Christ  appears  to  be  like  unto  him,  prepared  for  him,  and  to  see  him  as  he 
 is.  Grace,  whether  it  be  the  grace  of  faith,  hope,  or  love,  is  of  a  soul-transforming  and 
 heart-purifying  nature ;  grace  hath  m  it  a  sanctifying  quality. 
 
 III.  Trial,  my  brethren,  wliat  need  is  there  that  we  try  and  examine  ourselves  as  to  our 
 graces  and  safeness  of  our  condition,  and  about  that  due  preparation  called  for.  And  in 
 order  to  this,  let  me  hint  some  of  my  fears.  Sirs,  the  present  state  of  professors  makes  it 
 appear  doubtful,  whether  many  have  true  faith  in,  and  love  to  Christ  or  not. 
 
 1.  For  religion  in  the  notion  of  it,  it  may  be  feared  is  got  too  much  in  the  heads  of 
 many,  but  too  little,  if  at  all,  into  their  hearts  and  lives. 
 
 2.  Many  also  are  found  smiting  their  fellow-servants,  by  reproaching  and  vilifying  them. 
 What  scandals  have  some  mmisters  unjustly  cast  upon  others,  and  some  wicked  members, 
 false  brethren,  raised  and  spread  of  faithful  ministers. 
 
 Wherein  the  3.  What  may  we  think  of  the  general  decay  of  the  power  of  religion  and 
 lin'es3°'^con-  practical  godliness  ?  the  power  of  which  hes,  (1.)  In  a  contempt  of  this  world, 
 siatcth.  and  in  being  weaned  from  it,  or  in  dying  to  all  earthly  things.     (2.)  In  self- 
 
 denial,  humility,  and  self-abasement.  (3.)  In  holy  walking  with  God  in  prayer,  watch- 
 fulness, meditation,  mortification,  and  in  a  gi'eat  restlessness  after  a  further  likeness  imto 
 God.  (4.)  In  preferring  the  good  of  others,  and  promoting  Christ's  public  interest  with 
 the  peace  and  unity  of  the  churches.  But  now,  alas,  all  generally  seek  their  own  things, 
 not  Christ's  things,  not  his  interest,  not  the  good  of  one  another,  not  contemning,  but  ra- 
 ther loving  the  world  ;  not  seeking  peace,  love,  and  union,  but  rather  foment  strife,  dis- 
 cord, divisions,  and  contention  in  churches ;  no  doubt  but  these  things  are  bad  signs  that 
 there  are  many  foolish  virgins  in  the  churches  in  these  days,  and  that  the  Bridegroom  is 
 near. 
 
 4.  Whd.t  is  the  reason  the  coming  and  kmgdom  of  Jesus  Christ  is  no  more  talked  of? 
 Are  we,  my  brethren,  like  those  the  psalmist  speaks  of;  "  They  shall  speak  of  the  glory 
 of  thy  kingdom,  and  talk,  of  thy  power,  to  make  known  to  the  sous  of  men  his  noble  acts, 
 and  glorious  majesty  of  his  kingdom,"  Psal.  cxlv.  11.  A  his,  now-a-days  these  things  are 
 little  talked  or  spoken  of,  but  professors  talk  of  the  world,  of  their  trades,  of  their  losses, 
 or  else  of  their  notions,  but  not  how  to  revive  the  cause  of  Christ,  how  to  strengthen  and 
 preserve  peace,  love,  and  union,  and  to  provoke  one  another  unto  good  works  ;  but  to  con- 
 clude with  this  proposition. 
 
 Counsel  and  Sinners,  what  say  you  concerning  Christ's  coming  ?  you  hear  some  that  have 
 warning  to  lamps,  and  go  forth  to  meet  the  Bridegroom,  shall  not  be  suffered  to  go  into 
 sinners.  ^-^^^  wedding-chamber.     0  then  what  little  ground  have  you  to  expect  it !  if 
 
 professors  fall  short,  what  wU  become  of  you  that  are  profime  ?  you  have  no  oil,  no  lamps, 
 nor  see  any  beauty  in  Christ  to  desure  him ;  certainly  your  case  will  be  very  sad  in  that 
 day  ;  you  are  married  to  the  world,  to  your  lusts,  to  your  own  foolish  opinions  of  your  good 
 condition,  while  others  are  married  to  the  law,  or  to  their  own  righteousness,  and  others 
 
SEllM.   XX.]  Tllli   PAnABLE   OF  TUE   WISE   AND    FOOLISU  VIRGIN'S.  G59 
 
 to  idolatry,  to  the  traditions  of  men,  and  to  foolish  superstitions,  and  some  others  to  llieir 
 errors,  and  to  abominable  and  damnable  heresies. 
 
 0  come,  resolve  to  cleave  to  theLonlJesiis,  cmbraee  him,  got  faitli  in  him,  cry  to  him, 
 and  leave  your  cursed  sins  and  wicked  ways  ;  fur  know  assuredly,  (^lu'ist  comes,  he  comes  : 
 "  Behold  I  come  quickly,  and  ray  reward  is  with  me,  to  give  unto  every  one  according  as 
 his  works  shall  be,'  Piev.  xxii.  I'J.  If  you  do  not  go  forth  to  meet  him.  he  will  quickly 
 meet  you,  but  not  like  a  bridegroom,  not  like  a  lamb,  but  like  a  lion,  like  an  enemy  to 
 tear  and  devour  you  in  his  wrath. 
 
 SERMON     XX. 
 
 And  Jive  were  wise,  and  five  were  foolish. — JIatt.  xxv.  2. 
 From  hence  observe, 
 
 Doct.  That  in  the  church  in  the  latter  days,  tiiough  there  will  be  some  wise  or  pious 
 Christians,  yet  there  will  be  many  foohsh  professors,  or  false  and  hypocritical  oues  also. 
 
 In  speaking  to  this  point  of  doctrine,  I  shall 
 
 1.  Show  what  is  meant  here  by  wisdom,  or  by  being  wise. 
 
 2.  Show  wherein  the  wisdom  of  pious  Christians  does  consist. 
 
 3.  Show  wherein  the  folly  of  the  foolish  also  consisteth. 
 
 4.  Apply  it. 
 
 I.  Negatively,  I  shall  show  you  wherein  the  wisdom  here  meant  does  not    WTi"eintrue 
 
 .  ,     °  "^  •'  wisdom  con- 
 
 COnslst.  sistetli  no*. 
 
 It  consisteth  not  in  that  which  the  men  of  the  world  call  and  count  wisdom. 
 
 1.  Not  in  being  wite  or  crafty  to  get  the  world,  and  to  grow  great  and  rich,  or  in  get- 
 ting abundance  of  earthly  wealth ;  such  men  I  know  are  counted  wise,  but  these  being  not 
 rich  towards  God,  the  Lord  calls  fools  :  '•  Thou  fool,  this  night  thy  soul  shall  be  required 
 of  thee."  Is  not  he  a  fool  that  labours  for  the  wind,  and  pursues  a  shadow,  who,  in  gain- 
 ing the  world,  loseth  his  own  soul  ? 
 
 2.  True  wisdom  is  not  in  studying  more  tlie  knowledge  of  the  law  of  our  country,  or  laws 
 of  the  land,  than  the  knowledge  of  the  law  of  God,  and  the  knowledge  of  Christ  and  his 
 glorious  gospel ;  though  some  cry  up  this  sort;  to  be  wise  men,  understanding  men,  they 
 know  the  law,  and  can  give  as  good  counsel  as  lawyers  themselves  ;  and  so  they  may,  and 
 j-et  be  but  grand  fools,  in  respect  of  the  wisdom  meant  in  this  parable  ;  they  study  the  law, 
 but  study  not  the  knowledge  of  themselves,  they  know  the  law,  but  know  not  Jesus  Christ. 
 
 3.  True  wisdom  consisteth  not  in  human  learning,  or  in  the  knowledge  of  the  tongues, 
 or  of  human  arts  and  sciences  ;  it  is  not  in  them  who  esteem  of  tiie  knowledge  of  these 
 things  above  the  knowledge  of  a  crucitied  Christ,  they  have  attained  to  natural,  moral,  and 
 metaphysical,  and  all  curious  philosophical  notions,  and  these  men  are  counted  by  some 
 the  only  wise  men ;  and  sucli  who  have  not  this  knowledge,  though  endowed  with  true 
 spiritual  knowledge  and  gifts  from  Christ,  they  are  slighted  and  contemned  by  them.  But 
 this  wisdom  is  not  that  by,  which  men  come  to  know  God  in  Christ.  Stfe  what  Paul  saith, 
 "  Hath  not  God  made  foolish  the  wisdom  of  this  world  ?  Again  he  saith,  "  for  after  that 
 in  the  wisdom  of  God,  the  world  by  wisdom  knew  not  God,"  1  Cor.  i.  23,  21 ;  after  that 
 way,  or  according  to  the  profound  depths  of  God's  wisdom,  the  world  by  their  wisdom 
 knew  not  God  ;  no,  they  were  so  far  from  approving  or  understanding  the  wisdom  of  God 
 in  a  mystery,  or  as  it  is  revealed  in  a  cnicified  Christ,  that  they  count  it  fooUshness  ;  that 
 wisdom  that  God  counts  foolishness  is  magnified,  and  esteemed  the  chief  wisdom,  and  the 
 wisdom  of  God  accounted  by  them  foolishness. 
 
 4.  Nor  doth  this  wisdom  consist  in  bare  head  or  mere  speculative  knowledge, 
 though  it  be  in  divine  things  ;  "  Men  may  understand  all  mysteries,  and  have  all  know- 
 ledge," 1  Cor.  xiii.  1,  2  ;  that  is  whatsoever  is  notional  or  speculative,  whether  divine 
 or  human,  and  yet  have  not  one  dram  of  saving  wisdom.  Knowledge  pufis  up,  &c.,  such 
 are  conceited,  and  wise  in  their  own  eyes,  and  tlierefore  fools,  and  not  wise  men. 
 
 5.  This  wisdom  lies  not,  or  consisteth  not  merely  in  a  wise  and  ]n-udent  behaviour,  or 
 in  a  man's  wise  and  discreet  management  of  himself,  and  of  all  his  worldly  aftairs  ;  for 
 though  much  folly  may  be  in  those  who  prudently  manage  their  earthly  business  and  con- 
 
 2u2 
 
660  THE    PABAELE   OF   THE  WISE   AND  FOOLISH   VIRGINS.  [bOOK   III. 
 
 cerns,  yet  such  who  with  pnidence  order  such  matters,  may  utterly  neglect  their  souls,  or 
 seek  not,  regard  not  the  things  of  another  world.  In  a  word,  the  wisdom  our  Lord  refers 
 to,  is  not  worldly  wisdom,  or  the  wisdom  that  is  from  beneath. 
 
 2ndly.     In  the  aiErmative. 
 What  it  is  t  ■*■■  '^^^^  wisdom  consisteth  in  the  true  fear  of  God.  "  The  fear  of  the  Lord 
 
 be  wise  in-  is  the  beginning  of  wisdom,"  Prov.  ix.  10;  the  beginning  of  knowledge,  "  But 
 ^^^^'  fools  despise  wisdom  and  instruction,"  Prov.  i.  7.     And  again  Solomon  saith, 
 
 "  The  fear  of  the  Lord  is  to  hate  e\i\,  pride,  arrogancy,  and  the  evU  way,"  &c.,  Prov.  viii. 
 13. 
 
 No  man  is  truly  wise,  that  is  not  truly  godly ;  all  sinners  are  fools,  and  are  often  so 
 called. 
 
 Trae  wisdom         ^"     '^^'^  wisdom  lies  in  the  knowledge  of  the  chiefest  evil,  so  as  to  escape 
 lies  in  know-     it.  and  in  the  knowledge  of  the  cliief  good  so  as  to  obtain  and  possess  it.    Sin 
 goodfanrt"^      is  the  chiefest  evU,  and  God  is  the  cliief  good,  and  to  know  God  truly  in 
 how  to  Ob-       Christ,  or  with  a  saving  knowledge,  is  that  wisdom  our  Lord  refers  here  to. 
 possess  it.  3.     True  wisdom  consisteth  in  knowing  what  we  want  to  make  us  truly 
 
 happy,  and  to  endeavour  to  obtain  that  good  which  will  make  us  blessed  for 
 ever.  "  Tliis  is  life  eternal,  to  know  thee  the  only  true  God,  and  Jesus  Christ  whom  thou 
 hast  sent,"  John  x^dii.  3.  He  that  hath  this  knowledge,  i.  e.,  that  understands  the  prin- 
 ciple, together  with  the  means,  and  end,  that  universally  is  necessary  to  the  possession,  or 
 enjoyment  of  that  which  renders  a  man  blessed  in  soul  and  body  for  ever,  is  certainly  a 
 wise  man.  These  things  more  generally  show  what  is  tnie  wisdom. 
 knmvs\^"  ''■■     "^  ™^°  ^^^^  ^^  ^^^^^  ^'^®  knows  himself;  he  knows  the  worth  of  his 
 
 self  and  the  own  soul,  together  with  the  vast  capacity  and  comprehension  of  it,  and  what 
 Tout.''  "'^'"^  object  can  answer  all  its  wants,  fill  all  its  desii-es,  and  yield  it  full  and  perfect 
 jj   .  satisfaction  ;  which  nothing  can  do  but  an  interest  in  God  himself, 
 
 what  origin-  II.  Now  in  order  to  this,  he  must  know  what  it  was  which  made  his  soul 
 him  mise^ra-  miserable,  nay,  both  soul  and  body,  which  was  the  loss  of  God,  and  of  his 
 We.  blessed  image  by  sin. 
 
 He  knows  HI.     Tnie  wisdom  consisteth  in  the  knowlege  not  only  of  the  rectitude  of 
 
 the  nature  of    Qod's  holv  nature  and  attributes,  but  also  in  the  knowledge  of  the  law  of  God, 
 
 God,  and  of         ,.,.•'.  .  .  „'    .     .  ^  ' 
 
 the  law  of        which  IS  a  Written  impression  oi  his  image. 
 
 *''"^'  IV.  Moreover,  it  consists  in  knowing  how  impossible  it  is  for  a  man  in  his 
 
 fallen  state  to  be  justified  by  his  own  righteousness,  in  obedience  either  to  the  law  or  gos- 
 pel ;  he  is  wise  that  knows  liow  God's  wrath  is  appeased  to  him  ;  and  his  justice  satisfied, 
 and  hath  obtained  remission  of  sin  through  the  blood  of  Christ.  The  fooUshness  of  the 
 Jews  appeared  in  their  ignorance  of  these  things.  "  Being  ignorant  of  the  righteousness 
 of  God,"  &c.  Rom.  x.  3.  And  in  this  also  appeared  the  folly  of  the  Greeks.  Alas  !  they 
 counted  justification  by  Chi-ist's  obedience,  or  by  a  slain  or  crucified  Christ,  to  be  foohsh- 
 ness,  and  thereby  showed  themselves  to  be  fools,  the  worst  of  fools,  who  thought  all  fools 
 but  themselves. 
 
 V.  True  spiritual  wisdom  consisteth  not  in  knowing  the  way  of  salvation 
 con^irteth''in  Only,  but  the  means  of  it  also.  A  man  must  know  the  means  as  well  as  the 
 in  the  know-  -^'ay,  and  the  end  of  every  great  undertaking ;  and  so  in  this  he  that  knows 
 way,  means  that  Christ  is  the  way  of  salvation,  the  end,  the  eternal  enjoyment  of  God, 
 and  ends.  yg^  j£  ]jg  ]jijQ-5ys  jjQt  fjjg  means  how  to  obtain  an  interest  in  Christ,  and  to 
 abide  in  the  way  so  as  to  obtain  the  end,  is  a  fool. 
 
 A  man  that  wants  health,  or  is  sick,  may  hear  of  a  remedy  that  infallibly  will  cure  him, 
 but  if  he  knows  not  how  it  must  be  applied,  may  die  of  his  sickness,  notwithstanding  the  re- 
 medy he  is  told  of.  The  means  is  union  with  Christ,  faith  in  Christ ;  the  Spirit  must  ap- 
 ply the  remedy,  viz.,  Christ's  merits,  Christ's  blood ;  and  he  that  makes  use  of  this  means, 
 as  he  is  in  the  way,  so  he  shall  obtain  the  desired  end,  i.  e.,  the  salvation  of  his  soul.  "  He 
 that  believeth  on  him  shall  not  perish,  but  have  everlasting  life,"  John  iii.  16.  And  he 
 that  thus  believes,  as  all  wise  virgins  do,  attains  to  true  wisdom.  Pray  remember 
 Christ  is  the  way,  God  is  the  end,  and  closing  with  Christ  by  faith  is  the  means. 
 Matt  vii  26  ^^-     From  hence  it  appears  tliat  the  wisdom  of  the  wise  virgins  consist- 
 
 See  that  si-  eth  in  building  alone  on  the  true  foundatio  n ;  not  only  knowing  it,  but  in  buUd- 
 opened.  ing  rightly  upon  it.     Some  build  on  sands,  and  these   our  Lord  compares 
 
 to  foolish  men  ;  some  build  on  self  principles,  or  without  a  foundation,  and 
 True  wisdom     what  folly  is  that  ? 
 consisteth  m         yjj^    rj,^^^  wisdom  consists  in  a  right  and  direct  motion  towards  the  end  ; 
 
SERM.   XX.]  THE  PABABLE   OF   TIIE  WISE  AND  FOOLISH  VIRGIMS.  6  Jl 
 
 he  that  missetU  the  end,  which  is   the  glory  of  God,   will  miss  of  happi-     ajrearoouoa 
 ness,  miss  the  end,  and  all  endeavours  and  knowledge  are  vain  and  fruitless,     towards  the 
 Some  aim    at  a  good   name,   some  seek  ajiplause,  some  follow  Christ  for     ^"'"  '^°  ' 
 profit,  or  for  loaves  ;    now   all  these  are  fooUsh   persons  ;  the  wise  only  aim  at  God, 
 seek  the  glory  of  God,  the  honom-  of  Christ,  and  to  enjoy  him  for  ever. 
 
 But  perhaps  self  happiness  is  the  only  end  some  aim  at,  all  their  care  and  business  is 
 to  be  saved,  and  some  of  this  sort  are  ready  to  say,  what  may  I  not  be  saved,  if  I  do 
 not  this  or  that  ?  may  I  not  be  saved  except  I  am  baptized,  and  come  into  this  or  that 
 chm-eh,  and  break  bread,  or  though  I  pray  not  so  often  as  some  do,  and  hear  not  so  many 
 sermons,  as  if  nothing  was  to  be  done  for  Christ's  sake,  or  to  glorify  God,  and  to  manifest 
 our  love  to  Jesus  Christ,  and  our  subjection  to  him  as  our  prince  as  well  as  our  Saviour. 
 
 VIII.  The  true  wisdom  of  the  wise  virgins  does  consist  in  a  timely  mak-  True  wisdom 
 ing  use  of  the  means  ;  they  would  not  be  contented  with  empty  lamps,  nor  j?"'f' ''m'"^* 
 would  they  fall  into  a  shmiber  before  they  have  provided  oil  in  their  vessels,  ing\se°of 
 or  have  it  to  seek  when  the  Bridegi-oom  was  come.  The  foolish  ones  missed  it  "^*  means, 
 here  ;  they  took  lamps,  but  no  oil  in  their  vessels,  nor  saw  the  need  of  it  until  it  was  too  late. 
 "  Why  is  there  a  price  in  the  hands  of  a  fool  to  get  wisdom,  seeing  he  hath  no  heart  to  it," 
 Prov.  xvii.  16.  He  is  a  wise  man  that  takes  hold  of  the  present  opportunity,  or  who  redeems 
 the  time  ;  such  as  soon  as  they  are  sick,  will  seek  out  for  a  physician,  and  another  buys 
 what  he  wants  before  the  market  be  over,  and  also  sows  in  the  proper  season,  and  not 
 defer  sowmg  to  the  tune  when  he  should  reap. 
 
 IX.  True  wisdom  consisteth  in  preferring  the  concerns  of  the  soul  above  the  body,  or 
 in  a  greater  care  how  to  live  for  ever  hereafter,  than  how  to  live  here  for  a  moment,  or  in 
 labouiing  more  for  the  meat  that  perisheth  not,  than  for  that  which  perisheth. 
 
 X.  In  value  grace  above  a  visible  profession,  or  in  prizing  the  gi-ace  of  God's  word 
 above  the  hearing  the  word  of  his  grace  ;  the  one  is  for  the  cabmet,  the  other  for  the 
 jewel ;  the  one  is  for  the  gospel  in  word  only,  the  other  is  for  the  gospel  in  its  power.aud 
 inward  efficacy  also.  , 
 
 XI.  He  that  is  truly  wise  will  try  his  heart,  try  his  love,  and  ponder  his  ^™'',^  ""*" 
 patlis,  understand  Ids  way,  and  look  well  to  his  goings,  he  will  not  take     heart. 
 
 up  things  on  trust,  nor  see  with  other  men's  eyes  (as  to  matters  of  faith  and  prov.  liv.  s. 
 practice).  Moreover,  he  is  for  the  reduction  of  what  he  knows  unto  the  nile 
 of  practice.  "  Be  ye  doers  of  the  word,  not  hearers  only,  deceiving  your  own  selves," 
 James  i.  22.  They  are  fools  that  are  contented  with  bare  hearing.  Such  Mutt.  vu.  24. 
 that  are  Avise,  are  greatly  concerned  about  the  state  and  frame  of  their  hearts,  being  not 
 satisfied  only  to  have  life,  but  would  be  lively  also. 
 
 XII.  True  wisdom  does  consist  in  getting  a  sure  title,  and  a  proper     True  wisdom 
 
 ,  ...         ,  .          .      .    °,      ,  °  '  .       .  ,      '      '^  consists   m 
 
 meetness  lor  eternal  life;  the  ^^se  virgins  had  a  sure  and  certain  title  to  eter-     having  a  sure 
 nal  blessedness,  though  they  were  faUen  (through  Satan's  temptations)  into  a     mcetne^aiso 
 slumbering  frame,  and  also  it  appears  they  had  a  meetness  for  heaven,  and     for  eternal 
 entered  into  the  wedding  chamber.     I  do  not  say  they  had  this  meetness  to 
 such  a  degree  when  they  fell  asleep,  but  they  were  awakened,  and  trimmed  their  lamps, 
 and  so  fitted  for  the  Bridegroom's  coming. 
 
 APPLICATION. 
 
 1.  We  may  from  hence  infer,  there  are  but  few  truly  wise.     0  what  folly     "'^f^''-  '• 
 aboimds  in  the  world. 
 
 2.  It  informs  us  also  that  the  men  of  the  world  are  justly  to  be  charged     in'o™- 
 witii  the  greatest  folly,  in  counting  the  godly  fools ;  for  that  which  wicked  men  think  is 
 their  folly  and  madness,  is  the  greatest  wisdom. 
 
 Exhort.  Labour  after  this  wisdom,  let  this  be  all  our  care. 
 For  motives, 
 
 1.  Consider  that  many  professors  are  fools  in  their  profession  ;  0  how  sad  is  it !  men 
 count  them  fools  because  they  are  professors,  and  God  calls  them  fools  because  they  are 
 no  more  but  professors. 
 
 2.  Consider  this  spiritual  wisdom  is  the  only  true  wisdom,  and  none  but  the  saints,  none 
 (as  I  told  you)  are  wise,  but  believers,  or  godly  persons. 
 
 3.  This  is  the  way  to  honom-,  "  The  wise  shall  inherit  glory,  but  shame  shall  be  the 
 promotion  of  fools,"  Prov.  iii.  35.  That  wisdom  which  raises  some  men's  name  and  hon- 
 our in  the  world,  is  foolisiiness  with  God  ;  but  godly  men  Christ  honouis,  and  ExUortatiuu. 
 the  Father  will  honour  them  also. 
 
602  THE  PARABLE   OF   THE   WISE  AND   FOOLISH  VIEGIXS.  [bOOK   III. 
 
 4.  These  persons  God  will  commend  for  ever  for  that  wisdom  he  gave :  when  all  others 
 shall  be  confounded  for  their  folly  and  madness. 
 
 Hut  to  proceed, 
 "  And  live  were  foolish."  That  is  five  were  no  more  than  professors,  or  not  sincere  Chris- 
 tians ;  they  had  no  more  than  a  name,  or  lamps,  and  no  oil  in  their  vessels ;  they  were 
 graceless  wretches ;  the  church,  it  appears,  hath  good  and  bad  in  it,  hypocrites,  as  well  as 
 true  believers. 
 
 Doct.  Hypocrites  are  foolish  persons,  or  false  professors  are  fools. 
 
 1.  I  shall  show  you  wherein  the  folly  of  these  professors  does  consist.     2.     Apply  it. 
 Wherein  the         1.     The  folly  of  these  professors,  called  here  foolish  virgins,  consisteth  in 
 ib!)'ns?i^vlr-       ^'^'^^^'  ^ft''^ini"g  ^o  some  degrees  of  the  knowledge  of  the  way  of  salvation,  and 
 giiisconsist-      yet  have, no  interest  in  ihe  blessed  Saviour,  and  so  prefer  an  empty  or  bare 
 *   ■  profession  without  the  power  of  it,  or  in  getting  lamps  but  no  oil,  and  so  pre- 
 
 fer the  name  of  Christ  above  the  nature  of  Christ ;  this  discovers  tliey  are  fools. 
 
 2.  In  that  they  had  tlic  means  but  never  used  it,  a  price  in  then-  hands,  but 
 means,  ni- not  no  heart  to  improve  it ;  not  to  use  the  jiroper  means  to  attain  any  great  thing, 
 tlmd'y^to'us"  °^'  ^'^  ^^^^  wholly  in  the  means,  are  like  folly,  or  grand  foolishness ;  but  all 
 it  is  great  these  acts  of  folly,  are  these  professors  or  foolish  virgins  guilty  of ;  they  might 
 "  ^'  be  under  the  proper  means,  viz.,  the  preacliing  of  the  world,  but  used  it  not, 
 
 they  made  use  of  false  means,  i.  e.,  they  went  to  buy  oil  of  the  wise  virgins,  they  went 
 to  him  that  sold  oil,  but  was  not  timely,  but  when  it  was  too  late,  and  no  doubt  rested 
 wholly  in  a  long  time  upon  the  bare  use  of  the  external  means,  as  the  preacliing  of  the 
 Not  to  pro-        word  and  outward  ordinances. 
 
 viiie  ior  a  3.    I'q  sleep  in  harvest,  or  come  to  the  market  when  it  is  over,  certainly 
 
 isgrcat  folly,  argues  great  folly  in  such  persons  ;  tu  know  that  winter  will  come,  and  yet 
 make  no  provision  for  it,  discovers  the  man  void  of  wisdom;  to  foresee  the 
 evil,  and  yet  take  no  due  care  to  prevent  it,  is  great  folly.  "  A  prudent  man  foreseeth  the 
 evil,  and  hideth  himself;  but  the  simple  (i.  e.,)  pass  on,  and  are  punished,"  Prov.  xxii.  3. 
 And  according  to  the  nature  of  the  evil  foreseen,  or  forewarned  of,  when  endeavours  arc 
 not  used  to  avoid  it,  such  is  the  degree  of  the  folly  ;  now  what  is  a  greater  evil  than  the 
 loss  of  God,  Christ,  and  the  immortal  soul  ?  but  these  evils  they  might  have  foreseen,  and 
 of  which  they  had  warning,  yet  persisted  on  in  the  neglect  of  laying  hold  of  Christ,  or  in 
 Folly  to  run  Seeking  timely  faith  in  him,  and  so  to  be  prepared  for  his  coming. 
 iiazLfJd  HU '  4.  Their  folly  consisteth  in  running  the  greatest  hazard,  and  yet  think 
 
 no  help  for  it.  themselves  safe,  though  told  they  are  running  into  a  lion's  den.  What  greater 
 madness  can  there  he,  than  not  to  see  nor  believe  most  dismal  danger  (though  told  of 
 it  a  thousand  times)  until  it  is  too  late,  and  there  is  no  remedy ;  none  can  help  them  ;  in 
 this  their  folly  consisteth. 
 
 Folly  not  to  ^-    ^^  ■''  ^ot  great  folly  to  refuse  to  cut  off  a  corrupt  and  rotten  member, 
 
 cut  off  a  rot-  ^vhcu  told  death  will  inevitably  ensue,  or  their  life  must  go  if  it  be  not  done  ? 
 trilled  mum-  or  for  a  person  to  refuse  a  bitter  portion,  and  rather  choose  to  die  than  to  take 
 ^""-  it,  this  shows  the  person  is  either  not  sensible  or  else  a  great  fool.  Now  these 
 
 professors  refused  to  pull  out  a  right-eye  sin,  and  refused  to  have  a  right-hnnd  sin  cut  off, 
 though  they  were  assured  by  Christ  himself  if  they  thus  refuse  to  do,  their  whole  soul  and 
 body  should  be  cast  into  hell.  Tliese  persons  rather  choose  to  be  damned  for  their  sins, 
 Foiivtobe-  ^^^^^  *°  suffer  the  pain  of  the  mortification  of  their  sins,  therefore  were  fools, 
 lieve  sat»r.  6.  Their  folly  consisteth  in  believing  the  father  of  lies,  and  in  trusting  in 
 
 tuitfui  heart'  their  owii  hearts,  when  nothing  is  more  deceitful ;  Satan  no  doubt  persuaded 
 them  their  hearts  and  states  were  good,  and  they  saw  not  how  they  were  de- 
 ceived, until  the  bridegroom  cam«.  Is  it  not  folly  to  tliink  to  reap,  and  never  sow  ?  or 
 sow  tares,  and  yet  hope  to  reap  wheat  ?  or  to  expect  to  get  the  victory  and  never  fight,  or 
 to  wm  the  prize  and  never  run  ?  or  to  delay  that  work  which  will  take  up  all  our  days  on 
 earth,  to  one  hour  or  moment  a  little  before  death  ?  It  discovers  the  greatest  folly  any 
 can  be  guilty  of ;  but  this  fully  appears  in  these  persons,  and  therefore  might  be  weU  called 
 foulish  persons. 
 
 7.  To  value  the  good  opinion,  and  have  the  approbation  of  men,  above  the  love  of  Christ 
 and  the  approbation  of  God,  is  folly  with  a  witness  ;  but  this  these  foohsh  virgins  do  ;  they 
 desire  to  be  called  saints,  though  they  are  sinners,  and  strive  to  keep  up  in  the  good  opi- 
 nion of  men,  but  never  laboured  above  all  things  to  be  accepted  of  God,  and  therefore  are 
 fools. 
 
 8.  Tlieir  folly  consisteth  in  losing  the  love,  butli  of  God  and  the  world  ;  nay,  and  in  ex- 
 
SKKM.  XX.]  THE  PARABLE  OF  THE  WISE  AND   FOOLISH   \aEGINS.  6C3 
 
 posing  themselves  to  the  -nTath  of  God  and  man,  for  because  they  are  professors  of  reli- 
 gion, anil  free  fi-om  idulatry,  and  will  not  worship  with  the  world,  or  be  defiled  with  po- 
 pish superstitions,  they  are  hated  of  men,  and  perhaps  suffer  hard  things  ;  for  a  man  may 
 give  his  body  to  be  burned,  and  have  no  true  love  to  God  ;  and  because  they  are  hypo- 
 crites, or  no  more  than  bare  possessors,  Gud  hates  them,  so  that  they  may  be  said  to  lose 
 earth  and  heaven  too,  and  therefore  are  called  foolish  virgins. 
 
 APPLICATION. 
 
 I.  We  may  from  hence  infer,  that  the  visible  church  is  made  up  of  a  mix-  i  infertnce. 
 ture  ;  the  net  of  the  gospel  takes  good  and  bad. 
 
 II.  We  infer  also  that  hypocrisy  is  hard  to  be  discovered ;  for  had  the     '  inference, 
 foolisli  virgins  been  known  to  the  church,  be  sure  they  had  not  so  long  continued  in  it ; 
 but  doubtless  the  wise  virgins  knew  them  not,  but  took  them  for  true  Chris-     Mr.  Shep- 
 tians  ;  nay,  (as  one  observes)  could  hypocrites  be  discenied,  they  should  not     JJarai)™  p!" ' 
 be  received,  because  matter  fit  to  ruin  a  cliurch,  are  not  fit  to  make  a  church.     119. 
 
 III.  We  infer  that  it  is  no  wonder  there  is  so  much  trouble  iu  chm-ches,  3  inferenc*. 
 sucli  contention,  strife,  and  quarrelling,  and  many  disorderly  walkers  (for  though  it  is  true, 
 through  temptation,  it  may  sometimes  be  occasioned  by  such  that  are  sincere)  yet  com- 
 monly no  doubt  it  riseth  from  the  rubbish,  I  mean,  hypocrites  tliat  get  in  among  them  ; 
 and  from  hence  it  is  there  is  so  much  work  on  the  days  of  discipline,  and  also  by  reason  of 
 this  sort  religion  and  the  church  of  Christ  is  exposed  to  reproach. 
 
 IV.  Also  from  lience  it  appears  that  no  church  is  pure  or  free  from  chaff  or  4  inference, 
 hypocritical  members  ;  nay,  and  in  the  latter  day  it  appears  the  church  does  aboimd  with 
 false  professors  ;  "  five  were  wise,  and  five  were  foolish."  I  will  not  say  there  are  as  many 
 foolish  as  are  wise,  (though  some  think  it  may  be  so  from  these  expressions)  yet  certainly 
 it  signifies  that  there  are  or  will  be  many  corrupt  and  false-hearted  ones  iu  the  churches  in 
 these  latter  days. 
 
 Quest.  From  whence  doth  it  come  to  pass  that  so  many  unsound  persons  get  into  the 
 churches? 
 
 1.  Answ.  Certainly,  it  ariseth  from  the  subtilty  of  Satan,  who  by  his  cunning  wiles  de- 
 ceives poor  mortals,  together  by  the  reason  of  that  great  deceit  or  deceivableness  that  is  in 
 the  heart. 
 
 2.  From  the  malice  of  Satan,  who  is  an  enemy  to  purity,  who  being  an  unclean  spirit 
 himself,  if  he  could,  would  make  heaven  itself  unclean,  but  that  being  beyond  his  power 
 or  policy  ;  hence  he  strives  to  pollute  the  visible  church,  and  stain  the  beauty  and  glory 
 thereof. 
 
 3.  It  may  arise  from  the  carelessness  of  the  church  and  ministers  thereof,  in  not  being 
 so  strict  and  carefid  as  they  ought  about  examining  all  persons,  whom  they  receive  as 
 members  among  them :  and  this  also  should  be  a  mighty  caution  to  them  to  watch,  and  be 
 very  diligent  and  careful  in  this  matter.  "  While  men  slept,  the  enemy  sowed  tares." 
 
 4.  It  also  may  arise  from  the  carelessness  of  these  foolish  ones  themselves,  iu  not  try- 
 ing, searching,  and  thoroughly  examining  their  own  hearts  ;  for  certainly  many  think  who 
 are  hypocrites,  their  state  is  good,  and  they  are  true  believers ;  moreover,  common  grace, 
 common  operations  of  the  Spirit,  much  resemble  true  and  saving  operations. 
 
 V.  From  hence  let  all  professors  and  church  members  be  exhorted  to  have  Exhortatioa. 
 a  jealous  eye  over  their  own  hearts,  lest  they  are  deceived  and  be  undone  for  ever. 
 
 Eut  to  proceed, 
 
 "  They  that  were  fooUsh  took  their  lamps,  and  took  no  oil  with  them,"  ver.  4. 
 
 Pray  well  obsei-ve  the  first  verse  of  this  chapter. 
 
 "  They  took  their  lamps  and  went  forth  to  meet  the  bridegroom." 
 
 That  is,  all  of  them,  but  the  foolish  took  no  oil  wth  them  ;  that  is  (as  I  noted)  in  their 
 vessels,  i.  e.,  they  had  no  true  grace  in  tlieir  hearts.  This  going  forth  some  think  refers 
 to  the  time  of  the  witnesses  finishing  their  testimony.  We  know  that  there  was  a  won- 
 derful expectation  of  the  comuig  of  the  Bridegroom  about  fifty  years  ago,  in  this  street 
 of  the  gi-eat  city,  where  (as  1  conceive  the  witnesses  about  those  tunes  arrived  to  the  top 
 of  their  testunony)  and  then  might  be  said  to  go  fortli,  iu  expectation  of  Christ's  sudden 
 coming  to  set  up  his  more  visible  and  glorious  kingdom. 
 
 "  Took  no  oil,"  &c. 
 
 Certainly,  they  going  forth  iu  the  night,  or  in  a  day-time,  had  some  kind  of  oil  in  their 
 lamps  that  gave  some  light,  though  it  was  not  of  tlie  right  sort ;  for  else  how  could  the/ 
 say  as  they  do  afterwards,  "  Our  lamps  are  gone  out  ?" 
 
664  THE  PAEABLE  OF  THE  WISE  AND  FOOLISH  VIRGINS.       [bOOK  UI. 
 
 Doth  not  that  imply  theu-  lamps  had  been  lighted  and  did  burn  for  a  time  ?  therefore 
 by  their  taking  no  oil  must  be  meant  no  saving  grace,  or  they  went  forth  without  having 
 obtained  like  precious  faith,  or  the  faith  of  God's  elect ;  they  were  graceless  persons,  and 
 had  not  the  Spirit  of  God  in  its  saving  graces  and  operations  in  their  souls.  For  by  oil  I 
 understand  is  meant  the  Spirit  of  God,  which  is  often  compared  to  oil :  "  Therefore  God 
 thy  God  hath  anointed  thee  with  the  oil  of  gladness  above  thy  fellows,"  Psal.  xlv.  7 ;  this 
 is  that  anointing  which  we  have  received  in  Christ,  and  that  abideth  in  us,  or  that  unction 
 from  the  Holy  One,  1  John  ii.  27,  by  which  we  know  all  things  necessai-y  to  salvation. 
 Mr.  John  Secondly,  by  the  oil  here  also  most  expositors  understand  is  meant  saving 
 
 tiiis^mrubie,  gi'ace  :  tlius  one  expresseth  himself ;  by  oil  I  understand  (saith  he)  the  saving 
 p.  14, 1.5.  grace  of  the  Spirit  of  Jesus  Christ,  true  justifying  faith,  repentance,  never  to 
 
 rage  ^°^-_  he  repented  of,  and  love  out  of  a  pure  heart.  And  by  taking  no  oil  I  under- 
 berd  on  this  stand  (saith  he)  the  true  saving  grace  of  God  in  the  heai't.  Another  worthy 
 pi'ifis.'^'  writer  also  saith,  (having  confuted  the  fooUsh  notions  of  the  bUnd  papists)  but 
 
 by  oil  is  meant  the  Spirit  of  Christ,  and  the  graces  of  it,  peculiar  to  all  the  elect. 
 
 Now  the  Spirit  and  graces  of  the  Spuit  may  be,  and  is,  compared  to  oil  from  the  nature 
 or  quality  of  it.  Grace  is  compared  to  leaven  from  some  of  the  qualities  of  leaven  ;  to 
 the  wind,  to  water,  to  fire,  upon  the  consideration  of  the  nature  of  tliose  things  ;  and  so 
 here  the  Spuit  and  saving  grace  is  compared  to  oil,  from  the  quahties  of  nature  thereof, 
 though  in  respect  of  one  or  two  of  its  properties  chiefly  in  this  place. 
 
 1.  Oil  is  of  a  softenmg,  and  a  molUfying  and  healing  nature  ;  and  so  is  the  Spirit  and 
 gi'ace  of  God. 
 
 2.  Oil  is  contrary  to  scorpions,  and  expels  poison  ;  so  is  grace  also  contrary  to  Satan, 
 that  old  serpent,  and  it  also  expels  the  poison  of  sin  and  Satan's  temptations. 
 
 3.  Oil  will  not  mingle  or  incorporate  with  other  liqiud  things,  but  it  wUl  be  always 
 uppermost :  so  grace,  whether  considered  in  the  spring  (from  hence  it  proceeds,)  or  in 
 respect  of  the  subject  of  it,  and  its  own  quahty  ;  it  will  not  mingle  with  any  other  thing,  it 
 will  not  mix  with  a  man's  own  righteousness  ;  it  will  not  mingle  or  mix  with  works,  much 
 less  will  it  mingle  with  sin,  or  the  inordinate  love  of  the  world ;  neither  will  free-grace  mix 
 with  free-wiU.  Take  grace  for  the  favour  of  God,  the  rich  bounty  and  good  will  of  God,  it 
 will  not  mingle  with  any  of  these  things,  or  take  it  (as  principally  meant  here,)  for  the  fruits  of 
 the  Spirit, or  effects  of  God's  special  grace  and  love  ;  it  will 'mix  with  nothing  that  is  contrary 
 to  its  own  nature;  Moreover,  gi-ace  will  reign,  predominate,  or  be  uppermost  where  it  is 
 received. 
 
 4.  Oil  is  of  a  reviving  nature,  and  opens  obstructions,  causing  a  man  to  breathe  freely. 
 So  grace  revives  the  soul,  and  removes  all  obstructions  of  deadness  and  unbelief,  and  causeth 
 a  believer  to  breathe  forth  his  desires  freely  unto  God. 
 
 •5.  Oil  is  of  a  feeding  and  fattening  nature,  as  well  as  beautifying ;  it  causeth  the  face  to 
 shine.  So  gi'ace  feeds,  nay,  fattens  the  soul,  and  makes  the  soul  shine  in  hohness  and  good 
 ■works. 
 
 6.  And  lastly.  And  more  directly,  (as  intended  here.)  it  is  oil  that  makes  the  lamp  to 
 burn,  that  feeds  it,  and  contuiues  its  light.  So  the  grace  of  God  in  the  heart  of  a  believer 
 makes  his  hfe,  profession,  and  conversation  to  burn,  and  give  much  Ught,  and  also  as  more 
 grace  is  given,  so  the  believer's  lamp  is  continued  burning. 
 
 7.  If  the  lamp  be  not  fed  with  oil,  with  proper  lamp  oil,  it  will  soon  go  out.  So  for  want 
 of  true  grace  in  the  heart,  the  lamp  of  the  foohsh  virgins  went  quite  out ;  and  were  not  true 
 believers  supplied  day  by  day  with  more  grace,  their  lamps  would  go  out  also.  There  must 
 be  oil  in  the  vessel  as  well  as  in  the  lamp ;  and  so  there  must  be  grace  in  our  hearts  as  well 
 as  fracious  acts  and  hoUness  in  our  livts,  or  in  the  lamp  of  profession,  and  in  our  conversation. 
 
 Pray  observe,  both  the  wise  and  foolish  virgins  had  their  lamps ;  both  professed  the  true 
 faith,  owned  the  doctrine  of  the  gospel ;  both  went  forth  together  into  a  visible  profession ; 
 both  were  church  members  ;  both  were  taken  for  true  Christians ;  both  went  to  meet  the 
 Bridegroom. 
 
 From  hence  note. 
 
 Doct.  That  false  professors  or  fooUsh  virgins  may  go  a  great  way  in  a  profession  of  re- 
 ligion, and  be  taken  for  true  believers. 
 
 In  speaking  to  this  proposition, 
 
 1.  I  shall  briefly  show  you  how  far  the  foolish  virgins  may  go. 
 
 2.  Show  wherein  the  wise  outdo  them,  or  differ  from  theui.     3.     Apply  it. 
 
 My  brethren,  having,  in  opening  the  parable  of  the  sower,  showed  you  how  far  the 
 stony  and  thorny-ground  hearers  may  go.  I  shall  be  very  brief  in  speaking  to  it  here. — 
 But, 
 
SEKM.  XX.]  THE  PARABLE   OF   THE   waSE   AND   FOOLISH   VIHGINS. 
 
 665 
 
 now  far  the 
 
 I.     They  may  hear  the  word,  and  seemingly  retain  it,  those  persons  signi-     jJ^JT^^J^' 
 
 Kins  may  go 
 in  a  profes- 
 sion of  reli- 
 gion. 
 
 fied"  by  the  highway-side,  heard  the  word ;  but  Satan  caught  it  presently  out 
 of  theii-  hearts!  But  the  foolish  virgins  do  more,  they  for  some  time  seem  to 
 keep  the  word,  it  takes  some  rooting  in  these.  ,    .     ,       . 
 
 II  They  may  for  a  time  appear  very  zealous,  and  forward,  m  heanng  the  word 
 preached  •  this  sort  of  professors  followed  our  Saviour  from  place  to  place,  nay,  took  sliip- 
 pin<J  to  oo  after  him  •  but  it  was  not  (as  our  Lord  told  them)  "  because  they  saw  the  miracles 
 winch  he  did,"  John  vi.  26.  Not  from  a  love  to  his  person,  nor  to  his  word,  but  because 
 they  eat  of  the  loaves,  and  were  iilled.  .  ^   ,      „  .    , 
 
 III  They  may  seem  to  delight  to  hear  the  word,  and  to  know  the  ways  of  God.  And 
 delic'ht  to  know  my  ways  as  a  nation  that  did  righteousness.  They  take  dehght  in  approach- 
 in<T  to  God  "  Isa  Iviii.  2.  These  foolish  professors  in  Israel  they  knew  the  will  of  God,  and 
 inquired  after  the  Lord.  "  They  come  unto  thee  as  thy  people  come,  and  they  sit  before 
 thee  as  my  people,  and  they  hear  thy  words,  but  they  wiU  not  do  them,"  Ezek.  xxxm.  31, 
 32  Nay  the  word  seemed  sweet  and  pleasant  to  them.  "  Thou  art  to  them  as  a  veiy 
 lovely  song  of  one  that  hath  a  pleasant  voice,  and  can  play  well  on  an  instrument,"  &c. 
 Who  would  think  these  were  not  sincere  persons  ? 
 
 IV  They  may  receive  the  word.  So  the  stony  and  thorny-ground  hearers  are  said  to 
 do  They  heard  the  word,  and  anon  they  received  it ;  they  received  the  word  into  their 
 heads,  and  were  somewhat  enlightened  by  it.  They  may  believe.  "  Simon  also  believed," 
 &c  Acts  viii.  13.  "  Many  beUeved  on  his  name,  when  they  saw  the  mu-acles  he  did  ;  but 
 Jesus  cUd  not  commit  himself  to  them,"  John  ii.  23,  24.  So  in  John  viii.  30,  they  may 
 have  the  faith  of  credence,  a  presumptuous  faith,  a  historical  taith,  a  temporary  faith  ;  nay 
 may  have  the  faith  of  miracles,  and  cast  out  devils,  and  yet  not  have  grace,  no  chanty,  no 
 true  love  to  God,  nor  true  faith  in  Jesus  Christ. 
 
 V.  They  may  leave  all  gross  acts  of  sin,  and  reform  their  ways  as  to  their  outward 
 conversation,  and  so  escape  the  corruptions  of  the  world,  through  that  knowledge  which 
 they  have  attamed  of  Jesus  Christ.     Herod,  when  he  heard  John  the  Baptist,  reformed 
 
 many  things.  ./.  „  tt  i       -a 
 
 VI.  They  may  be  "  enlightened,  and  also  taste  of  the  heavenly  gift,  Heb.  vi.  4 ; 
 those  liigh  attainments  the  apostle  mentions  in  Heb.  vi.  4—6,  are  no  other  than  the 
 operations  of   the   Holy  Ghost,  which  foolish  virgins,  or  hyprocritical   professors,  may 
 
 attain  unto.  ,       •        ,.   i 
 
 1.  They  may  be  enlightened  or  instructed  in  the  clear  doctrine  of  the  gospel,  or  be 
 illuminated  with  some  kind  of  supernatural  light  and  knowledge,  by  partaking  of  the 
 common  operations  of  the  Spirit. 
 
 •2.  As  to  be  under  the  sense  of  the  evil  of  sin,  in  respect  of  the  ginlt  thereof ;  and 
 see  that  sin  is  against  the  nature  of  God,  and  hateful  to  him,  but  never  come  them- 
 selves to  hate  and" abhor  it,  in  respect  of  the  deiiling  nature  of  it. 
 
 3.  They  may  also  be  so  far  enlightened  as  to  know  God  is  man's  chief  good  ;  for 
 if  heathens  came  to  discern  this,  much  more  this  sort  that  had  the  common  illumin- 
 ations  of  the  Spirit.  r.,   .    . 
 
 4.  They  may  be  enlightened  so  far,  as  to  Icnow  all  the  essentials  of  the  true  Christian 
 religion. 
 
 5.  To  know  the  true  Christ,  and  the  church  in  his  nature,  constitution,  government, 
 and  discipline  thereof. 
 
 VII.  They  may  also  taste  of  the  heavenly  gift.  (1.)  The  doctrine  and  ordmances  of 
 the  gospel  are  an  heavenly  gift,  and  of  this  gift  they  may  taste.  (2.)  The  extraordinary 
 operations  of  the  Holy  Ghost  are  called  the  gift  of  God  :  "  Because  thou  hast  thought  the 
 gift  of  God  may  be  purchased  with  money,"  Acts  viii.  20.  This  heavenly  gift  false  or 
 foolish  professors  may  taste  of :  "  In  thy  name  we  have  cast  out  devils.  And  though  I 
 have  all  faith,  so  that  I  could  remove  mountains,  and  have  not  charity,"  1  Cor.  xiii.  1,  2; 
 that  is,  true  love  to  God :  which  shows  it  was  possible  a  man  might  have  such  a  faith, 
 and  yet  have  no  true  grace,  or  not  have  the  grace  of  faith.  (3.)  The  gospel  dispensa- 
 tion in  general  is  an  heavenly  gift,  of  which  dispensation  these  have  a  taste  of. 
 
 VIII.  They  may  partake  of  the  Holy  Ghost ;  so  it  is  expressed,  "  And  were  made 
 partakers  of  the  Holy  Ghost,"  &c.  This,  as  Dr.  Owen  shows,  is  (in  eflect)  the  same 
 thing  mentioned  before  (though  in  diflerent  w^ords  expressed)  they  may  partake  of  the 
 common  operations,  and  common  gifts  of  the  Spirit,  which  keep  their  lamps  for  some 
 time  burning. 
 
 IX.  They  may  taste  of  the  good  word  of  God. 
 
^^^  The  pakadle  of  the  wise  and  foolish  virgins.  [book  hi. 
 
 1.  Tlie  good  word  of  God  intends  the  gofpel,  wMch  word  they  give  credit  unto, 
 and  so  with  some  kind  of  fidth  tasted  it,  and  su  are  said  to  believe,  or  by  and  by  "  to 
 receive  the  word  with  joy,"  as  the  stony-ground  hearers  are  said  tu  do.  Matt.  xiii.  '20. 
 
 2.  They  may  taste  some  sweetness  in  tlie  word  of  God,  particularly  in  tlie  doctrine 
 and  promises  thereof;  hut  a  bare  tasting  may  be  where  there  is  not  a  true  spiritual  feedintJ 
 on  that  doctrine,  and  on  tliose  blessed  promises  of  the  word  of  God  ;  nay,  they  may  partake 
 of  such  great  gifts  of  the  Holy  Ghost,  as  to  become  eminent  preachers  of  the  gospel,  but 
 whatsoever  taste  the  foolish  virgins  have  of  the  good  word  of  God,  they  never  digested  it 
 so  as  to  be  fed,  and  nourished  thereby.  °  ' 
 
 X.  They  may  taste  of  the  powers  of  the  world  to  come. 
 Two  things  let  me  note  here. 
 
 1.  What  is  meant  by  the  world  to  come. 
 
 2.  What  by  tasting  the  powers  thereof. 
 
 (1.)  Some  here  by  the  world  to  come  assert  is  only  meant  the  gospel  church  state  or 
 spu-itual  knigdom  of  the  Messiah.  Dr.  Owen  seems  to  bo  of  this  opinion  •  and  if  this  be 
 meant  by  the  world  to  come,  then  their  partaking  of  the  miraculous  operations  of  the  Spirit 
 was  their  tasting  of  the  powers  thereof.  ' 
 
 (2.)  But  by  the  world  to  come  I  rather  think  the  apostle  alludes  to  the  (dory  of  the 
 kingdom  of  Christ,  (when  he  appears  the  second  time)  whicli  will  be  that  newlieaveu  and 
 new  earth,  wherein  dwelleth  righteousness,"  1  Pet.  iii.  13,  Eev.  xx.  1 . 
 
 (3.)  As  to  their  "  tasting  of  the  world  to  come,"  it  may  be  this,  i.  e. 
 
 ^fntXy  ^-  '^'"'^  ^"^'''^^'*^  "'*'  ''"""^  ^"'^  certainty  of  the  glory  of  the  world  to  come ; 
 
 tastingofthe  "'^y  give  full  credit  to  the  truth  of  that  future  state,  in  respect  to  the  resur- 
 worid  to""  ""^  ^;:''''f  f}"^  ^'"■°''''  judgment,  and  to  the  mighty  power  that  will  attend  both ; 
 come.  they  believe  the  revelation  of  those  things  concerning  the  world  to  come  and 
 
 so  are  said  to  have  a  taste  of  them. 
 
 Moreover,  they  may  taste  some  fancied  sweetness  in  hope  of  the  joys  of  the  world  to 
 come,  and  be  under  the  restraining  power  of  the  Spii'it,  through  dread  of  the  punishment 
 of  tlie  world  to  come. 
 
 XI.  From  hence  it  appears  that  the  foolish  virgins  may  be  baptized,  break  bread,  and 
 so  have  external  communion  with  the  wise  in  the  church  of  God  ;  for  nothing  is  more  clear 
 than  this,  viz.,  that  they  were  visible  church  members,  nay,  they  may  obw  all  external 
 ordinances  of  the  gospel,  or  precepts  of  Jesus  Christ. 
 
 XII  They  may  desire  grace  ;  "  Give  us  of  your  oil :"  they  desire  it,  and  ask  it  hut 
 not  of  him,  (or  not  in  a  right  manner)  who  hath  it  to  give. 
 
 XIII.  They  may  pray,  nay,  be  much  in  prayer ;  f,rr  thus  did  the  Pharisees  and  desire 
 others  to  pray  f.ir  them.  For  so  did  Pharaoh,  and  may  have  also  much  seeming  zeal  for 
 a  time,  and  contribute  to  the  poor  saints,  though  not  from  a  principle  of  love. 
 
 XIV.  In  a  word  (to  close  with  this)  they  may  be  under  a  great  visible  change  beinff 
 fonuerly  profane  and  ungodly  persons,  they  may  be  reformed,  and  to  appearance"  become 
 other  men,  even  great  and  notable  professors  of  religion;  and  all  may  take  them  for  saints 
 and  very  little  difference  may  appear  between  them  and  true  Christians.  Moreover  they 
 talk  of  Christ's  coming,  and  go  out  to  meet  him  with  the  wise.  ' 
 
 Secondly,  I  shall  show  you  wherein  the  wise  vii-gins  outdo  them,  or  differ  from  them 
 1.  The  wise  hear  the  word,  and  hear  it  not  with  jov  onlv,  but  understand  it  also  •  that  is' 
 they  have  a  true  experimental  knowledge  of  tlie  divine  power  of  it  upon  their  hearts' 
 Their  hearts  are  thoroughly  changed  by  the  efficacy  and  effectual  workings  of  the  Spirit  • 
 so  that  regeneration  passeth  upon  aU  tlieir  souls,  they  are  not  only  other  men,  but  new 
 men ;  they  do  not  orly  assent  to  the  ti-uth  of  the  word,  oi'  receive  it  into  their  understand- 
 ing, but  with  a  full  consent  of  their  will  close  with  Christ,  and  yield  obedience  to  him  from 
 
 the  heart. 
 
 2.  They  are  not  under  the  common,  but  special  illumination  of  the  Holy  Ghost ;  their 
 convictions  are  not  legal  but  evangehcal ;  they  are  not  convinced  of  the  guilt,  but  also  of 
 the  filth  of  sin  ;  tlieir  convictions  are  not  chiefly  of  scandalous  sins,  but  it  reaches  their 
 hearts  and  secret  sins  also,  and  not  only  actual  sins,  but  the  evil  of  original  sin  likewise  ■ 
 and  nut  only  as  sin  is  against  them,  but  also  as  it  is  against  God,  and  hath  wounded  the 
 Lord  Jesus  Christ ;  these  things  are  the  chief  cause  of  their  grief  and  sorrow  :  "  At^ainst 
 thee,  thee  only  have  I  sinned,  and  done  this  evil  in  thy  sight,"  I'sal.  li.  4.  It  causeth 
 them  (from  hence)  to  loathe  themselves ;  yea,  "  to  abhor  themselves,  and  to  repent  in  dust 
 and  ashes,''  Job  xlii.  G.  Common  convictions  rise  from  the  sense  of  God's  wrath,  but 
 special  convictions  flow  from  the  sense  of  God's  love  in  Jesus  Christ ;  they  seeing  a  free 
 
SERM.   XXI.]  THE  PARABLE   OF   THE  WISE   AND   FOOLISH  V1EGIK3.  667 
 
 pardon  of  all  their  sins  through  Chi-ist's  blood  offered  to  them,  this  melts  them  into  tears 
 of  sorrow,  mixed  with  joj-.  .  ,,,-,, 
 
 3.  They  are  not  only  convinced  of  sin,  (and  particularly  of  the  sin  of  unbelief  J  but  ol 
 rightpousness  also. 
 
 II.  They  have  not  only  a  taste  of  the  good  word  of  God,  but  feed  also  upon  it ;  tlieir 
 taste  and  eatinrf  ariseth  from  spiritual  hunger,  or  from  a  true  sense  of  want ;  they  have  a 
 cravinf  appetite,  and  nothing  but  God  in  Christ  can  satisfy  their  souls ;  they  digest  the 
 word  they  feed  upun  it,  or  live  upon  Christ  by  fivith,  and  to  them  the  word  is  "  sweeter 
 than  'honey,  or  the  honey -comb,''  Psal.  cxix.  97;  that  which  they  eat,  is  turned  into  good 
 nourishment,  it  being  mixed  with  faith,  it  strengthens,  revives,  and  comforts  them. 
 
 III.  The  wise  wgins  do  not  receive  the  Holy  Ghost  only  in  the  gifts  of  it  also,  they 
 have  true  faith,  unfeigned  love  to  Clirist,  and  hope  that  maketh  not  ashamed,  and  also  at- 
 tain to  humility,  temperance,  patience,  and  brotherly  kindness. 
 
 IV  The  wise  virgins  have  all  those  things  that  accompany  salvation,  or  such  thmgs  that 
 accompany  a  saved  state.  (1.)  The  Holy  Spirit,  as  the  great  new  covenant  promise.  (2.) 
 Union  whh  Christ.  (3.)  A  new  heart,  or  the  image  of  God  created  anew  m  them  ;  they 
 arc  iustilied,  adopted,  and  sanctified.  (4.)  They  have  a  dear  love  to  the  saints,  and 
 as  they  are  the  members  of  Christ's  mystical  body,  they  mhiister  to  them,  which  is  more, 
 or  a  higher  attainment  than  any  of  the  foolish  virgins  arrive  at. 
 
 V.  flie  wise  vii-giiis  are  sincere  Christians,  really  in  heart  before  God  what  they  appear 
 to  be  before  men  ;  they  act  from  right  principles  and  from  right  motives  ;  the  love  of  God 
 and  the  love  of  Christ  stirs  them  up  to  follow  liim,  to  cleave  to  him,  and  to  obey  him  in 
 whatsoever  he  commands  them  ;  also  thoy  act  to  a  right  end,  that  God  may  be  glorified, 
 and  Jesus  Christ  may  be  exalted. 
 
 SERMON    XXI. 
 
 imie  the  Bridegroom  tarried  they  all  slumbered  and  slept.— IMt  xxv.  5. 
 
 SovE  tliink  this  slumbering  and  sleeping  of  the  virgins  refers  to  the  "  sleep  of  death  ; 
 thoy  all  slept,  that  is,  (say  they)  they  all  tUed.  But  certainly  they  are  gi-eatly  mistaken 
 who  are  of  this  opinion.  _ 
 
 1.  Because  when  they  were  awakened,  the  foolish  virgins  were  bid  to  go  and  buy  oil, 
 which  will  not  be  said  unto  any  at  the  day  of  the  resurrection. 
 
 2.  Because  all  the  virgins  are  said  to  rise  out  of  this  slumber  and  sleep  at  one  and  the 
 same  time  and  trimmed  llieir  lamps ;  but  no  hypocrite  or  unbelievers  shall  rise  from  the 
 dead,  when  all  that  sleep  in  Jesus  shall  be  raised,  which  will  be  at  the  very  time  when 
 Christ  comes ;  "  The  dead  in  Christ  shall  rise  first,"  1  Thess.  iv.  1(5. 
 
 3.  Because  they  rose  out  of  this  sleep  some  time  before  the  Bridegroom  came  ;  the  foolish 
 virgins  after  they  were  awakened,  went  to  buy  oil;  "  But  whUe  they  went  to  buy,  the 
 bridegroom  came,"  ver.  10.  „   ,        .    .        -r   ,   ,.  i  .    .i, 
 
 Before  I  speak  to  the  slumbering  and  sleeping  of  the  ^irgms,  I  shall  speak  to  the 
 "  Bridegroom's  tarrying."  .        -         c     . 
 
 1.  Some  think  our  Lord  refers  to  that  long  time  between  the  ascension  of  our  Saviour, 
 and  his  second  coming,  and  how  long  that  will  be  we  know  not,  though  most  believe  not 
 more  than  two  thousand  years. 
 
 2.  Others  think  he  refers  to  that  time  which  is  between  the  time  of  the  soul  3  espousal 
 to  Christ,  or  conversion,  and  the  marriage  day.  Towi.iittime 
 
 3.  Others  perhaps  upon  better  grounds  conclude,  it  refers  to  that  distance  the  t^rryinjf 
 of  time,  that  will  be  between  some  remarkable  signs  and  expectation  of  Christ's  ^^'^^™},'-- 
 appearance  and  his  actual  coming,  and  I  rather  adhere  to  this.  reier. 
 
 Certainly,  These  words  refer  to  a  time  when  all  the  virgins  shall  be  full  of  expectation 
 of  Christ's  coming ;  nay,  and  when  many  would  be  very  confident  of  it,  by  means  of  some 
 providences,  signs,  and  appearances,  which  I  take  was  about  fifty  years  ago ;  do  but  call  to 
 mind  what  an  hour  the  church  was  then  under,  and  what  wonderful  expectation  was 
 .  amongst  the  people  of  God  in  these  nations,  and  in  other  nations  and  kingdoms  also  ?  Oh 
 what  preaching  and  writing  about  the  coming  and  kingdom  of  our  Lord,  was  there  then, 
 and  what  mighty  things  were  upon  the  wheels,  of  which  I  gave  you  some  brief  hints  be- 
 fore 1 
 
GG8  THE  PARABLE  OF   THIi   WISE   AND   FOOLISH   VIRGINS.  [bOOK   III. 
 
 BriKhtliian  ^'^^ '°  ^^^'^  ''^"^  ^™''  *''^®  Bridegroom  tarries  ;  he  then  came  not,  but  all 
 
 TiiiinKhorst,  those  brave  men  saw  they  were  mistaken,  and  a  dark  cloud  (not  expected) 
 and  ""many  comes  upon  the  Lord's  people  both  here  and  in  other  kingdoms  and  nations  ; 
 more.  and  this  seeming  delay,  I  conceive,  was  partly  the  cause  of  all  the  vu-gins 
 
 faOing  asleep,  or  into  a  sleepy  and  slumbering  condition,  which  drowsy  frame 
 of  spirit  we  are  still  under,  and  shall  I  fear  be  for  some  time. 
 
 But  know  assuredly,  that  though  the  Lord  Jesus  seems  to  tarry  (or  tarries  past  that 
 time  liis  people  longed  for  him)  yet  he  will  not  tarry  one  hour  longer  than  the  appointed 
 time.  "  For  yet  a  little  while  he  that  shall  come  will  come,  and  will  not  tarry."  The 
 least  moment  shall  not  exceed  the  fixed  time,  that  is  determined  :  "For  the  vision  is 
 for  an  appointed  time,  but  at  the  end  it  shall  speak,  and  not  lie,  though  it  tarry,  wait  for 
 it,  because  it  will  surely  come  and  not  tarry,"  Hab.  ii.  3. 
 
 Yet  from  those  words,  whilst  the  Bridegroom  tarried,  we  may  note, 
 
 1.  That  Christ  comes  not  at  that  time,  when  many  of  his  own  people  looked  for  him, 
 and  this  we  have  seen  clearly  fulfilled. 
 
 2.  That  he  will  come  when  he  is  not  expected  ;  "  In  such  an  hour  "  ye  think  not,  the 
 Son  of  Man  cometh,"  Matt.  xxiv.  44 ;  and  that  also  some  shall  be  left  to  such  tempta- 
 tion, as  to  say  my  Lord  delayeth  his  coming,  but  such  who  say  thus  in  their  hearts,  our 
 Saviour  calls  e\-il  servants,  ver.  48. 
 
 3.  Moreover  know,  that  when  our  Lord  comes,  he  comes  suddenly,  even  as  a  thief  in 
 the  night;  and  it  wiU  be  very  surprising,  like  a  cry  at  midnight,  when  many  will  be  asleep, 
 or  very  secure.  And  are  not  many  at  this  present  time  ready  to  say  in  their  hearts,  the 
 day  is  afar  off,  and  perhaps  one  reason  of  it  may  be  from  the  boldness  of  some  good  men, 
 who  have  unadvisedly  spoken  of  the  accomplishment  of  those  things,  which  are  to  precede 
 his  personal  appearance,  as  the  passing  away  of  the  second  wo,  and  the  utter  downfall  of 
 mystical  Babylon,  by  the  sounding  of  the  seventh  angel,  "  when  the  kingdoms  of  tliis 
 World  shall  become  the  kingdoms  of  our  Lord  and  of  his  Christ,"  Eev.  xi.  14,  15.  The 
 seventh  trumpet  must  sound,  before  one  of  the  seven  vials  are  poured  forth  ;  and  by  the 
 pouring  forth  of  all  the  seven  vials  will  the  utter  ruin  of  the  beast  and  mystery  Babylon 
 Mr.  Poors  be  accomplished.  For  as  a  worthy  writer  hath  noted,  the  seventh  trumpet 
 synopsis.  cannot  declare  the  ruin  of  antichrist,  unless  the  seven  vials  be  poured  out 
 under  it,  and  the  seventh  trumpet  soundeth  soon  after  the  slaying  of  the  witnesses,  which 
 I  hope  is  past :  I  cannot  with  some  others  be  yet  of  another  mind,  but  that  they  have  a 
 few  years  since  been  slain,  and  are  now  upon  their  feet,  and  that  we  are  in  that  cloud 
 (though  perhaps  it  may  be  yet  darker)  in  which  they  shall  ascend  :  doubtless  they  that 
 think  that  several  of  the  vials  were  poured  out  under  the  sixth  trumpet,  were  grandly 
 mistaken,  and  were  dark  as  to  that  part  of  the  sacred  \'ision. 
 
 But  those  good  men,  who  too  boldly  formerly,  and  of  late  time  fixed  upon  this  and 
 that  time  or  year,  having  been  mistaken,  hath,  as  I  hinted,  caused  many  to  be  secure, 
 and  others  to  turn  scoffers,  and  say,  as  St.  Peter  intimates  ;  "  Where  is  the  promise  of 
 his  coming  ?  Though  the  Lord  is  not  slack  concerning  his  promise,"  &c.,  1  Pet.  iii.  2.  It 
 gi-eatly  behoveth  us  to  consider  of  the  great  danger,  which  attends  some  people  by  means 
 of  those  great  disappointments  they  have  seen,  and  by  means  our  Lord  seems  as  they 
 think  to  tarry  ;  the  longer  the  night  is  the  more  oil  we  shall  need,  and  greater  patience 
 must  be  exercised. 
 
 Quest.     Why  doth  our  Lord  Christ  seem  to  tarry  ? 
 Why  Christ         I  Ausw.  It  may  seem  to  us  in  respect  of  the  length  of  the  time  between 
 tames.  Christ's  first  and  second  coming,  and  also  because  the  primitive  Christians 
 
 thought  his  coming  would  have  been  very  soon,  even  in  their  days  :  whereas  there  are 
 more  than  sixteen  hundred  years  since  that  run  out,  and  yet  they  waited  for  his  coming 
 from  heaven,  and  thought  the  time  very  near ;  though  Paul  laboured  to  inform  them  bet- 
 ter, as  you  may  see  2  Thess.  ii.  1 — 3. 
 
 II.  He  may  seem  to  us  to  tarry,  by  reason  our  days  are  short,  and  we  reckon  not  as 
 God  doth,  to  whom  a  thousand  years  are  but  as  one  day,  but  it  chiefly  riseth  from  our  ig- 
 norance of  those  mystical  numbers  left  in  God's  word  about  the  end  of  the  wonders,  and 
 also  of  those  many  things  that  must  and  shall  precede  Christ's  second  glorious  appearance, 
 which  were  we  informed  in  and  about,  we  should  not  say  our  Lord  tarries,  or  delays  his 
 coming. 
 
 III.  It  may  also  arise  by  reason  of  our  impatience,  or  want  of  a  due  and  quiet  exercise 
 thereof;  he  that  believeth  maketh  not  haste  :  also  by  reason  of  those  disappointments  some 
 have  laid  us  under,  their  times  being  not  the  time  "  the  Father  bath  put  in  his  own 
 
BOOK   III.]  THE   PARABLE   OF   THE  WISE   AND   FOOLISH   VIRfilNS.  C69 
 
 power,"  Act  i.  7.  Certainly  the  curiosity  of  some  men  in  late  days  deserve  rebuke  with 
 them  of  old,  who  said,  "  Lord,  wilt  thou  at  this  time  restore  again  the  kingdom  to 
 Israel?"  ver.  6.  To  whom  the  Lord  answered,  "  It  is  not  for  you  to  know  the  times  and 
 seasons,"  &c.  It  is  (as  if  he  should  say)  reserved  for  some  in  after  times  :  but  I  refer  not 
 here  to'  the  day  nor  year  of  Christ's  personal  coming,  but  to  the  beginning  of  Christ's 
 kingdom,  upon  the  sounding  of  the  seventh  trumpet. 
 
 IV.  Christ  may  seem  to  tarry  out  of  pity  and  compassion  to  poor  sinners,  his  elect 
 must  be  all  called  or  brought  in  ;  he  is  not  willing  that  any  of  them  should  perish,  nor 
 can  they  perish  ;  therefore  he  for  their  sakes  seems  to  tarry,  for  many  of  them  amongst 
 the  GeutUes  shall  not  be  called,  nor  can  they  have  the  gospel  preached  to  isa  ix.  3.4. 
 them  until  Babylon  is  overthrown  :  for  then  will  be  the  time,  when  nmlti-  •  • 
 tudes  in  many  nations  and  dark  regions  of  the  earth  shaU  flow  in  to  Jesus  Christ,  then, 
 and  not  till  then,  shall  the  fu'ness  of  the  Gentiles  come  in,  and  until  that  is  done,  blind- 
 ness will  remain  upon  the  poor  Jews,  as  Paul  clearly  showeth ;  but  then  they  shall  be 
 that  nation,  that  God  hath  foretold  shall  be  born  at  once  ;  "  And  so  all  Israel  shall  be 
 saved,"  Ko'm.  xi.  20.     And  this  brings  me  to  the  next  reason. 
 
 V.  Because  all  things  which  God  hath  spoken  m  his  holy  word,  (as  antecedent  to  his 
 coming)  must  be  accomplished.  (1.)  The  image  power  must  be  utterly  broken  "  into 
 pieces^and  become  hke  the  chaff  of  the  summer  threshing  floor,"  Dan.  ii.  35,  44.  (2.) 
 And  to  this  end  the  stone  must  smite  the  image  upon  the  feet,  which  I  daily  wait  to  see. 
 (3  )  "  The  gospel  of  the  kingdom  must  be  preached  to  all  the  world,  and  then  cometh 
 the  end,"  Matt.  xxiv.  14  ;  but  not  until  then.  (4.)  '^'  The  Httle_stune  must  ^^^  ^^^^ 
 become  a  great  mountain,  and  fill  the  whole  earth,"  Dan.  ii.  35,  44.  (5.)  g^aii  be  con- 
 Whether  the  Jews  shall  be  called  before  the  coming  of  Christ,  or  not,  is  a  ;:^<';fd Christ 
 doubt  to  some,  but  none  to  me  ;  because  when  Christ  comes  his  bride  is  com-  comes, 
 pletely  ready,  not  one  member  of  Christ's  mystical  body  shall  be  wanting. 
 
 VI.  Therefore  he  seems  to  tarry,  that  all  his  elect  may  be  brought  home.  The  bride 
 must  have  her  full  time  allowed  her  in  order  to  be  ready ;  shall  Christ  be  married  to  an 
 imperfect  bride  ?  There  shall  not,  my  brethren,  he  one  member  of  his  mystical  body  in 
 that  day  wanting  or  uncalled,  or  not  actually  united  to  the  glorious  head.  "  Let  us 
 be  flad  and  rejoice,  and  give  honour  to  him,  for  the  marriage  of  the  Lamb  is  come,  and 
 his  wife  hath  made  herself  ready,"  Rev.  xix.  7.  It  may  be  also  in  mercy  to  them  who 
 are  already  called,  that  they  may  be  in  an  actual  fitness  for  his  commg,  and  also  to  try 
 their  faith  and  patience. 
 
 VII.  It  may  be  that  so  the  harvest  and  vintage  of  the  earth  may  be  fully  ripe;  "Thrust 
 in  thy  sharp  sickle,  and  gather  the  clusters  of  the  vine  of  the  earth,  for  her  grapes  are 
 fully  ripe,"  Rev.  xiv.  18.  The  children  of  Israel  could  not  possess  the  land  of  Canaan, 
 until  the  sins  of  the  Amorites  were  fully  ripe.  Moreover,  by  Christ's  tarrying  and  offering 
 to  the  world  so  long  a  time,  through  the  exercise  of  his  patience,  he  will  leave  the  world 
 without  excuse  ;  for  God  came  not  upon  the  old  world,  before  he  gave  warning  ;  nor  will 
 he  come  to  destroy  tliis  present  world  with  fire,  without  giving  them  suflicient  warning 
 of  it. 
 
 VIII.  And  lastly,  our  Lord  may  seem  to  tarry,  to  put  all  men,  especially  his  own  peo- 
 ple, upon  a  constant  and  continual  watch  :  "  What  I  say  to  one,  I  say  unto  all,  watch." 
 We  have  time  given  us  to  get  upon  oiu-  watch  tower,  and  enquire  what  of  the  night  ? 
 
 APPLICATION. 
 
 Sinners,  take  heed  you  are  not  found  among  the  scoffers  that  the  apostle  speaks  of ; 
 "  Knowing  this  fii-st,  that  there  shall  come  in  the  last  days  scofi'ers,  walking  after  their 
 own  lusts,  and  saying  where  is  the  promise  of  his  coming,  for  since  the  fathers  fell  asleep, 
 all  things  continue  as  they  were  from  the  beginning  of  the  creation,"  2  Pet.  iii.  3,  4.  Be- 
 ware of  harbourmg  any  atheistical  or  unbeheving  thoughts,  and  of  growing  bold  in 
 wickedness,  because  Christ  seems  to  tarry  or  defer  his  coming  ;  it  is,  you  hear,  for  holy 
 and  wise  ends  :  the  old  world  would  not  believe  what  Noah  told  them,  but  were  fearless 
 of  any  such  flood  ;  "  They  builded,  planted,  married,  and  were  given  in  marriage,  until 
 the  flood  came  and  took  them  away."  They  found  the  word  of  God  spoken  by  his  ser- 
 vant was  true,  though  it  was  deferred  an  hunch-ed  and  twenty  years,  though  they  believed 
 him  not,  but  reproached  him.  Many,  it  may  be,  believe  not,  (because  they  see  all  things 
 remain  as  they  were  from  the  beginning)  hence  think  that  Christ  will  never  come,  and  so 
 this  world  never  have  an  end ;  and  the  world  to  come  never  begin,  but  it  will  not  be  long 
 before  they  will  see  themselves  deceived. 
 
 2.  What  a  dismal  state  will  they  be  in,  who  are  found  not  ready  when  the  Lord  Jesus 
 
670  Tut;  I'ARAiiM-:  in-   thk  wisk  ano  iuolisu  virgins.  [liouic  lu. 
 
 cometli,  better  tliey  had  never  been  born.  0  look  out,  wliat  signs  have  we  of  tlie  last 
 days  upon  us  ;  how  are  many  "  eating  and  drinlcing,  and  smiting  their  fellow  servants  ?" 
 Such  who  pretend  they  are  Clirist's  servants,  his  ministers,  and  yet  live  an  abominable 
 course  of  wickedness,  and  have  beea,  (and  long  again  to  be)  persecutors  of  their  fellow 
 servants,  and  say  in  their  hearts,  the  Lord  delays  his  coming  ;  how  many  gluttonous,  and 
 drunken,  and  whoring  preachers  are  in  these  days  ? 
 
 But  to  proceed. 
 
 "  They  all  slumbered  and  slept." 
 ^.''"'th'th  This  slumbering  and  sleeping  I  showed  you  is  not  the  sleep  of  death:  by 
 
 virgins  slum-  slumbering,  &c.,  therefore  I  understand  is  meant  a  want  of  that  due  watchful- 
 fkcpinK  *'"'  '^^^^  which  is  required  in  all  the  disciples  of  Jesus  Christ ;  they  all  fall  into  a 
 drowsy  and  secure  frame  of  spirit.  To  slumber  is  when  a  man  is  drowsy  and 
 ready  to  take  a  nap  (as  we  commonly  say.)  But  sleep  is  a  binding  up  the  senses  ;  but 
 pray  note,  the  wise  vii-gins  do  never  so  sleep,  but  their  hearts  are  awake,  they  therefore 
 sleep  not  as  others  do. 
 
 Doct.  The  wise  virgins  as  well  as  the  foolish  are  subject  or  liable  to  spiritual  slumber 
 and  sleep  :  or,  the  saints  may  fall  into  a  slumbering  state. 
 
 1.  I  shall  show  from  whence  this  cometh  to  pass. 
 
 2.  Show  you  the  signs  of  a  sleepy  frame  of  heart. 
 
 3.  Discover  the  danger  that  attends  such  a  state  and  condition: 
 
 wh^'v  "'"A'  1-  Sleep  or  spiritual  drowsiness  riseth  from  those  gross  vapours  which  seize 
 giTis  to  sleep  on  and  clog  the  soul ;  I  mean  in-bred  corruption,  or  that  body  of  sin  and 
 and  slumber,  (jgath  ;  as  gross  vapours  in  the  body  incline  to  natural  sleep  :  "The  spu-it 
 indeed  is  willing,  but  the  flesh  is  weak,"  Jlatt.  xxvi.  41.  The  spirit  sanctified  by  divine 
 grace  stirs  up  to  constancy  in  duty,  but  the  flesh,  the  sensitive  part,  is  apt  and  prone  to  temp- 
 tation and  remissness,  and  is  soon  weary  ;  and  this  part  is  too  apt  to  overpower  the  soul  in  its 
 spiritual  activity  and  liveliness  ;  besiiles,  Satan  hath  great  influences  upon  the  fleshly  part. 
 
 2.  Slothfulness,  or  a  careless  and  dull  frame,  hath  a  great  tendency  to  produce  sleep,  as 
 Solomon  saith,  "  Slothfulness  casteth  into  a  deep  sleep,'  Prov.  xix.  15.  When  a  man  re- 
 fuseth  to  labour  or  is  idle,  gross  vapours  gather  and  becloud  the  senses,  and  hold  us  as  pri- 
 soners for  awhile  ;  and  so  it  is  with  the  soul,  when  a  Christian  is  idle  or  of  a  slothfid  dispo- 
 sition, the  spiritual  senses  are  soon  darkened  or  beclouded,  and  the  soul  (for  some  time)  is  as 
 it  were  a  prisoner. 
 
 3.  Wearisomeness ;  Solomon  saith,  "  The  sleep  of  a  labouring  man  is  sweet ;"  that  is, 
 when  he  is  tired  out  or  weary  at  his  work.  Some  Christians  are  too  apt  to  be  weary  and 
 to  faint  in  their  minds,  especially  when  they  see  little  comes  in,  while  they  labour,  they  hear, 
 read,  and  pray,  but  profit  little,  gather  hardly  any  strength  or  comfort,  and  so  are  ready  to 
 faint  and  be  weary,  and  to  drop  asleep  or  fall  into  a  drowsy  and  iudift'erent  frame  of  heart. 
 
 4.  A  dark  and  cloudy  day,  (we  find  by  experience)  is  very  ready  to  put  us  into  a  drowsy 
 frame  :  so  a  dark  time  or  dispensation  of  Cfod's  providence  under  which  we  may  be  exercised, 
 is  very  apt  to  cause  us  to  fall  into  spiritual  drowsiness,  if  not  to  fall  asleep  ;  we  may  perceive 
 this  is  so  in  the  case  of  the  disciples  of  our  Lord,  upon  his  crucifixion  ;  it  was  in  such  a  dark 
 and  cloudy  day  that  they  were  ready  all  to  fall  asleep.  And  from  hence  one  said,  "  I  go  a 
 fishing,"  they  were  ready  to  give  up  all  their  hope,  and  cease  beuig  fishers  of  men  any  more, 
 but  thought  to  go  to  their  old  trade. 
 
 5.  An  apprehension  that  it  is  a  great  while  to-day.  Though  a  man  waits  for  the  morning, 
 yet  if  he  thinks  it  is  not  midnight,  he  lays  himself  down  again  to  sleep  ;  so  a  Christian  that 
 apprehends  it  will  be  a  great  while  before  Christ  will  come,  or  death  will  come,  tends  to  cause 
 sleep,  or  inclines  him  to  give  way  to  slumber  through  the  temptations  of  Satan.  What  need 
 I  (saith  he)  to  be  so  much  concerned  ?  my  state  is  good,  and  I  shall  have  time  enough  to  set  in 
 order  what  is  yet  wanting,  and  provide  for  the  commg  of  Jesus  Christ ;  such  that  apprehend 
 the  night  almost  gone,  and  the  day  approacheth,  ought  to  rise  and  look  out,  but  I  perceive 
 no  such  thing.  I  may  have  many  days  on  earth,  and  it  will  be  hard  to  hold  the  pace  I 
 have  hitherto  run  ;  I  may  slack  or  abate  a  little  in  that  heat  and  zeal  1  have  showed. 
 
 •i.  Moreover,  when  a  man  apprehends  no  danger,  or  hath  no  fear  seizing  on  him  of  ap- 
 priiaching  evil,  when  he  is  in  bed,  or  inclined  to  drowsiness,  he  from  thence  is  apt  to  give  way 
 to  it ;  he  fears  no  thieves  breaking  in  upon  him,  nor  hears  the  cry  of  fire,  nor  of  amazing  ju-o- 
 vidences.  Thus  many  poor  Christians  seem  secure,  and  are  not  sensible  they  are  both  beset 
 with  thieves,  nor  perceive  the  danger  and  dismal  hour  they  are  in,  though  some  talk  of  amaz- 
 ing judgments  and  providences  very  near,  but  they  see  no  cause  to  believe  or  fear  any  such 
 things,  and  go  give  way  to  a  slothful  and  sleepy  frame  of  spuit,  pursuing  the  world,  and 
 
SERM.  XXI.]  THE   TAKABLE   OF    Ti£K   WISE    AND   FouI.lSU   VIUGIXS.  C71 
 
 loving  their  ease.  Jacob's  sleep  departed  from  lilm,  for  feur  his  sheep  slumld  come  to  harm, 
 Gen.  xxxi.  40.  Some  men  know  not  what  rich  treasure  tliey  are  entrusted  with,  and  so 
 fear  not  the  enemy  of  thek  souls. 
 
 7.  Some  distempers  or  diseases  -whicli]  seize  upon  the  body,  causeth  an  unusual  sleep- 
 iness, so  that  all  the  means  made  use  of,  can  hardly  prevent  the  sleeping  and  dozing  of 
 such  persons. 
 
 So,  my  brethren,  a  spiritual  lethargy,  a  cold  earthly  distemper,  seizeth  on  too  many 
 professors,  by  which  means  their  siiiritual  senses  seem  much  gone,  and  excessive  drowsi- 
 ness overtaketh  them  to  such  a  degree,  that  nothing  can  awaken  them  ;  no,  neither  the 
 word  of  God,  the  reproofs  of  his  ministers,  the  threatening  judgments  that  draw  near,  nor 
 the  secret  rebukes  and  checks  of  their  own  consciences,  though  they  may  perceive  their 
 love  to  Christ,  to  religion,  to  the  chui'ch,  to  ministers,  and  to  the  people  of  God,  is  much  abated. 
 
 ti.  Surfeiting  and  drunkenness  causeth  immoderate  sleep,  or  an  excessive  use  of  the 
 creature.  What  a  sleepy  frame  was  Lot  in  by  means  of  drinking  too  much  wine,  and 
 how  sad  was  the  effects  of  it  1  Our  Lord  intimates  that  by  surfeiting  and  Luice  xU.  4.5. 
 drunkenness,  many  professors  in  the  last  days  would  fall  asleep,  and  put  the  day  of  his 
 coming  afar  off.  Some  are  drunk  with  riches,  others  with  earthly  pleasures,  and  others 
 with  errors,  and  so  are  giddy-headed,  and  by  such  means  drop  asleep  :  "  They  stagger, 
 but  not  with  strong  drink,"  Isa.  xxix.  0,  10;  God  hath  left  them  to  delusions,  and  poured 
 upon  them  the  spirit  of  deep  sleep.  How  doth  our  Saviour  give  us  warning  against  all 
 excesses.  "  Take  heed  to  yourselves,  lest  at  any  time  your  hearts  be  overcharged  with 
 surfeiting  and  drunkenness,  and  the  cares  of  this  life,  and  so  that  day  come  upon  you  un- 
 awares," Luke  xxi.  34. 
 
 9.  Experience  shows,  that  a  sleepy  company  a  man  may  be  among,  tends  to  cause  him 
 to  fall  asleep  also.  So  loose,  carnal,  and  sleepy  professors,  with  whom  a  lively  Christian 
 may  walk,  and  daily  converse,  is  too  subject  to  have  ill  effects  upon  him  :  with  the  froward 
 we  learn  frowardness. 
 
 10.  Long  watching  tends  to  produce  inordinate  sleeping.  These  vh-gins  had  watched 
 long,  looking  and  waiting  for  the  Bridegroom,  but  he  tarrying,  or  not  coming  when  they 
 expected  he  would,  they  all  fell  asleep,  or  into  a  slumbering  frame  of  heart,  to  which  I 
 might  add,  the  withdrawing  of  the  quickening  influences  of  the  Holy  Spirit ;  if  the  Spirit 
 be  grieved,  and  witldiolds  his  fiuickeniug  operations,  how  soon  do  poor  Christians  fall 
 asleep ! 
 
 Secondly,  I  shall  give  you  some  signs  of  a  sleepy  and  slumbering  frame  of  ^''1,/,!^^'  °' 
 
 heart.  frame        of 
 
 1.  When  a  man  cannot  hear,  though  one  calls  aloud  unto  him,  it  may  be  a  ^p'"*' 
 sign  he  is  asleep. 
 
 So  when  a  Christian  cannot  hear  the  voice  of  the  word,  or  not  discern  God's  voice,  or  that 
 it  is  Christ  that  calls  him,  it  may  be  a  sign  that  he  is  asleep,  or  in  a  sleepy  frame.  Thus  it  was 
 with  Samuel :  "  Samuel  was  laid  down  to  sleep,  and  the  Lord  called,  Samuel :  and  he  ran 
 to  Eli,  and  said,  here  am  I,"  1  Sam.  iii.  3,  4.  The  Lord  called  him  again,  but  he  knew 
 not  tiiat  it  was  the  Lord  that  called  him.  So  many  do  not  know  or  discern  the  voice  of  God 
 ( wliea  they  hear  the  word)  from  the  voice  of  the  poor  minister  ;  certainly  such  who  hear  the, 
 word  as  if  it  was  only  the  word  of  man,  and  not  the  word  of  God,  are  asleep  ;  or  if  they  can- 
 not discern  the  word  is  spoken  to  them,  but  rather  think  it  concerns  such  or  such  persons, 
 and  that  they  are  not  concerned  in  it,  it  may  be  a  sign  they  are  in  a  sleepy,  or  in  an  insensible 
 frame  of  heart.  Or  if  they  cannot  hear  the  voice  of  the  Spirit,  nor  of  their  own  consciences, 
 nor  the  voice  that  is  in  the  rod,  slumber  hath  taken  hold  of  them. 
 
 2.  Dreaming  is  a  sign  a  person  is  asleep.  Some  weep  in  their  sleep  who  have  cause  to 
 rejoice,  and  others  laugh  who  have  cause  (perhaps)  to  cry ;  and  some  dream  they  eat,  and 
 dream  they  drink,  when  it  is  no  such  thmg.  So  many  professors  think  their  state  is  very 
 good,  but  alas  they  are  asleej),  and  do  but  dream.  Some  mourn  and  are  ready  to  conclude 
 that  their  condition  is  veiy  bad,  when  it  may  be  very  g<jod  :  tiiey  do  but  dream,  it  is  a  sign 
 they  are  in  a  slei'py  or  insensible  condition.  Also  others  doubt  not  but  that  they  are  be- 
 lievers ;  they  presume  Christ  is  theirs,  having  great  confidence,  and  doubt  not ;  sin  troubles 
 them  not;  they  ask  not  for  pardon,  but  it  is  but  a  dream  :  "  He  that  hath  a  dream,  let 
 him  tell  a  di-eam  ;  and  he  that  hath  my  word,  let  him  speak  my  word  faithfully  :  what  is 
 the  chaff'  to  the  wheat,  saith  the  Lord,"  Jer.  xxiii.  28.  The  doctrin(;  some  preach,  and 
 otiiers  believe,  is  but  a  dream,  and  none  of  the  word  of  God  :  it  is  "  As  when  a  hungry 
 man  dreameth,  and  behold  he  eateth ;  but  when  he  awakcth,  his  soul  is  empty,"  &c.,  Is». 
 xxix.  8. 
 
672  THE   PAEABLE    OF    THE   WISE   AND   FOOLISH   VIRGINS.  [bOOK  HI. 
 
 3.  Men  who  are  asleep  neither  know  their  state  or  tlangers,  but  are  secure  in  a  storm, 
 as  Jonas,  who  was  fallen  asleep  when  the  ship  was  ready  to  sink  to  the  bottom.  So 
 such  professors  who  know  not  their  present  state  and  condition,  know  not  whetlier  Christ 
 be  tbeu's  or  not,  or  that  Chiist  is  in  thera  or  not,  or  whether  they  are  true  believers  or 
 not,  certainly  are  asleep,  or  insensible ;  perhaps  they  are  ready  to  drop  down  to  hell,  but 
 doubt  not  but  they  are  true  believers ;  the  foolish  virgins  who  fell  asleep,  knew  not  the 
 danger  they  were  in. 
 
 4.  Such  that  are  asleep  linow  not  what  is  done  to  them,  as  Adam  when  he  was  in  that, 
 deep  sleep,  as  also  Sampson  when  he  was  asleep  ;  many  professors  know  not  what  God  is 
 doing  in  them,  for  them,  with  them,  nor  against  them  in  the  way  of  his  providences  ;  tliis 
 argues  they  are  asleep. 
 
 5.  A  person  that  is  asleep  forgets  his  business,  or  the  work  he  was  about,  or  ought  to 
 be  exercised  in  ;  so  a  secure  professor,  or  one  spiritually  asleep  forgets  the  Lord,  his  works, 
 his  will,  and  what  he  ought  to  do  also.  Take  a  believer  awake,  and  then  he  can  remem- 
 ber the  Lord,  his  covenant  and  his  works,  and  what  it  is  the  Lord  commands  him  to  do. 
 
 6.  A  person  asleep  fears  no  evil,  until  it  comes  upon  liim  ;  so  a  sleepy  professor  foresees 
 no  evil,  fears  no  danger,  like  the  old  world  in  the  days  of  Noah,  and  the  people  of  Sodom, 
 until  the  flood  came  upon  one,  and  fire  and  brimstone  from  heaven  upon  the  other.  Job 
 speaks  of  some  that  "  their  houses  are  free  from  fear,"  Job  xxi.  9. 
 
 7.  In  sleep  the  senses  are  not  exercised,  the  eyes  sees  not,  the  ear  hears  not,  the  mouth 
 tasteth  not ;  so  a  person  spiritually  asleep  is  very  insensible  ;  his  spu'itual  senses  are  stupilied, 
 
 and  motion  also  ceaseth. 
 The  differ-  gyf  spiiitual  slumber  greatly  differs  from  deep  sleep, 
 
 the  sleeping         1.  Hypocrites  are  asleep,  but  a  true  Christian  though  he  is  said  to  sleep, 
 rfte '' and "  a     y*^'  ''  '^  ^^^  ^  slumber  comparatively  to  the  sleeping  of  the  other  ;  true  Chris- 
 true  Chris-       tians  may  lose  the  sense  of  God's  love,  yet  they  dread  to  sin  against  him. 
 *'^°'  2.  A  wicked  man  lays  himself  down  to  sleep,  but  though  a  tme  Christian 
 
 sleeps  and  slumbers,  yet  he  strives  against  it,  he  loves  not  sleep,  though  it  overcomes  him, 
 yet  he  strives  to  shake  off  his  drowsy  frame. 
 
 3.  A  true  believer  is  soon  awakened;  that  means  wUl  awaken  him,  that  will  not,  cannot 
 awaken  a  wicked  man ;  for  notliing  less  than  almighty  power  can  do  it,  (for  they  sleep  the 
 sleep  of  death] ;  indeed  the  foolish  virgins  were  never  thoroughly  awakened,  but  only  so 
 far  as  to  be  convinced  that  their  state  was  bad,  and  that  their  lamps  were  gone  out. 
 
 4.  Such  that  are  in  a  deep  sleep,  all  their  senses  are  bound  up,  or  they  are  utterly  in- 
 sensible ;  and  thus  it  is  with  hypocrites  and  wicked  men,  their  hearts  ai'e  asleep  ;  but  as  I 
 said,  (and  as  the  spouse  said)  though  a  true  believer  sleeps,  yet  his  heart  is  awake. 
 
 5.  Slumbering  denotes  an  indisposition  of  the  soul,  or  a  short  cessation  of  action  ;  a  godly 
 man  may  be  under  deadness,  and  omit  his  duty  for  a  short  time,  through  the  weakness  of 
 the  flesh,  and  Satan's  temptations  ;  but  an  hypocrite  is  utterly  destitute  of  any  principle  of 
 actisdty,  to  perform  any  true  spiritual  acts  of  obedience  unto  God. 
 
 But  to  proceed. 
 
 Thu'dly,  I  shall  show  you  the  danger  of  a  sleepy  state,  or  frame  of  heart. 
 
 1.  Such  cannot  see  how  to  escape  danger,  or  are  uut  of  a  present  capacity  to  prevent 
 the  evils  that  may  be  near  or  just  coming  upon  them. 
 
 2.  They  that  are  asleep  lie  open  to  the  enemy  ;  a  weak  person  may  destroy  a  strong 
 man,  a  great  champion,  when  he  is  asleep,  as  Jael  slew  Sisera  when  he  was  asleep,  by 
 di'i\ing  a  nail  through  his  temples.  0  then  what  need  have  we  to  keep  om'selves  awake, 
 who  have  powerful  enemies,  that  watch  an  opportunity  to  destroy  us.  We  may  soon  lose 
 oiu:  strength  (though  not  oiu:  lives)  as  Sampson  did,  if  we  once  fall  asleep,  Jude  iv.  21. 
 
 3.  Our  sleeping  time  is  that  season  Satan  waits  for,  for  if  he  can  but  catch  us  napping, 
 he  wUl  fall  upon  us  and  wound  us  be  sure.  It  is  well  he  cannot  murder  our  souls,  it 
 is  not  whom  he  would,  but  whom  he  may,  that  he  devours. 
 
 4.  It  was  while  men  slept  the  devU  sowed  his  evil  seed ;  great  part  of  the  wrong  and 
 mischief  the  churches  and  our  souls  sustain,  is  by  means  of  our  giving  too  much  wat 
 sleeping  and  slumbering. 
 
 5.  Our  danger  is  very  great  by  means  of  our  slumbering,  by  reason  Satan  never  sleeps, 
 he  is  always  awake,  and  is  a  very  vigilant  enemy  ;  nay,  and  know  also,  this  world  is  full 
 of  devils,  who  go  to  and  fro  to  see  who  they  can  find  off  their  watch. 
 
 6.  Such  that  are  in  a  sleepy  and  slumbering  condition  are  in  danger  to  be  sore  amazed 
 and  dreadfully  affrightened,  when  awakened,  by  a  sudden  outcry,  "  Behold  the  Bridegroom 
 cometh  !"'    How  was  the  jailor  amazed,  when  by  an  earthquake  he  was  awakened  out  of 
 
SERM.   XXI.]  THE  PARABLE   OF   THE   WISE   AND  FOOLISH   VIRGINS.  67;J 
 
 sleep :    and    so   the  foolish   virgins   at   the   midaight    cry  will    be    greatly    terrified. 
 7.  They  that  sleep  in  harvest,  lose  their  gathering  time  ;  and  so  are  in  danger  of  losing 
 their  souls  for  ever,  besides  the  day  of  death,  or  the  day  of  Christ's  coming,  will  come 
 upon  them  unawares. 
 
 APPLICATION. 
 
 I.  Let  us  bewail  and  lament  over  the  present  generation  of  professors,  and     Lament, 
 mourn  over  ourselves.     0  into  what  a  drowsy  and  sleepy  age  are  we  fallen  !  are  not  all 
 the  virgins  now  asleep,  or  in  a  slumbering  frame  of  heart,  and  yet  know  not  but  the  mid- 
 night cry  is  very  near  ?     Remember  Christ's  words,  "  What,  can  ye  not  watch  with  me 
 one  hour  ? 
 
 II.  Yet  this  may  inform  us  of  a  vast  difference  there  is  between  the  sleeping    inform, 
 of  the  wise  and  foolish  virgins. 
 
 1.  The  wise  sleep  and  slumber  in  a  good  state ;  they  are  converted  persons ;  they  have 
 oil  in  their  vessels,  though  their  lamps  want  trimming  :  but  the  foolish  sleep  in  a  fearfid 
 state  ;  they  have  no  grace,  no  oil  in  their  vessels. 
 
 'J.  The  wise  made  good  use  of  their  time,  the  proper  season  to  provide  themselves  ;  but 
 the  foolish  will  not  seek  oil  uutU  it  is  too  late. 
 
 3.  The  wise  through  Satan's  temptations  feU  into  a  sleepy  and  slumbering  frame,  but 
 their  great  work  was  done  ;  but  the  fonUsh  fell  asleep  before  any  of  tlieir  work  was  begun. 
 
 4.  The  sleeping  of  the  wise  is  dislionourable  unto  Christ,  and  hurtful  to  themselves,  it 
 is  the  wounding  of  their  souls ;  but  the  sleeping  of  the  foolish  will  be  to  tlie  utter  and 
 eternal  undoing  of  their  souls. 
 
 III.  Exhort.  0  be  exhorted  to  arOuse,  let  us  cast  off  sleep  from  our  eyes  ;  Exiiortation . 
 you  that  are  believers,  awake.     For, 
 
 MOTIVES. 
 
 1.  Consider,  what  pains  God  took  to  awake  you  anil  I  out  of  our  former  sleep,  that  sleep 
 of  spiritual  death  :  did  he  not  send  his  Son  from  heaven  to  awaken  us,  and  sent  his  word 
 and  Spirit  to  this  end  also  ;  was  it  not  the  effects  of  inlinite  love,  wisdom,  and  power  !  0 
 let  us  then  strive  to  be  in  a  wakeful  frame. 
 
 2.  Our  enemy  is  upon  us,  as  it  was  said  to  Sampson,  so  it  may  be  said  to  every  one  of  us. 
 
 3.  Consider,  .Jesus  Christ  is  come  to  visit  us,  to  feed  and  feast  us ;  lo,  he  is  now  at  our 
 doors  and  knocks,  and  shall  any  of  us  say,  I  sleep,  as  the  spouse  did,  so  may  he  withdraw 
 and  be  gone,  and  we  niay  perhaps  seek  him,  but  find  him  not. 
 
 4.  You  are  the  children  of  the  day.  "  They  that  sleep,  sleep  in  the  night,"  1  Tbess.  v.  7. 
 You  profess  yourselves  to  be  awake,  ami  freed  from  the  gross  ignorance  of  the  children  of 
 darkness,  you  see  the  evil  of  the  inordinate  love  of  this  world  ;  are  you  overcome  with 
 surfeiting  and  dmnkenness,  and  with  the  cares  of  this  life  ? 
 
 5.  What  great  things  do  we  look  for?  Is  not  the  thought  of  this  enough  to  stir  us  up 
 to  watchfulness  ?  And  are  we  not  also  bid  "  to  watch  and  pray  always,  that  we  may  escape 
 all  those  things  that  shall  come  to  pass,  and  to  stand  before  tlie  Son  of  man?"  Luke  xxi.  oG. 
 
 6.  Consider,  how  many  will  be  found  asleep,  and  unprepared  when  the  Lord  comes  ;  nay, 
 how  many  foolish  virgins  there  will  be  in  those  latter  days,  who  fall  asleep  without  oil  iu 
 their  lamps,  and  whose  lamps  also  go  out. 
 
 IV.  Admiration.  Let  us  wonder  at  the  patience,  forbearance,  and  long-suf-  Admiration, 
 fering  of  God  !  0  how  good  and  gi-acious  is  he  in  that  he  comes  not  forth  in  his  wrath,  to 
 take  vengeance  upon  sinners,  though  he  is,  and  hath  been  so  longed  provoked  I  see  what 
 sparing  mercy  he  shows  to  the  world  for  his  elect's  sake  ;  had  he  not  left  us  a  very  small 
 remnant,  we  had  been  made  as  Sodom,  before  this  day  ;  there  are  also  many  yet  not  called, 
 but  when  once  all  his  elect  are  brought  in,  he  will  stay  not  one  moment  longer. 
 
 V.  It  may  be  of  use  also  by  way  of  caution  ;  the  Bridegroom  seems  to  Caution, 
 tarry  after  the  time  some  have  spoken  of,  for  doing  his  great  and  wonderful  works :  let 
 none  prefix  times  any  more,  till  the  vision  speaks  more  plainly,  since  all  that  have  pre- 
 sumed So  to  do,  have  been  mistaken.  The  time  of  the  end  of  the  wonders  is  not  fully  known; 
 the  time  is  set,  but  perhaps  not  yet  revealed  to  any  ;  though  it  is  no  doubt  very  near,  and 
 God  may  give  to  sumo  more  light  into  those  things,  than  many  otliers  have  at  present ; 
 and  let  none  condemn  those  wlio  search  into  the  sacred  oracles,  and  say,  when  will  be  the 
 end  of  wonders  ?  For  this  very  thing  was  prophesied  of,  (i.  e.,)  that  one  saint  shall  thus 
 say  unto  another  saint,  but  the  words  are  closed  up  and  sealed  till  the  time  of  the  end," 
 Dan.  xii.  '.K 
 
 VI.  We  may  take  an  encouragement  in  this,  Christ  will  come,  believe  this    EnccmraBc. 
 doubt  not  of  this  ;  "  Behold  I  come  quickly,"  Sec,  Rev.  xxii.  12.     He  comes,  he  comes, 
 
 2x 
 
674  THK   PARABLE   OF   THE   WISE   AND   FOOLISH   VIRGINS.  [bOOK    IH. 
 
 and  that  too  siulilenly,  and  will  surprise  the  world,  but  that  day  shall  not  come  upon  belie- 
 vers as  a  thief,  a  blessed  day  it  will  be  to  them. 
 
 Terror.  VII.  Terror  ;  but  woe  to  the  wicked,  to  all  hypocrites  and  unbelievers,  for 
 
 he  will  "  come  in  flaming  fire  to  take  vengeance  on  all  that  know  not  God,  and  who  obey 
 not  the  gospel  of  our  Lord  Jesus  Christ,"  &c.,  2  Thess.  i.  8.  And  woe  to  such  that  say  in 
 their  hearts,  the  Lord  delays  his  coming,  "  he  will  cut  them  in  sunder,  and  appoint  them 
 their  portion  with  hypocrites,  and  unbelievers,  there  shall  be  weeping  and  gnashing  of 
 teeth,"  Matt.  xxiv.  f)0,  51. 
 
 VIII.  Let  us  all  make  provision  for  Christ's  coming. 
 
 1.  Get  oil  in  your  vessels ;  let  us  see  we^have  sincere  love  to  Jesus  Christ. 
 
 2.  Let  us  trim  our  lamps,  and  awake  out  of  sleep  to  do  this. 
 
 3.  Let  oiu'  lights  be  clearly  burning. 
 
 4.  Every  one  be  full  of  great  expectation. 
 
 5.  And  beware  of  the  evils  of  these  latter  days,  in  which  dangerous  principles  and 
 cornipt  practices  do  aboimd ;  and  many  having  their  hearts  set  inordinately  upon  the  things 
 of  the  world. 
 
 SEUMON    XXII. 
 
 And  at  midnight  there  was  a  cry  made,  hehold  the  bridegroom  comeih,  go  ye  out  to  meet 
 him. — Matt.  xxv.  6. 
 
 In  these  words  we  have  these  several  parts. 
 1.     An  act  done  ;  there  was  a  cry  made. 
 
 2.  The  matter  of  the  cry  ;  "  the  bridegi-oom  cometh." 
 
 3.  The  time  when,  viz.,  "  at  midnight." 
 
 4.  Attendance  and  notice  required  ;  "  Behold,"  &c. 
 Take  notice  of  it,  it  is  a  matter  of  the  highest  moment. 
 
 5.  Counsel,  or  a  call,  "  Go  ye  out  to  meet  him." 
 
 6.  The  subjects  required  thus  to  go  forth  [ye]  ye  wise  and  foolish  virgins,,  or  aU  that 
 makes  a  profession  of  the  gospel. 
 
 Doct.     That  a  little  before  Christ's  secomd  coming,  notice  will  be  given  of  it,  or  there 
 shall  be  an  alarm  of  his  near  approaching  or  glorious  appearance. 
 In  speaking  to  this  proposition,  I  shall 
 
 1.  By  way  of  premise  lay  down  two  or  three  exjilanatory  propositions. 
 
 2.  Show  what  may  be  meant  by  this  cry,  and  what  a  kind  of  cry  it  will  be. 
 
 3.  Why  Clirist  will  give  warning  of  his  coming. 
 
 4.  Show  why  called  a  midnight  cry. 
 
 Explanatory  Proi)OS.  1.  That  though  Christ  by  his  word  gives  warning,  and  shows  fully 
 propositions,  ^jjj^j.  jjg  ^.jjj  gojQg  again  the  second  time,  yet  he  will  some  other  way  alarm  his 
 people,  or  give  notice  of  his  near  approaching :  then  shall  appear  the  sign  of 
 the  Son  of  man. 
 
 Propos.  2.  That  there  will  be  some  short  distance  of  time  between  the  midnight  cry, 
 and  our  Lord's  visible  personal  appearance.  And  this  city  is  the  harbinger  or  forerimner 
 of  his  coming,  to  give  warning  to  the  virgins  to  trim  their  lamps,  and  to  be  ready. 
 
 Propos.  3.  That  this  cry  will  awaken  all,  both  the  wise  and  the  fooHsh,  or  sincere 
 Christians  and  hypocrites. 
 
 Secondly.  Show  what  may  be  meant  by  this  cry. 
 
 1.  It  may  (as  I  conceive)  refer  to  some  mighty  impression  upon  the  hearts  of  all  pro- 
 fessors, especially  upon  the  spirits  of  faitliful  ministers,  of  Christ's  sudden  coming ;  for  who 
 are  capable  at  midnight  to  wake  a  city,  or  give  warning,  but  the  Watchman  ?  Ministers 
 are  called  watchmen :  "  Son  of  man,  I  have  made  thee  a  watchman — If  therefore  thou 
 givest  warning,"  &c.  Ezek.  iii.  17.  "  I  have  set  watchmen  upon  the  waUs  of  Jerusalem," 
 Isa.  Ixii.  ti.  And  these  watchmen  tell  what  of  the  night  it  is  :  "  Watchman,  what  of  the 
 night  ?  Watchman,  what  of  the  night  ?"  &c.  Isa.  xxi.  11. 
 
 2.  Possibly  it  may  be  some  amazing  dispensation  of  God's  providence  to  rouse  all 
 secure  professors.  Perhaps  the  earthquake  mentioned.  Rev.  xi.  It  will  doubtless  be  some 
 remarkable  event,  that  precedes  the  comuig  of  our  Lord. 
 
 3.  May  be  it  will  be  that  providence  that  makes  way  for  the  fall  of  Babylon,  and  the 
 universal  preaching  of  the  gospel :  I  presume  none  yet  know  directly  what  it  will  be. 
 
SEEM.  XXn.]  THE  PAEABLE  OF   THE  WISE   AND   FOOLISH  VIRGINS.  675 
 
 Thirdly.  Why  Christ  gives  warning  of  his  coming  in  some  remarkable  maimer  ? 
 
 I.  Because  of  the  sublime  majesty  and  glory  of  his  person ;  shaU  an  earthly  king 
 notice  his  near  approaching  or  coming  to  his  people  from  the  awfulness  of  his  person  ;  and 
 shall  not  Jesus  Christ  do  it  much  more  ?  The  appearance  of  our  Lord  will  be  most  glorious, 
 and  therefore  long  warning  is  given  of  it  in  the  word  and  by  his  ministers,  but  at  last  more 
 loud  warning,  signified  by  a  cry. 
 
 II.  Because  such  wonderful  things  depend,  as  the  effect  of  his  coming  the  second 
 time  ;  it  is  matter,  my  brethren,  of  the  highest  moment  or  concernment. 
 
 1.  As  the  raising  of  the  dead,  for  just  at  his  personal  a]ipearance,  all  that  sleep  in  Jesus 
 shall  be  raised,  and  all  believers  tliat  are  alii'e,  shall  be  changed  in  a  moment,  or  twink- 
 ling of  an  eye,  and  their  bodies  shall  be  fashioned  like  unto  Christ's  glorious  body. 
 
 2.  The  passing  away,  dissolvLug  or  burning  up  the  heavens  and  the  earth  that  now 
 are,  so  this  will  be  one  of  the  effects  of  his  coming  ;  but  the  day  of  the  Lord  will  come, 
 as  a  thief  in  the  night,  in  the  which  the  heavens  shall  pass  away  with  a  great  noise,  and 
 the  elements  shall  melt  with  fervent  heat,  and  the  earth  and  the  things  that  are  thereia 
 sliall  be  bui-ued  up,"  2.  Pet.  iii.  10. 
 
 3.  The  utter  and  final  overthrow  of  Satan's  kingdom,  and  the  settling  and  establishmeut 
 of  the  kingdom  of  our  Lord  in  its  highest  glory. 
 
 4.  The  final  cessation  of  the  ministration  of  the  gosiiel,  or  offers  and  means  of  grace 
 to  the  world ;  then  it  will  be  said,  "  Let  liim  that  is  filthy  be  filthy  still,  and  he  that  is  holy 
 be  holy  still,"  Kev.  xxii.  11.  Such  that  are  filthy  and  unjust  shall  even  so  remain,  and 
 they  that  are  righteous  shall  arrive  to  no  further  degree  of  inherent  hoUness. 
 
 5.  The  glorious  manifestation  of  the  children  ol  God,  and  the  celebration  of  the  mar- 
 riage of  the  lamb — and  many  other  amazing  things. 
 
 in.  Jesus  Christ  will  give  warning  by  such  a  cry,  because  of  that  slumbering  and  sleepy 
 state  of  the  virgins  just  before  ;  but  this  cry  will  awaken  them  with  a  witness  ;  it  may  be 
 a  voice  of  some  Boanerges,  or  a  son  of  thunder. 
 
 IV.  To  leave  all  formal  and  hypocritical  professors  without  excuse  ;  for  should  not 
 the  Lord  give  warning  a  little  time  before  his  coming,  (since  just  at  his  appearance  he 
 will  come  as  a  thief  very  suddenly) ;  the  wicked  might  pretend  that  he  dealt  severely  with 
 them,  they  ha^ing  not  had  warning  of  his  coming,  and  it  may  be  that  his  own  elect  ones 
 may  be  every  way  actually  fitted  and  prepared  for  that  day. 
 
 Fourthly.  Why  it  is  called  a  midnight  cry. 
 
 1.  It  may  be  so  called,  because  midnight  is  a  time  of  gi'eat  darkness;  so  this  cry 
 will  be  in  such  an  hour  when  the  people  will  be  in  a  cloud  of  thick  darkness,  and  not  know 
 what  time  of  the  night  it  is  until  they  hear  this  cry. 
 
 2.  Midnight  is  a  time  when  all  generally  are  asleep,  and  very  secure  ;  and  perhaps  it 
 may  be  called  the  midnight  cry,  because  just  at  that  time  all  the  people  of  God  will  be  in 
 a  secure  state,  or  almost  all  asleep. 
 
 3.  Because  at  midnight  every  thing  seems  to  be  still,  and  no  noise  in  the  street,  nei- 
 ther doth  fear  possess  the  mind  of  people  ;  they  are  in  their  beds,  and  seem  to  be  in  safety. 
 
 4.  It  may  be  caUed  the  midnight  cry  in  respect  of  the  effects  of  it,  for  like  as  a  dismal 
 cry  at  midnight  is  veiy  amazing,  people  being  (as  it  were)  frightened  out  of  their  sleep  ; 
 so  this  cry  will  have  much  like  effects  upon  the  sleepy  virgins. 
 
 5.  Christ  may  call  it  a  cry  at  midnight,  to  excite  and  stir  us  all  up  to  watch,  and  not 
 to  sleep  or  be  secure  in  a  night  of  darkness,  or  in  a  dark  and  gloomy  season. 
 
 APPLICATION. 
 
 1.  See  the  great  love  and  goodness  of  God  to  his  saints ;  he  will  awaken  them,  that  they 
 may  prepare  themselves,  and  be  ready  for  Christ's  coming. 
 
 2.  This  may  teach  us  who  hve  in  these  latter  days,  to  take  heed  that  we  fall  not  asleep, 
 and  to  consider  how  much  better  it  is  to  be  awakened  if  we  are  fallen  into  a  tbowsy  frame 
 by  a  sweet  stUl  voice,  than  to  stay  till  the  midnight  cry  is  heard ;  for  is  it  not  terrible  to 
 be  awakened  with  the  cry  of  fire,  fire,  fire  ?  0  what  tremblings  of  heart  doth  attend  such 
 a  cry  in  the  street  at  midnight  ? 
 
 3.  Consider  also  how  near  this  cry  may  be,  nay,  is  it  not  begira  already  ?  though  it 
 will  rise  higher,  or  be  much  louder ;  for  no  doubt  but  it  will  be  a  very  loud  cry,  inas- 
 much as  it  does  awaken  the  very  foolish  vu-gins,  who  no  doubt  will  be  fast  asleep  till  then, 
 and  also  it  will  be  an  amazing  cry,  though  to  wise  and  smcere  professors  a  very  gracious 
 and  merciful  cry. 
 
 4.  When  you  hear  at  any  time  a  cry  at  midnight,  think  of  tliis  cry,  and  enquire  also 
 wliat  time  of  the  night  it  is  now ;  I  mean,  observe  well  the  signs  of  the  times. 
 
 2x2 
 
676  THE  PAEABLE   OF   THE   WISE   AND   FOOLISH   \1RGINS.  [nOOK   III. 
 
 5.  This  no  doubt  is  that  time,  wlien  the  sinners  in  Sion  -nill  be  afraid,  and  fearfulness 
 surprise  the  heart  of  the  hjqiocrites ;  fear  then  will  seize  them. 
 
 "  Go  ye  out  to  meet  him.' 
 
 Note  from  hence,  that  the  design  of  God  in  causing  this  cry,  is  to  call  professors  up  to 
 prepare  to  meet  the  Bridegroom. 
 
 "  Then  all  those  virgins  arose  and  trimmed  their  lamps." 
 
 Observe,  that  as  these  words  show  they  had  been  aU  asleep,  so  it  shows  that  they  were 
 not  awakened  until  this  cry  was  heard  ;  but  this  voice  will  quicken  them.  Believers  may 
 be  drowsy,  and  their  faith  may  be  low,  and  their  love  be  much  decayed,  and  their  lights 
 bum  also  very  dim,  and  ready  to  go  out.  0  Jiow  apt  and  liable  are  the  saints  to  lose  their 
 life,  strength,  and  vigour,  or  that  heat  of  zeal  which  sometime  they  had. 
 
 Note  also,  a  child  of  God  may  have  his  lamp  to  trim,  when  he  hath  the  greatest  need  of 
 it ;  or  that  he  may  be  under  the  gi'eatest  decay,  when  he  should  have  obtained  the  gi'eat- 
 est  growth  in  grace,  in  faith,  and  holiness  ;  he  may  have  faith,  but  it  is  weak,  ami  not  in 
 exercise,  or  though  he  beheves,  yet  he  may  not  have  the  joy  of  faith.  Moreover,  observe, 
 that  though  believers'  lamps  may  want  trimming,  yet  they  are  not  gone  out ;  they  do  burn, 
 
 though  they  give  not  a  clear  light. 
 ^^e^inVb  Quest.     What  is  meant  by  trimming  of  then-  lamps  ? 
 
 trimming  Ausw.  It  may  signify  their  supplying  their  lamps  with  oil ;  this  expositors 
 
 Murcot"p!''  conclude  is  one  thing  which  is  hereby  intended.  In  trimmmg  the  lamp  (saith 
 'ST.  one)  there  is  usually  a  supply  of  oil,  if  it  want  it,  as  when  it  hath  burned  long 
 
 it  must  be  suppUed  :  the  oil  being  spent,  it  will  not  live  except  it  be  supplied.  So  the  wise 
 virgins  trimming  their  lamps,  is  their  fetching  more  grace  by  fresli  acts  of  faith  and  pray- 
 er to  that  fulness  of  gi-ace  that  is  in  Jesus  Christ,  percei\ing  their  oil  almost  all  spent. 
 
 2.  It  may  also  donote  the  stirring  up  of  the  grace  which  remaineth  in  their  lamps  : 
 "  Stir  up  the  gift  that  is  in  thee,"  &c.  2  Tim  i.  6.  That  so  their  conversation  may  shine 
 in  grace  and  lioliness. 
 
 S.  The  trimming' the  lamp  is  also  the  raising  the  wick,  it  being  burned  low.  A  poor 
 believer  may  be  in  such  a  declining  condition,  that  his  graces  and  spirit  also  may  be  low, 
 and  therefore  must  be  raised  by  a  more  lively  exercise  of  faith  in  Jesus  Christ. 
 
 4.  Moreover,  the  trimming  of  the  lamp  denotes  the  cleansing  of  it,  and  the  taking  off 
 the  dead  ashes  that  liiuders  the  light,  or  prevents  its  burning  so  clearly  as  otherwise  it 
 would.  Now  what  is  this,  but  the  putting  away  of  all  iniquity  by  faith  and  unfeigned  re- 
 pentance :  our  conversation  or  lamp  of  profession  is  subject  to  gather  tilth,  and  the  dead 
 ashes  of  corruption  hinders  oft-times  the  shinings  of  our  lives,  to  the  glory  of  God.  Un- 
 belief, deadness,  earthliness,  and  self-confidence,  are  like  to  a  thief  in  the  candle,  or  dead 
 ashes  in  the  wick  of  a  lamp,  and  therefore  must  be  snuffed  by  mortification,  last  the  Spirit 
 of  God  be  grieved  and  depart  from  us,  as  to  his  quickening  and  comforting  influences. 
 
 APPLICATION. 
 
 Let  these  things,  this  ciy,  stir  us  all  up  to  this  duty,  i.  e.,  to  trim  our  lamps  :  are  not  we 
 in  a  slumbering  frame  of  heart,  and  do  nut  our  lamps  need  trimming  ?  besides,  is  not  the 
 Bridegroom  ready  to  appear  ? 
 
 MOTIVES. 
 
 1.  Consider,  though  the  midnight  cry  may  not  yet  be  heard,  j'et  God  uses  means  to 
 awaken  you ;  he  hath  stirred  me  up  to  cry  unto  you,  and  call  aloud  to  you  to  this  end  : 
 0  pray  that  God  would  restore  your  souls,  quicken  you  in  liis  ways,  Ps.  xsiii.  H. 
 
 2.  Consider,  that  until  our  lamps  are  better  trimmed,  they  will  not  burn  clear,  that 
 others  may  see  our  good  works,  and  glorify  uur  Father  which  is  in  heaven. 
 
 3.  Until  then  we  may  not  enjoy  the  light  of  joy,  peace,  and  comfort  in  our  own  souls, 
 nor  be  of  that  use  and  benelit  unto  others,  nor  beautify  our  holy  profession. 
 
 4.  Until  then  we  shall  not  be  fit  nor  be  prepared  for  death,  nor  for  the  coming  of  the 
 Lord.  Besides,  the  night  is  far  spent,  and  the  day  is  at  hand,  therefore  we  should  "  Cast 
 off  all  the  unfmitful  works  of  darkness,  and  put  on  the  armour  of  light,"  Kom.  xiii.  12, 13. 
 
 But  I  shall  proceed  to  another  proposition. 
 
 Doct.  That  though  a  sincere  Christian  may  fall  into  a  sleepy  frame  of  heart,  yet  he 
 shall  awake,  and  shall  not  sleep  the  sleep  of  death  :  or,  the  day  of  Christ  shall  not  find  them 
 asleep.     I  shall 
 
 1.  Premise  one  or  two  things  touching  the  happiness  of  a  true  believer's  state,  though 
 in  a  sleepy  frame. 
 
SETvM.   XXn.]  THE  PAEABLE   OF   THE   WISE  AND   FOOLISH   VIRGINS.  677 
 
 2.     Show  from  whence  it  is  (or  comes  to  pass)  that  he  shall  awake. 
 
 A  true  believer's  state  is  always  good  and  safe.  a  bciicTtr  is 
 
 1.  Because  he  is  a  child  of  God,  a  son  of  God,  and  he  cannot  lose  that  a"o^(j%'"ate, 
 relation,  and  from  hence  an  heir  of  heaven.  "  If  children  then  heirs,  heirs  of  they  may  be 
 God,  and  joint  heirs  with  Christ."  frame. 
 
 2.  A  true  behever  (it  follows  from  hencel  is  always  in  a  state  of  union  with  Christ, 
 though  he  may  not  know  it,  and  the  bonds  of  this  union  cannot  be  broke ;  it  is  an  indissolv- 
 able  union. 
 
 3.  He  is  ever  inajustiiiedstate,  and  all  his  sins  (as  to  vindictive  justice)  are  forgiven  for 
 ever,  there  being  "  No  condemnation  to  them  -that  are  in  Christ  Jesus,"  Eom  viii.  1 ;  them 
 that  he  justifies  he  also  glorities. 
 
 II.  From  hence  it  also  follows,  that  no  true  believer  can  finally  and  totally  ^°yg*™ln"'fl' 
 fall  away  ;  though  the  foolish  virgins  sleep  and  finally  perish,  yet  the  wise,  uaUy  fail  and 
 whatsoever  sleep  or  slumber  they  fall  into,  yet  can  never  perish.  pcnsU. 
 
 Yet  believers  may  fall  foully,  and  lose  the  sense  of  God's  love,  and  be  deserted,  and  be 
 almost  ready  utterly  to  despair  and  give  up  their  hope.  For  thus  it  was  with  Heman :  also 
 Job  saith,  that  "  His  hope  was  perished,"  Psal  Ixxxviii.  A  gudly  man,  my  brethren,  may 
 sin  away  his  joy,  peace,  and  comfort ;  and  all  lively  acts  of  faith  may  cease. 
 
 He  may  also  for  a  short  time  through  Satan's  temptations  falter  in  his  profession,  and 
 neglect  his  duty,  so  that  his  lamp  may  grow  very  dim,  hardly  burn  at  all. 
 
 Nay,  and  when  Christ  comes  to  give  them  a  gracious  visit,  tliey  may  be  (as  the  spouse 
 was)  asleep  :  "  I  am  come  into  my  garden,  my  sister,  my  spouse,"  Cant.  v.  1.  But  what 
 an  ill  frame  was  she  in  !  "I  sleep,  but  my  heart  waketh,  it  is  the  voice  of  my  Beloved  that 
 knocketh,  saying,  open  to  me,  my  sister,  my  spouse,"  &c.,  nay,  and  gracious  persons  may  let 
 Christ  wait  long  before  they  arise  to  open  to  him.  "  For  my  head  is  wet  with  dew,  and 
 my  locks  with  the  drops  of  the  night."  Chris.,  .vaits  long,  knocks  hard,  and  calls  aloud 
 at  their  door,  and  yet  they  arise  not,  no  not  until  he  is  withdrawn  and  is  gone.  "-I  rose 
 to  open  to  my  beloved,  but  my  beloved  had  withdrawn  himself  and  was  gone  ;  I  sought  him, 
 but  I  found  him  not,"  ver.  5. 
 
 They  may,  moreover,  sleep  and  not  awake,  until  some  amazing  providence  comes  upon 
 them,  which  is  here  signified  by  the  midnight  cry. 
 
 Secondly,  I  shall  show  you  from  whence  it  is,  or  cometh  to  pass,  that  believers  may,  and 
 sometimes  do,  fall  into  such  a  sleepy  frame. 
 
 !.■    Certainly,  it  riseth  from  that  corrupt  part  that  is  in  them,  I  mean  the     ^^mnerto 
 
 body  of  sin.  pass  that  be- 
 
 2.  From  Satan's'  temptations.     "  I  have  put  off  my  coat,  how  shall  I  put  it     jJuoTsieepy 
 on  ?    I  have  washed  my  feet,  how  shall  I  defile  them  ?"   Cant.  v.  3.     They     tr&me. 
 perceive  their  state  is  good,  and  their  work  is  done,  and  so  the  devil  gets  ad- 
 vantages against  them,  to  neglect  their  indispensible  duties. 
 
 3.  It  may  also  be  occasioned  by  means  of  the  snares  and  allurements  of  this  world.  0 
 liow  ready  are  we  to  have  our  hearts  too  much  rim  out  to  earthly  things.  "  All  seek  then: 
 own,  not  the  things  that  are  Jesus  Christ's." 
 
 4.  It  may  likewise  come  upon  them,  as  you  heard,  through  the  Bridegroom's  tarrying, 
 or  by  reason  of  their  long  watching ;  but  having  spoken  to  this  already,  I  shall  say  no  more 
 
 to  it  now.  . 
 
 Thirdly,  why  shall  true  believers  awake  out  of  their  sleepy  and  slumberiug  frame  ? 
 
 Answ.  1.  Because  they  have  a  principle  of  spiritual  life  in  them;  whilst  life     -^y,,-  tieuey. 
 is  in  a  man,  thoughhe  be  asleep,  there  isgroundcnoughto  believe  he  will  awake ;     ers  shau  be 
 but  if  a  man  falls  asleep  and  his  life  is  gone,  there  is  no  hope  of  his  being  awak-     of'sieep. 
 ened.    The  Spirit  of  God  remains  in  believers  for  ever,  they  have  a  principle 
 of  eternal  life  in  them. 
 
 2.  Because  "  the  path  of  the  just  is  as  the  shining  light,  that  shines  more  and  more  unto 
 the  perfect  day,"  Prov.  iv.  18.  Though  their  path  may  sometimes  seem  dark,  yet  that  dark- 
 ness shall  vanish,  his  leaf  shall  not  wither;  he  shall  be  rreen,  and  flourishing  in  his  pro- 
 fession ;  though  it  may  seem  to  fade  for  a  short  time. 
 
 3.  Because  of  the  nature  of  that  union  they  have  with  Jesus  Christ ;  "  Because  I  hve, 
 ye  shall  live  also,"  John  xiv.  19.  Union  with  Clurist  is  as  a  spring  that  feeds  or  fills  their 
 vessels  and  lamps  with  fresh  oil,  as  the  branches  receive  sap  from  th&  root,  by  which 
 means  they  grow,  flourish,  and  bring  forth  fruit. 
 
 4.  Because  of  that  great  love  of  God  to  them,  the  love  God  hath  to  them  wUl  not  sufi'er 
 them  to  sleep  long  before  he  in  a  gracious  manner  awakens  them  ;  besides  his  promise  is. 
 
678  THE  PARABLE   OF   THE   WISE  AND  FOOLISH   VlKGUfS.  [eOOK   HI, 
 
 that  he  will  rettun  again  and  revive  them :  "  They  shall  revive  as  the  corn,"  Hos.  xiv.  7. 
 "  He  will  revive  the  hearts  of  the  humble,  and  the  spirits  of  the  contrite  ones,"  Isa.  Ivii. 
 15.  Such  that  we  love,  we  will  not  suifer  to  sleep  in  a  dangerous  hour,  to  their  otter 
 ruin,  if  we  can  awake  them  ;  now  the  love  of  GoJ  to  his  saints,  exceeds  our  love  to  any 
 dear  fiiend,  and  he  is  able  to  awaken  and  quicken  his  people. 
 
 5.  Because  their  Head  never  sleeps  ;  "  He  that  keepeth  Israel  doth  neither  sleep  nor 
 slumber."  In  this  consisteth  the  safety  of  beUevers,  and  from  hence  the  soul  shall  be 
 awakened  both  froji  a  dead  frame  in  respect  of  spirits  and  theii-  bodies  also  at  the  last  day. 
 
 APPLICATION. 
 
 1.  This  discovers  the  great  difference  that  there  is  between  the  state  of  the  wise  and 
 foolish  virgins. 
 
 2.  Let  beUevers  be  exhorted  to  holy  watchfulness. 
 
 1.  Because  otherwise  the  word  of  God  and  the  means  of  grace  may  be  ineffectual  to 
 you,  and  you  may  lose  much  sweet  comfort  by  Christ's  gracious  visits,  and  be  brought 
 under  many  fears  and  doubts  about  your  state. 
 
 2.  Though  your  state  is  good,  yet  you  may  not  be  actually  ready  to  meet  the  Bridegroom. 
 
 3.  Consider  what  love  you  had  to  Christ  when  you  first  believed.  "  I  remember  the 
 love  of  thine  esix)usals,  when  thou  wentest  after  me  in  the  wilderness,"  Jer.  ii.  2,  &c. 
 Nothing  is  more  offensive  and  gi-ievous  to  Jesus  Christ,  than  to  see  his  people  cool  in  their 
 love  to  him.  "  Yet  nevertheless  I  have  somewhat  against  thee,  because  thou  hast  left  thy 
 fu-st  love.  Remember  therefore  from  whence  thou  art  fallen,  and  repent,  and  do  thy  first 
 works,"  Rev.  ii.  4,  5,  &c.  Take  holy  Paul's  advice :  "  But  call  to  remembrance  the 
 former  days,  in  which  after  you  were  illuminated,  you  suffered  a  great  fight  of  afflictions," 
 Heb.  X.  32. 
 
 4.  Consider  that  Christ's  love  is  ever  the  same ;  he  never  grows  cold  in  his  affections 
 to  his  spouse,  and  dear  saints,  nor  hath  he  given  to  us  any  cause  to  decline  in  our  love  to 
 him  :  "  Have  I  been  a  ban-en  wilderness  to  Israel,  or  a  land  of  darkness  ?"  Jer.  ii.  31. 
 
 Take  two  or  three  directions. 
 Direction toa         l-  Strengthen  that  which  remains  that  is  ready  to  die ;  do  not  lose  the  little 
 wakefiu  faith,  love,  zeal,  and  resolution  you  have,  but  labour  after  an  addition  of  every 
 
 irame.  _  •'  '  ' 
 
 grace. 
 
 2.  Be  restless  in  your  spirits  until  you  find  Christ  again,  if  he  be  withdrawn :  tell 
 him  you  are  sick  of  love  ;  let  it  appear  that  you  are  troubled  and  do  mom'n  in  his  absence. 
 Thus  it  was  with  David ;  "  Thou  hidest  thy  face,  and  I  was  troubled ;"  labour  after 
 poverty  of  spirit. 
 
 3.  Laboui-  to  die  to  the  things  of  this  life  ;  take  heed  of  surfeiting  and  drunkenness,  get 
 loose  in  your  affections  to  all  perishing  things  ;  beware  of  the  cares  of  the  world  and  the 
 deceitfulnesss  of  riches ;  know  ye  not  that  ye  are  pilgrims  on  earth,  and  are  travelling 
 to  another  country  ? 
 
 4.  Be  much  in  prayer,  and  watch  therein.  "  Pray  always,  that  ye  may  be  accounted 
 worthy  to  escape  all  these  things  that  shall  come  to  pass,  and  to  stand  before  the  Son  of 
 Man,"  Luke  xxi.  36.  Let  us  watch  our  hearts,  watch  our  tongues,  watch  our  eyes,  and 
 watch  oui-  whole  conversation  ;  our  lamps  also  must  be  watched,  lest  they  grow  dim,  or 
 oil  fails.  "  Let  your  loins  be  girt,  and  your  lamps  burning."  Strive  to  be  much  in  secret 
 prayer,  closet  prayer,  and  see  how  your  hearts  are  afl'ected  to  that. 
 
 5.  Thinlc  much  upon  another  world,  contemplate  on  death,  and  on  the  day  of  judg- 
 ment, and  the  coming  of  Christ :  consider  how  short  and  uncertain  life  is  ;  ouf  days  are 
 but  as  a  shadow,  or  as  a  vapour  that  flies  away. 
 
 6.  Improve  all  those  providences  of  God  under  which  you  are  exercised ;  observe  God 
 in  all  his  dispensations,  Satan  in  all  his  temi>taiions,  and  yom*  own  hearts  in  all  their  in- 
 ehnations  ;  strive  to  discern  the  voice  of  God  from  the  voice  of  Satan,  and  know  that  God 
 tries  us  for  approbation,  but  Satan  for  our  destruction  ;  God  sets  our  sins  before  us  to  hum- 
 ble us,  but  Satan  to  ruin  us  by  slavish  fear  and  unbelief. 
 
 7.  Delight  in  the  company  of  the  wise,  and  wakeful  Christians,  and  avoid  conversing 
 or  keeping  company  with  loose  and  carnal  professors,  much  more  with  the  profane  and  im- 
 godly,  who  contemn  all  religion  and  godliness. 
 
 8.  Receive  reproof  kindly,  especially  from  your  minister,  who  is  commanded  to  rebuke 
 some  (as  occasion  may  be)  sharply.  "  Let  the  righteous  smite  me,  it  shall  not  break  my 
 head,"  saith  David.  If  you  hate  him  that  reproves  in  the  gate,  it  is  a  sign  your  hearts  are 
 not  right  with  God  ;  "  Rebuke  a  wise  man,  and  he  will  love  thee,"  Prov.  is.  8. 
 
 9.  Look  every  day  to  yoiu:  lamps ;  the  lamps  of  the  sanctuary  were  to  be  dressed  every 
 
SEBM.   XXII.]  THE   PARABLE  OF   THE  WISE  AND  FOOLISH   ^^RGINS.  679 
 
 day  ;  "  He  dressed  them,  and  made  them  ready  every  morning,"  Exod.  xxx.  7.  The  care 
 of  trimming  our  lamps,  must  be  our  business  morning  and  evening. 
 
 10.  Take  heed  ye  do  not  grieve  the  Holy  Spirit  by  slighting  his  motions,  nor  by  under- 
 valuing his  work  and  operations  (which  I  fear  they  do,  who  affirm  the  state  of  the  elect  is 
 as  good  before  grace,  before  effectual  calling  as  after) ;  do  not  grieve  the  Spirit  by  adhering 
 to  Satan,  and  by  siding  in  ■s\'ith  unbelie\ing  thoughts,  nor  by  jielding  to  any  sin,  nor  by 
 ascribing  that  to  yourselves  which  belongs  to  the  blessed  Spirit. 
 
 "  Then  all  those  virgins  arose,"  &c. 
 
 Quest.     What  is  meant  by  the  foolish  virgins  arisirg,  and  trimming  their  lamps? 
 
 Answ.     Their  arising  denotes,  that  they  were  more  apprehensive  of  their     What  the 
 danger  than  they  were  before  ;  they  were  altogether  so  senseless  as  formerly     vh''gi?is'may 
 they  were  ;  also  it  may  signify  that  they  reformed  their  lives,  and  became     denote, 
 more  seemingly  devout  and  pious,  and  were  oftener  in  their  duties  ;  may  be  now  they  pray, 
 and  hear  the  word  with  greater  diligence  ;  their  consciences  being  awakened  :  note  from 
 hence, 
 
 Doct.  An  awakened  conscience  will  put  wicked  men  and  hypocrites  upon  doing  some- 
 what in  reforming  their  ways. 
 
 But  alas,  they  think  by  this  means  to  get  into  a  good  state,  as  well  as  into  a  good  frame. 
 The  foolish  virgins  do  it,  to  get  a  title  to  heaven,  the  wise  to  get  a  meetness  for  heaven ; 
 the  foolish  think  by  repentance  and  reformation  of  life  to  be  saved. 
 
 "And  the  foolish  said  unto  the  wise,  give  us  of  your  oil,  for  our  lamps  are  gone  out," 
 ver.  a. 
 
 Observe,  Doct.     Foolish  virgins,  or  hypocrites,  may  see  their  want  of  gi'ace. 
 
 Quest.     From  whence  is  it  that  hypocrites  may  see  the  want  of  grace  ? 
 
 Ans.  Then-  sense  of  want  of  gi-ace  ariseth  fi'om  the  inward  horror  of  their  heart,  or 
 sight  and  sense  of  their  woful  condition  ;  it  is  not  from  the  sense  of  the  evil  of  sui,  but  of 
 the  misery  which  they  fear  is  near. 
 
 2.  It  is  not  from  the  sense  of  the  worth  of  grace  in  itself,  in  respect  of  the  sanc'tifyin_g 
 wtue  of  it,  but  thinking  thereby  they  may  be  saved  ;  hypocrites  may  desire  grace  as  a 
 bridge  to  can-y  them  to  heaven,  but  it  is  not  that  they  may  glorify  God,  and  render  the 
 name  of  Christ  as  sweet  odour  ;  it  is  indeed  for  their  own  sakes,  not  from  love  to  God, 
 but  love  to  themselves. 
 
 3.  It  is  rather  a  passive  sense  than  an  active  inquiry  of  their  hearts ;  when  distress 
 and  want  comes,  fools  will  see  their  folly ;  like  as  some  careless  traders,  who  cast  not  up 
 their  books,  but  when  want  and  poverty  comes  upon  them,  are  perplexed ;  an  arrest  of 
 conscience'  terrifies  these  foohsh  ones. 
 
 4.  These  see  their  wretched  state,  but  not  the  sinfulness  of  their  former  neglect  and 
 remissness  ;  it  is  a  natm-al  sense,  not  a  spiritual  grace,  makes  a  man  spiritually  poor  ;  but 
 they  that  never  had  it,  cannot  be  affected  for  the  simple  want  of  it ;  it  is  only  from  the 
 light  of  common  convictions,  and  not  from  saving  Uluminatious,  it  flows  not  from  those 
 shining  beams  of  the  Sun  of  righteousness. 
 
 5.  It  is  from  a  sense  oidy  of  the  want  of  oil  in  thefr  lamps,  not  for  the  want  of  it  in 
 their  vessels.  They  see  the  want  of  a  holy  life,  but  not  of  Christ,  and  a  changed  heart ; 
 they  are  more  troubled  for  the  guilt  of  sin  than  for  the  filth  and  pollution  thereof ;  oil  in 
 the  lamp  commends  us  to  men,  but  oil  in  our  vessels,  (i.  e.)  in  our  hearts,  commends  us  to 
 God.  Da^id  wanted  a  new  heart ;  "  Create  in  me  a  clean  heart,"  Psal.  li.  5  ;  and  Paul 
 cries  out  of  the  body  of  sin  and  death.  An  hypocrite  may  have  an  awakened  conscience, 
 but  not  a  renewed  mind. 
 
 6.  It  is  a  sense  of  the  want  of  oil  at  last,  nay,  when  it  was  too  late,  and  now  they 
 mourn,  as  Solomon  saith,  Prov.  v.  11 — 14,  "  And  thou  mourn  at  last,  when  thy  flesh  and 
 thy  body  is  consumed,  and  say  how  have  1  hated  instruction,  and  my  heart  despised  reproof, 
 and  have  not  obeyed  the  voice  of  my  teachers,  nor  inclined  muie  ear  to  them  that  in- 
 structed me  ;  I  was  almost  in  all  evil  in  the  midst  of  the  congregation,"  No  doubt  but  Esau 
 might  at  last  see  his  folly  in  selling  his  birthright  for  a  mess  of  pottage,  but  could  not 
 then  obtain  the  blessing,  though  he  sought  it  with  tears,  Heb.  xii.  16,  17. 
 
 Quest.  From  whence  is  it  that  the  foolish  virgins  came  no  sooner  to  see  their  want  and 
 woful  condition  ? 
 
 1.  Answ.  They  a  long  time  deceived  themselves.  Saul  held  out  pretty  well  imtil 
 Samuel  died,  and  may  be  thought  his  state  good,  but  afterwards  he  saw  God  was  departed 
 from  him  :  self  luve  is  a  great  deceiver. 
 
 2.  The  good  opinions  the  wise  vugins  had  of  them,  might  partly  deceive  them  ;  the 
 
680  THE    PARABLE   OF   THE   WISE   AND    FOOLISH    VIRGINS.  [eOOK  III. 
 
 approbation  of  godly  Christians  go  a  great  way  with  some  persons ;  they  indeed  prefer  that 
 above  the  approbation  of  God. 
 
 3.  It  may  be  from  the  evil  and  depths  of  deceit  that  is  in  their  own  hearts ;  that  hath 
 the  quickest  siglit,  the  most  piercing  eye,  may  not  soon  penetrate  into  the  dark  corners  of 
 his  own  heart :  "  Who  (saith  David)  knows  his  eirors  ?"  Psal.  xix.  12. 
 
 4.  They  might  see  it  no  sooner  from  their  great  remissness,  in  not  searching  and 
 proving  themselves.  That  which  Ues  deep,  or  is  hid,  must  be  searched  ;  this  wisdom  the 
 foolish  virgins  wanted.  A  true  chUd  of  God  thinks  he  can  never  throughly  or  sufficiently 
 search  his  own  heart  and  life,  and  therefore  cries  out,  "  Search  me,  0  God,  and  know  my 
 heart,  try  me,  and  know  my  thoughts,  and  see  if  there  be  any  evil  way  in  me,"  Psal. 
 cxxxix.  28 ;  though  he  himself  was  not  an  idle  searcher  :  "  I  communed  with  mine  own 
 heart,  and  my  spirit  made  a  diligent  search,"  Peal.  Ixxvii.  6.  But  this  he  saw  was  not 
 sufficient,  therefore  desired  the  Lord  also  to  search  him,  but  this  wisdom  the  foolish  virgins 
 had  not. 
 
 5.  No  doubt  it  was  also  partly  from  the  subtilty  of  Satan,  all  the  devil's  endeavours 
 are  to  keep  sinners  ignorant  of  their  state  and  condition  ;  one  while  he  persuades  the  poor 
 deluded  wretch  his  state  is  good,  but  when  he  sees  the  sinner's  eyes  are  a  little  opened,  he 
 persuades  them  it  is  too  late,  or  there  is  no  cm'e,  or  else  directs  them  to  false  and  indirect 
 ways  to  obtain  it.  And  as  the  devil  strives  to  keep  an  unsound  professor  ignorant,  that  he 
 may  not  be  saved,  so  he  endeavours  to  keep  a  sincere  person  ignorant  of  his  condition,  that 
 he  may  hinder  him  of  the  joy  of  salvation,  or  spoO  all  his  peace  and  comfort. 
 
 6.  It  may  arise  from  that  similitude  or  seeming  lilieness  there  is  between  a  form  of  god- 
 liness and  the  power  thereof,  or  between  convictions  of  natural  conscience  and  true  evan- 
 gelical illuminations  ;  or  between  true  faith  and  counterfeit  faith,  and  betwixt  reformation 
 and  regeneration.  Similitude  (saith  one)  is  the  mother  of  mistakes.  Bristol  stones  seem 
 like  true  pearl,  and  steel  cut  like  diamonds  appear  like  true  ihamunds.  A  limner  can  draw 
 very  much  like  the  life,  or  him  whose  face  it  represents. 
 
 7.  It  may  be  occasioned  through  the  ignorance  and  blindness  of  some  teachers,  whose 
 ministry  they  may  sometimes  attend  to  lead  men  out  to  rest  upon  a  presumptuous  faith, 
 and  will  not  allow  their  hearers  to  try  themselves  by  signs  or  characters  of  true  grace ; 
 such  that  descry  all  evidences  of  grace,  or  a  reflex  act  of  faith,  to  know  how  it  is  with 
 them,  I  look  upon  to  be  preachers  of  pernicious  doctrine ;  we  can  never  be  pressed  too 
 much  to  sanctification,  and  to  show  our  faith  by  our  works. 
 
 8.  Perhaps  it  may  be  a  just  and  righteous  judgment  of  God  upon  them,  that  they  see 
 not  their  state  no  sooner,  they  are  paid  off  in  their  own  coin  ;  since  they  deceived  others, 
 and  were  not  willing  to  try  themselves,  God  leaves  them  to  spiritual  blindness,  and  to  the 
 deceit  of  their  own  heart.  "Jerusalem  would  not  see  the  things  that  belonged  to  their 
 peace,"  Luke  xix.  42 ;  therefore  our  blessed  Lord  said,  "  Now  are  they  hid  from  your 
 eyes." 
 
 Quest.  Why  are  the  foolish  virgins  said  to  ask  oil  of  the  wise  ? 
 
 1.  Answ.  It  may  be  partly  to  discover  they  are  fools ;  for  who  that  are  wise  would  go 
 to  men,  to  saints,  or  to  ministers  for  grace  ? 
 
 2.  It  may  signify  that  hypocrites  in  their  distress,  know  not  what  course  to  take  ;  they 
 catch  hold  of  any  thing,  though  it  be  most  unlikely  to  relieve  them. 
 
 3.  It  may  be  to  convince  all  that  God  will  make  it  appear,  tliat  though  some  seem  to 
 be  wise  and  knowing  persons,  and  can  perhaps  dispute  and  argue  excellently  about  prin- 
 ciples of  religion,  yet  at  last  that  they  are  mere  fools  ;  is  he  not  a  great  fool  that  will  go 
 to  his  fellow-creature  for  the  true  grace  of  God  ?  or  that  a  saint  can  give  grace  to  another, 
 or  hath  any  to  spare  ? 
 
 4.  Perhaps  it  impUes  this,  viz.,  they  fly  to,  and  depend  upon  the  prayers  of  the  wise  ; 
 "  Give  us  of  your  oil,"  that  is,  improve  your  interest  with  God,  your  faith  in  prayer  to  God  for 
 us;  but  certainly  there  is  more  than  this  meant  by  the  wise  virgins' answer,  "  Not  so," 
 they  would  not  deny  them  of  their  prayers,  but  they  denied  them  what  they  asked.  "  Go 
 to  them  that  sell ;"  pray  yourselves  to  God,  we  cannot  help  you.  Sirs,  such  who  depend 
 upon  the  prayers  of  others,  and  pray  not  themselves,  are  certainly  fooUsh  persons. 
 
 5.  It  denotes  God  leaves  them  to  themselves,  and  to  horrid  blindness. 
 Quest.  When  will  the  hypocrite's  hope  and  proiession  fail  him  ? 
 
 Answ.  When  conscience  is  awake  and  terrifies  him,  and  when  he  is  in  the  greatest 
 need  ;  moreover,  be  sure  it  will  fail  him  at  death,  and  in  the  day  of  judgment.  0  see 
 the  woful  state  of  hypocrites  ! 
 
SERM.   XXIIl.]  THE  PABABLE  OF   THE   WISE   AND   FOOLISH   VIRGINS.  G81 
 
 SEEMON    XXIII. 
 
 And  the  foolish  said.  Give  ns  of  your  oil,  for  ottr  lamps  are  (/one  out, — Matt.  xxv.  8. 
 
 DocT.  Lamps  of  hypocrites  will  first  or  last  go  out. 
 
 1.  I  shall  show  you  the  cause  why  the  lamps  of  these  professors  go  out. 
 
 2.  Apply  it. 
 
 1.  One  reason  why  the  lamps  of  the  foolish  virgins  go  out,  because  they  took  no  oil  in 
 their  vessels  ;  the  wise  took  oil  in  their  vessels  with  their  lamps :  but  hypocrites  go  fortli 
 into  a  visible  profession  without  true  faith,  or  the  saving  grace  of  the  Spirit  in  their  hearts. 
 It  is  positively  said  that  the  "  foolish  virgins  took  their  lamps,  but  took  no  oil  with  them," 
 ver.  3.  A  profession  of  religion  without  grace,  and  the  saving  knowledge  of  Clurist,  will 
 come  to  nothing. 
 
 2.  Because  the  oil  they  had  in  their  lamps  (as  I  told  you)  was  only  common  grace,  by 
 the  virtue  of  which  they  made  a  visible  profession  of  religion ;  their  consciences  might  be 
 enlightened,  and  their  affections  moved  with  some  seeming  heat  and  zeal,  but  never  were 
 thorouglily  converted ;  and  thus  it  was  with  Judas  and  many  others,  who  were  called 
 Christ's  disciples,  and  followed  him  for  a  time. 
 
 3.  No  doubt  but  that  they  had  some  taste  of  the  good  word  of  God,  and  arrived  to  some 
 kind  of  faith,  but  were  without  the  indwelling  of  the  Spirit,  being  neither  united  to  Christ, 
 nor  having  sincere  love  to  him  ;  but  some  sin  or  another  was  allowed  and  lived  in,  and 
 had  power  over  them  ;  they  were  counted  saints,  but  were  not  thoroughly  sauctitied  ;  and 
 though  they  escaped  outward  profuneness,  yet  were  not  inwardly  purged ;  and  from 
 hence  theii-  lamps  went  out. 
 
 USE. 
 
 1.  From  hence  we  may  infer,  that  God  will  at  some  time  or  another  constrain  foolish 
 professors  to  confess  their  own  folly,  and  be  self-condemned.  "  Our  lamps  are  gone  out." 
 1  Sam.  xxiv.  17,  Saul  was  brought  to  confess  that  "David  was  more  righteous  than  he." 
 God  will  make  the  stoutest  heart  to  yield  and  give  judgment  against  itself,  and  so  "  cause 
 the  arrogancy  of  the  proud  to  cease,"  Isa.  xtii.  11. 
 
 2.  We  also  infer  that  there  are  several  sorts  of  hypocrites ;  some  will  not  own  that  their 
 lamps  are  without  oil,  but  conclude  then-  state  is  good,  and  that  their  lamps  burn  as  clear 
 as  any. 
 
 Quest.  By  what  signs  or  characters  may  such  whose  lamps  are  going  out,  be  known  ? 
 
 1.  Answ.  When  a  person  can  hardly  keep  up  a  bare  outward  profession,  or  his  out- 
 ward conversation  from  some  scandalous  sin  or  another ;  some  (whose  hearts  are  not  up- 
 right) may  walk  in  appearance  before  men  without  blame,  or  in  a  holy  conversation ;  but 
 if  a  professor  falters  here,  and  his  life  is  observed  to  be  scandalous,  he  being  loose,  earthly, 
 and  carnal,  or  hves  in  some  way  of  sin  or  another,  it  shows  that  his  lamp  is  gone,  or  is 
 going  out. 
 
 2.  When  temptations  are  too  strong,  and  given  way  unto,  and  indispensible  duties  are 
 neglected,  and  they  will  not  be  reclaimed,  though  often  sent  to  and  admonished,  yet,  neg- 
 lect of  prayer,  attendance  upon  God's  public  worship  is  persisted  in,  and  yet  they  seem 
 little  concerned,  but  will  have  one  excuse  or  another. 
 
 3.  When  some  notions  of  religion  are  more  affected  than  real  godliness,  love,  and  unity, 
 and  a  person  seems  proud  and  conceited,  and  on  every  small  occasion  he  is  ready  to  throw 
 off  his  communion  with  the  church. 
 
 4.  When  convictions  of  sm,  either  of  sins  of  omission  or  commission  are  not  cherished, 
 or  a  person  grows  weary  of  duty,  or  very  cold  and  remiss  in  them,  or  resteth  upon  the 
 bare  performance  of  them,  though  very  dully  performed,  and  though  they  gi-ow  earthly  and 
 lukewarm,  yet  are  insensible  of  it,  imd  tijink  they  are  "  increased  in  goods,  and  have  need 
 of  nothing,"  Itev.  iii.  17. 
 
 5.  When  comfort  is  more  sought  and  desired  than  strength  against  sin,  and  purity  of 
 heart ;  some  pretend  they  cannot  profit  under  any  ministry  that  presses  practical  holiness  ; 
 no,  but  only  that  doctrine  pleaseth  them,  that  raiseth  their  affections,  and  fills  them  with 
 joy  and  consolation ;  they  eye  more  what  Christ  hath  (as  they  think)  done  for  them,  than 
 what  by  his  Spirit  he  bath  wrought  in  them. 
 
 "  But  the  wise  answered,  saying.  Not  so,  lest  there  be  not  enough  for  us  and  you,"  &c., 
 vcr.  U. 
 
682  THE  PARABLE   OF   THE    WISE   AND   FOOLISH   VIEGINS.  [BOOK   III. 
 
 Here  are  three  things  to  be  observed. 
 
 1.  The  request  of  the  foolisli  vkgms,  what  it  was,  and  also  that  it  was  denied  by  the 
 wise. 
 
 2.  The  reason  why  they  denied  their  request,  "  Lest  there  be  not  enough  for  us,  and 
 you. 
 
 3.  The  advice  and  counsel  which  the  wise  virgins  gave  to  the  foohsh,  "  But  go  rather 
 to  them  tliat  sell,"  &c. 
 
 Some  expositors  tliink  the  answer  of  the  wise  doth  not  contain  serious  ad\Tice  to  go  to 
 Jesus  Christ,  but  rather  that  they  spdke  upbraidingly  or  ironically,  according  as  God  speaks, 
 "  Rejoice,  0  young  man,  iu  thy  youth,  and  let  thy  heart  cheer  thee,  and  walk  in  the  ways 
 of  thine  own  heart,"  &c.  Eccl.  xi.  9.  Or,  as  EUjah  said  to  Baal's  priests,  "  He  is  a  god, 
 cry  aloud,"  &c.,  1  Ivings  xviii.  27. 
 
 If  it  be  thus  taken,  then  it  follows  that  hypocrites  in  their  distress  meet  with  no  pity, 
 either  from  God  or  bis  people  ;  God  mocketh  them  when  their  fear  cometh,  nay,  the  Lord 
 "  laugheth  at  them,  and  he  shall  have  them  in  derision,"  Prov.  i.  26,  Psal.  ii.  4.  This  is 
 spoken  after  the  manner  of  men,  to  show  how  God  will  aggravate  the  sinner  s  misery  on 
 •him  at  the  last.  Moreover,  it  is  said,  that  "  the  righteous  also  shall  see  and  fear  and  laugh 
 at  him,"  Psal.  Hi.  5. 
 
 They  that  take  the  answer  thus,  intimate  as  if  the  wise  virgins  should  say,  Go  to  your 
 workmongers,  your  meritmongers,  go  to  your  dry  bottles,  go  to  your  empty  duties ;  as 
 saith  God,  "  Go  to  your  idols,  or  to  the  fat  of  your  sacrifices ;"  you  have  made  lies  your 
 refuge,  now  go  and  shelter  yourselves  under  them. 
 
 But  I  rather  think  that  the  wise  wgins  gave  them  serious  and  sober  advice,  and  spake 
 not  ironically  to  them. 
 
 Quest.  But  why  do  not  the  wise  rather  reprove  them  (seeing  their  lamps  were  gone 
 out)  than  so  calmly  advise  them  ? 
 
 Answ.  Because  it  becomes  their  modesty  to  deal  gently  and  mildly  with  them,  also 
 they  would  not  provoke  them  ;  we  are  commanded  to  follow  peace  with  all  men,  also  a 
 Eph.  ii.  8.        gentle  answer  turns  away  wrath. 
 
 2.  May  be  the  wise  might  perceive,  that  they  were  not  capable  to  bear  rebuke,  or  per- 
 haps they  might  express  to  the  wise  a  gi'eat  sense  of  their  folly  in  sleepmg  so  long,  and  to 
 let  their  lamps  go  out,  and  so  needed  no  sharp  reproof. 
 
 3.  Besides  the  wise  vkgins  might  not  know  their  state,  and  would  not  censoriously 
 judge,  nor  charge  them. 
 
 4.  Or  (as  one  notes)  may  be  the  foolish  virgins  might  be  persons  of  higher  rank,  (in 
 respect  of  their  outward  state  or  interest  and  esteem  in  the  church) ;  and  tliis  might  put  the 
 wise  upon  a  temptation  not  to  be  too  tart  with  them,  (for  the  soundest  professors  are  not 
 always  the  richest,  nor  had  in  the  highest  esteem)  or  the  foolish  might  be,  (saith  he)  men 
 of  greater  parts,  or  seem  like  stars  of  the  first  magnitude. 
 
 Quest.     What  is  the  meaning  of  the  denial  the  wise  gave  them  ? 
 
 1.  Ans.  Negatively,  they  did  not  deny  them  any  civil  Idndness,  nor  help  of  their 
 prayers,  nor  any  seasonably  athice  and  instruction. 
 
 2.  In  the  atfirmalive,  1.  Their  denial  might  be  a  sober  and  just  reprehension  for  their 
 coming  unto  them  for  oil,  without  taking  any  further  pains,  or  be  at  any  cost  for  it ;  per- 
 haps they  woidd  have  grace,  but  not  part  with  theu'  sins.  Wisdom  is  to  be  sought  with  the 
 utmost  diligence,  nor  can  a  man  be  a  disciple  of  Christ,  but  he  must  deny  himself,  and  he 
 that  bought  the  pearl  of  great  price,  sold  all  he  had  to  purchase  it ;  but  these  foolish  per- 
 sons might  not  like  the  price  on  which  Christ  offers  himself;  for  though  oil  and  wine  is  had 
 without  money  and  without  price  ;  yet  a  right-eye  sin,  and  a  right-hand  sia  must  be 
 parted  with,  and  the  creature's  old  rags  must  be  cast  off. 
 
 2.  Their  denial  may  denote  (as  indeed  it  is  partly  expressed)  that  no  sincere  Christians 
 can  part  with  any  of  their  oil,  their  faith  or  grace,  to  give  it  unto  others  ;  no,  they  can 
 give  no  faith,  no  grace,  to  a  wife  or  dear  children  ;  they  cannot  beheve  for  them,  nor  re- 
 pent for  them,  nor  will  the  parents  being  in  the  covenant  of  grace,  be  any  saving  benefit 
 to  one  child;  they  must  beheve  themselves,  others  caimot  (I  say)  believe  for  them,  though 
 we  may  instruct  poor  relations  and  neighbours,  yet  we  cannot  give  to  any  the  saving 
 knowledge  of  Christ ;  no,  though  a  saint  be  filled  with  the  Spirit,  or  is  full  of  grace,  yet 
 he  can  impart  none  of  it  to  any  other.  God  only  is  the  giver  of  grace  ;  faith,  as  it  is  not  of 
 om-selves,  so  it  is  the  gift  of  God. 
 
 3.  It  denotes,  that  sincere  Christians  have  grace  little  enough  for  themselves,  and  none 
 to  spare,  (as  they  have  no  power  to  give  to  others)  for  he  that  hath  the  most,  sees  he  hath 
 
SEEM.   XXin.]  THE   PABABLE   OF   THE  WISE   AND  FOOLISH   VIRGINS.  G83 
 
 but  a  little,  he  never  thinks  he  hath  enough  for  himself,  and  therefore  is  always  desiring 
 more  ;  nay,  all  tine  U-lievers  see  a  gi-eat  want  of  more  grace,  more  faitli,  more  love,  more 
 humility ;  though  he  be  humlile,  yet  he  would  be  more  luimble,  and  tlierefore  he  cries  for 
 more  giace.  (1.)  Because  of  the  sense  he  hath  of  the  corruptions  of  his  own  heart, 
 and  of  the  strength  of  Satan's  temptations.  (2.)  Moreover,  he  knows  not  what  times 
 of  need  may  come.  (3.)  Also  the  means  of  grace  may  iail,  a  famine  of  the  word  may 
 overtake  him,  and  times  of  greater  expense,  when  he  may  be  forced  to  live  partly  upon 
 the  old  stock.  (4.)  Or  lie  may  be  called  to  harder  work,  though  the  grace  lie  hath 
 may  serve  his  present  turn,  or  to  ihscharge  his  present  duties,  yet  he  may  meet  with 
 harder  duties,  lie  may  be  called  to  suffer  for  Christ,  or  to  offer  up  his  Isaac,  (as 
 Abraham  was)  which  calls  for  a  strong  faith. 
 
 4.  Theii-  answer  signifles  that  believers  are  humble  persons,  they  are  not  so  rich 
 as  to  help  their  neighbours ;  the  wise  see  they  have  nothing  to  spare. 
 
 5.  It  may  denote  the  high  regard  they  have  for  the  honoiu-  of  Jesus,  or  will  not 
 eclipse  his  glory,  who  only  hath  grace  to  give  to  sinners.  Go  to  them  that  sell,  to  tiie 
 fountain  of  grace,  and  not  to  the  creature,  nor  to  your  duties ;  none  can  help  you  but 
 Jesus  Christ  alone. 
 
 6.  It  may  signify  that  the  wise  virgins  would  have  the  foolish  see  with  their  own 
 eyes,  and  believe  with  their  own  hearts. 
 
 Some  people  live  upon  borrowing ;  so  would  the  foolish  virgins.  Some  leave  it  to 
 their  ministers  to  beheve  for  them,  they  pin  their  faith  on  their  sleeves  ;  my  minister 
 is  a  learned  man,  I  believe  as  he  beUeves.  Some  also  would  have  theh'  parents'  faith 
 serve  their  turn,  and  give  a  right  to  them,  both  to  the  promises  and  to  ordinances. 
 This  is  indeed  like  going  to  the  wise  for  oil. 
 
 7.  Their  answer  may  siguify  that  great  love  the  wise  had  to  the  souls  of  the  foohsh, 
 tliey  send  them  to  Jesus  Christ ;  and  who  also  says  to  them,    "  Buy  of  me,"  Rev.  iii.  18. 
 
 Lastly,  periiaps  the  wise  were  weary  of  their  company,  and  willing  to  be  rid  of  .them, 
 since  their  lamps  were  gone  out,  and  with  a  loathsome  stink,  they  being  of  ill  and  unholy 
 lives  might  bring  a  reproach  upon  religion  and  a  dishonour  upon  Jesus  Christ,  being  pro- 
 fessors and  church  members. 
 
 "  But  go  rather  to  them  that  sell,  and  buy  for  youi'selves,"  ver.  9. 
 
 We  have  no  oil  for  you  ;  go  to  the  Father,  and  to  Jesus  Christ  the  Mediator. 
 
 Quest.     Why  must  they  go  to  God,  and  to  Christ  Jesus,  or  to  God  in  him? 
 
 1.  Answ.  Because  no  grace  is  to  be  had  of  any  others,  or  anywhere  else  ;  "  Every 
 good  and  perfect  gift  conieth  do^vn  from  above,  ft-om  the  Father  of  lights,"  Jam.  i.  17. 
 And  the  light  of  knowledge,  grace,  and  all  spiritual  gifts  in  a  peculiar  manner  are  from  God. 
 
 2.  Because  Jesus  Christ  hath  bought  or  purchased  the  oil  of  gladness,  and  all  spiritual 
 blessings,  for  all  who  see  the  want  of  these  things,  and  come  to  him  believingly  for  them. 
 
 3.  Because  Jesus  Christ  the  Mediator  is  the  great  repository  of  all  grace,  though  all  truth 
 and  grace  is  essentially  in  God,  yet  it  is  all  communicated  to  the  person  of  Christ,  considered 
 as  Mediator,  it  is  laid  up  in  him ;  "  In  whom  are  hid  all  the  treasures  of  wisdom  and  know- 
 ledge," Col.ii.  3 ;  hid  from  the  world,  lodged  in  him,  to  be  secured  forbehevers,  and  not  exposed 
 to  view  of  every  eye,  but  are  given  forth  as  he  sees  good  to  whom,  and  in  what  measure  he 
 pleaseth  ;  it  is  from  his  fulness  that  all  grace  is  received,  and  as  Jesus  Christ  is  the  reposi- 
 tory of  all  grace,  so  also  the  outlet  or  conduit-pipe  of  it  also.  "  Of  his  fulness  have  all  we 
 received,  and  grace  for  grace,"  John  i.  16.  And  this  is  to  exalt  Jesus  Christ,  to  magnify 
 the  person  of  Christ,  and  set  forth  bis  glory,  and  therefore  all  that  see  a  want  of  grace 
 must  go  to  him  ;  for  as  Pharaoh  put  all  the  corn  of  the  land  of  Egjqrt  into  the  possession 
 or  hands  of  Joseph,  and  all  that  wanted  corn,  (who  came  to  him)  he  sent  them  to  Joseph. 
 So  all  that  need  grace,  wisdom,  knowledge,  or  any  spiritual  good  thmgs,  must  go  to  Jesus 
 Christ. 
 
 4.  Because  Jesus  Christ  is  said  to  sell  all  thmgs  which  siimers  need.  "  Ho,  every 
 one  that  thiisteth  come  to  the  waters,  and  he  that  hath  no  money,  come  buy  wine  and 
 milk,"  &c.  Isa.  Iv.  1 ;  compared  with  Rev.  iii.  18.  "  Buy  of  me  gold  tried  m  the  fire,"  &c. 
 
 Quest.  But  what  is  meant  by  buying  oil,  and  why  do  they  bid  them  go  and  buy  ? 
 
 Answ.  For  the  clearing  of  this  part  of  the  parable,  wliicii  may  seem  to  some  difficult, 
 and  opposite  to  the  doctrme  of  free  grace,  I  shall  lay  down  for  the  openuig  of  it,  one  or 
 two  explanatory  propositions. 
 
 1.  Proposit.  Nothing  is  or  can  be  more  freely  given  than  the  grace  of  God,  (i.  e.) 
 the  spirit  and  graces  thereof;  I  need  not  cite  Scriptures  to  confirm  tliis. 
 
 2.  Proposit.  That  the  buying  and  selling  mentioned  here  must  therefore  be  quite  dif- 
 ferent from  buying  in  the  common  acceptation,  as  among  men. 
 
684  THE    PARABLE   OF   THE   WISE   AND  FOOLISn    VIRGrNS.  [bOOK   III. 
 
 3o''°R''t'b  >  ''■■     '^'^'^  appears,  because  in  buying  soraetliing  is  commonly  laid  down  or 
 
 30.  '  '  given  which  is  of  intrinsic  worth  and  value  with  that  which  is  bought.  But 
 uo  man  hath  anything  to  give  in  W'orth  or  value  with  the  graces  of  the  Spiiit; 
 besides  we  have  nothing  that  we  call  our  own,  hut  all  we  have  is  the  Lord's.  Moreover, 
 what  is  in  value  with  this  blessed  oil  ?  "  Wiio  knoweth  the  price  of  wisdom  ?  her  price 
 is  far  above  nibies,  no  man  knoweth  the  price  thereof,"  Job  xxviii.  13. 
 
 2.  Because  this  is  a  buying  without  money,  and  without  price,  that  is,  without  money 
 or  money's  worth.  This  shows  it  is  a  quite  diftV-rent  sort  of  buying  from  what  is  among 
 men.     Moreover,  that  which  is  had  or  bought  without  money,  or  price,  is  given  freely. 
 
 3.  Because  he  that  buys  anything  in  the  common  acceptation  of  the  word,  deserveth 
 what  he  so  buys  ;  he  giving  its  full  worth  either  in  money,  or  gjiods,  and  he  may  demand 
 as  his  just  due  what  he  hath  so  bought ;  but  no  man  dare  say  that  he  deserveth  the  least 
 morsel  of  bread  at  the  hands  of  God,  much  less  the  saving  grace  of  God,  nor  can  any  man 
 demand  it  of  God  as  his  due,  upon  the  account  of  what  he  hath  paid  for  it. 
 
 4.  Because,  in  common  buying  of  any  commotUty,  the  buyer  who  hath  given  a  full 
 price  for  it  is  not  looked  upon  behokhng  to  the  seller,  I  have  given  you  your  full  demands, 
 saith  he,  I  am  not  obhged  to  you,  but  you  rather  to  me  for  my  kindness  in  buying  of  you. 
 
 But  0  how  are  sinners  obliged  unto  God  for  all  those  good  things  they  receive  of  him, 
 especially  for  grace  and  all  spiritual  blessing,  and  tliis  indeed,  because  all  is  given  freely  to 
 them  as  undeserving  ;  nay,  to  ill-deserving  creatures,  also.  "  What  do  we  give  to  God,  or 
 what  receiveth  he  at  our  hands  ?"  Job  xxxv.  7. 
 
 Quest.     These  things  being  so,  why  are  they  bid  to  go  and  buy  ? 
 The  reasons  ^-  Answ.  It  may  be  to  show  us  the  worth  of  these  things,  for  those  tliingH 
 
 why  we  are  that  are  very  precious,  as  jewels,  &c.,  are  commonly  bought,  though  the  pa- 
 sai  o  uy.  j_^g^  ^^^1  p3^(,]V.(]jj.gaj^  y^[^\^  which  a  jewel  may  be  bound  up,  is  given  freely,  but 
 the  jewel  was  bought  and  paid  for,  so  Christ  and  saving  grace  is  of  infinite  worth. 
 
 II.  And  more  directly,  because  in  bu}Tng  something  is  parted  with  by  the  sinner,  he 
 Matt.xiii.46.     must  part  with  all  he  hath  (as  I  have  showed  the  merchantman  did  for  the 
 
 pearl  of  gi-eat  price,)  but  alas  they  are  things  or  no  worth,  but  contrariwise 
 are  hurtful  to  his  soul ;  yet  there  is  a  necessity  of  parting  with  them. 
 
 1.  By  virtue  of  God's  command,  he  requires  all  poor  sinners  so  to  do. 
 
 2.  By  reason  of  the  sinner's  unfitness,  or  mora!  incapacity  of  enjoying  these  spiritual 
 things,  unless  he  so  do  ;  for  he  must  deny  himself,  that  is,  sinful  self,  rehgious  self,  and 
 natural  self  also.     For, 
 
 3.  A  dart  that  sticlvs  in  the  flesh  must  be  pulled  out ;  if  a  man  wounded  therewith  could 
 be  cured,  if  a  member  be  corrupted  and  rotten,  it  must  be  cut  off,  and  old  filthy  rags  must 
 be  cast  off,  if  a  man  would  be  clothed  with  a  rich  robe  ;  sin  and  gi'ace  cannot  reign  in  one 
 and  the  same  heart  at  one  and  the  same  time ;  a  man  cannot  truly  seek  the  honour  of 
 Christ,  that  chiefly  seeks  the  honour  of  men.  "  How  can  you  beheve  that  seek  honour  from 
 one  another,  and  not  that  honoiu-  that  comes  from  God  only  ?"  John  v.  44. 
 
 Lot  must  leave  Sodom,  if  he  will  escape  the  consuming  flames  ;  and  Moses  must  forsake 
 Pharaoh's  coiu't,  if  he  will  be  a  servant' of  God,  and  a  deliverer  of  Israel. 
 
 III.  It  may  be  called  a  buying,  because  men  commonly  high  prize  such  things,  that 
 they  have  bought  and  parted  with  all  they  had  to  be  possessed  of  for  it.  Paul  set  an  in- 
 estimable value  upon  Jesus,  for  the  sake  of  whom  he  parted  with  aU  things  that  were  be- 
 fore counted  gain  to  him  ;  he  that  will  not  part  with  his  sins  or  unrighteousness,  will  not 
 part  with  his  own  righteousness  to  be  possessed  with  gi-ace,  and  clothed  with  the  righte- 
 rhii.  iii.  8,  9.    ousness  of  Christ ;  which  shows  he  little  values  Christ  or  the  graces  of  Christ. 
 
 IV.  Because  that  which  a  man  buys  he  hath  a  proper  right  to,  and  propriety  in,  and  is 
 Eure  of ;  we  call  it  our  own,  though  we  gave  never  so  small  a  matter  to  have  it,  and  also 
 they  know  the  time  when  they  came  to  be  possessed  of  it ;  no  man  can  have  Christ  who  is 
 not  brought  for  his  sake  to  deny  himself,  take  up  his  cross  and  follow  him  ;  if  we  do  not 
 forsake  (jur  old  lovers,  Christ  will  not  espouse  us. 
 
 V.  Moreover,  that  which  a  man  parts  withal  he  hath  to  enjoy  it,  be  will  not  soon  part 
 with ;  we  are  bid  to  "  buy  the  truth,  and  sell  it  not,"  Prov.  xxiii.  23  ;  get  it  whatsoever 
 the  cost  be,  but  never  part  with  it ;  get  Christ,  the  fear  of  God  or  true  wisdom,  let  the 
 terms  be  what  they  will,  you  will  have  a  good  bargain,  and  if  you  could  have  all  the  world, 
 yet  sell  it  not,  part  not  with  what  you  have  obtained. 
 
 3.  Profit.  That  buying  which  is  here  meant,  is  not  a  purchasing  or  a  procuring  condi- 
 tion, or  a  pre\ious  qualification  for  grace,  or  to  obtain  Christ  and  his  saving  benefits  (as 
 some  speak  of]  I  mean  it  is  uo  federal  condition  on  our  pai't  to  be  performed,  vi/.,  such  a 
 
SEn.M.   XXriI.]         THE   PARABLE   OF   THE   WISE   AND   FOOLISH   VIRGINS.  G85 
 
 condition  which  a  sinner  must  answer,  and  the  blessing  will  be  witldield  until  he  has  on 
 his  part  answered  it,  for  this  is  a  plain  buying  with  money. 
 
 No,  all  federal  or  covenant  conditions  in  this  sense  were  performed  by  Jesus  Christ  our 
 covenanting  Head — yet  we  will,  if  you  please,  grant  it  a  condition  by  way  of  connection  ; 
 as  thus,  if  you  will  have  union  with  Christ,  you  must  receive  the  Holy  Spirit,  or  if  you  will 
 put  on  the  new  man,  you  must  put  off  the  old  man  ;  and  if  you  will  be  justilied,  you  must 
 believe  in  Christ,  or  if  j'ou  would  be  saved,  you  must  be  regenerated ;  so  if  you  will  have 
 the  pearl,  or  oil  in  your  vessels,  you  must  part  with  all  you  have  to  enjoy  it :  but  pray 
 remember,  faith  to  believe  in  Christ  is  as  much  the  gift  of  God's  grace,  and  Christ  is  his 
 gift,  whom  faith  receives.  Moreover,  we  need  the  same  power  of  God  in  a  way  of  free 
 grace,  to  cast  off  the  old  man ;  as  we  do  to  put  on  the  new  man;  we  can  as  soon  remove  a 
 mountain,  as  regenerate  or  change  our  own  hearts  ;  yet  this  is  required  of  all  that  will  be 
 saved,  Lazarus  must  rise  up  out  of  the  grave,  if  he  lives  again  ;  sinners  are  commanded  to 
 arise  from  the  dead,  as  Christ  commanded  Lazarus  to  come  out  of  the  grave  ;  but  yet  a 
 sinner  has  no  more  power  to  do  it  of  himself,  than  Lazarus  had  to  raise  himself  after  he 
 liad  been  dead  four  days.  My  brethren,  a  new  heart,  faith,  and  regeneration  are  a  part 
 of  the  covenant,  or  contained  in  the  free  promise  of  God  to  poor  sinners,  as  much  as  the 
 Sph-it  and  Jesus  Christ  is  part  of  it,  as  promised  to  be  given  freely,  and  therefore  a  new 
 heart,  faith,  and  repentance,  cannot  be  federal  conditions  of  the  said  covenant  of  grace. 
 
 VI.  In  a  word,  this  buying  denotes  God's  infinite  love  and  grace  to  all  such  who  timely 
 come  and  do  buy,  as  any  thing  else  whatsoever  ;  for  no  man  can  or  will  part  with  all  he 
 hath  for  Christ,  until  the  Spirit  doth  convince  him  of  the  infinite  worth  that  is  in  him,  and 
 of  that  necessity  of  union  with  him,  and  also  not  until  almighty  power  works  faith,  by  in- 
 fusing a  prmciple  of  Ufe  in  the  soul.  These  poor  wretches  might  go  and  ask  the  price  of 
 oil,  but  never  came  to  God's  terms ;  many  would  be  saved  who  like  not  the  terms  con- 
 tained in  the  gospel,  and  as  they  have  no  power  to  come  up  to  those  terms,  so  they  seek 
 not  to  God,  nor  improve  the  means  (or  at  least  wise  not  timely)  which  God  directs  them  to. 
 
 APPLICATION. 
 
 I.  From  hence  we  infer,  that  that  which  is  said  to  be  bought  by  us,  is  freely  of  God's 
 own  sovereign  grace  given  to  us.  And  this  will  further  appear,  if  we  consider  these  things 
 following. 
 
 1.  Because  what  the  Father,  or  the  Son  are  said  to  sell  to  us,  the  Son  bought  for  us, 
 and  paid  a  full  price  for  it,  it  was  purchased  for  all  God's  elect  by  Christ  with  his  own 
 money  ;  divine  justice  having  received  full  payment ;  but  to  us  Christ,  "  his  righteousness 
 and  all  things  are  freely  given,"  Rom.  v.  19,  who  were  unworthy  of  the  least  favour,  be- 
 ing guilty  criminals ;  we  merited  not,  bought  nothing  with  our  money,  but  Christ  bouirht 
 and  paid  for  all  with  his  own  money  only  ;  Christ  purchased,  and  we  possess,  and  thus 
 buying  and  free  given  are  consistent  with  each  other.  Doth  the  Father  sell  the  same  things 
 twice,  or  require  double  federal  conditions  !  and  though  Christ's  money  went  for  part  of 
 payment,  our  money  doth  procure  the  actual  possession  of  the  bargain  or  inheritance  ?  God 
 forbid  any  should  argue  after  such  a  manner. 
 
 2.  Because  God  freely  also  gives  gi'ace  though  he  be  said  to  sell  it,  and  we  to  buy  it. 
 (I.)     This  must  be  granted,  because  our  buying  is  no  gain  to  him.  "What  dost  thou 
 
 give  to  him,  or  what  receiveth  he  at  thy  hands?"  he  empties  our  vessels,  and  then  with 
 his  own  rich  and  precious  oil  he  fills  them. 
 
 (2.)  Because  a  heart  and  power  to  buy,  or  to  receive  Jesus  Christ,  the  Spirit,  and 
 graces  of  the  Spirit,  are  as  much  an  act  of  Ciirist's  love,  and  his  free  gifts  to  us,  as  grace 
 itself,  and  all  those  blessings  received ;  it  is  of  his  working  in  us  that  we  are  made  willing, 
 "  for  it  is  God  that  worketh  in  you,  both  to  will  and  to  do  of  his  good  pleasure,"  Phil.  ii.  13. 
 
 (3.)  Consider,  (though  God  is  said  to  sell,  and  we  to  buy)  what  a  vast  difference  there 
 is  between  the  worth  of  what  we  part  with,  and  that  which  we  receive  of  him;  see  what 
 he  saitb,  "  To  appoint  imto  them  that  mourn  in  Zion,  to  give  them  beauty  for  ashes,  and 
 the  oil  of  joy  for  mourning,  the  garment  of  praise  for  the  spirit  of  heaviness,"  Isa.  Ixi.  3. 
 The  oil  of  joy,  this  is  the  oO  the  foohsh  virgins  went  to  buy  ;  and  see  what  God  saith  to 
 humble  souls,  he  hath  appointed  the  oil  of  joy  for  mourning ;  but  he  knowing  the 
 hardness  of  a  sinner's  heart,  and  that  they  cannot  mourn  for  sin,  until  he  breaks  them 
 into  pieces,  "  he  pours  upon  them  the  Spirit  of  grace  and  supplication,"  Zech.  xii.  10 ; 
 and  by  means  they  are  helped  to  look  up  to  him  whom  they  pierced,  and  then  they  mourn, 
 and  not  till  then. 
 
 2.  Exhort.  Be  exhorted,  you  poor  sinners,  who  have  no  grace,  no  oil,  to  Eiiiottation. 
 go  to  Jesus  C'lunst ;  go  you  that  have  no  money,  he  offers  it  freely,  whatsoever  Christ 
 saitb,  be  sure  that  do,  bring  your  empty  vessels  ;  before  him,  go  as  sinners,  as  havmg  no- 
 
686  THE   PAHABLE   OF   THE    WISE   AND   FOOLISH   VIEGINS.  [bOOK   IH. 
 
 thing,  no  money,  resolve  to  to  give  up  all  as  lost  for  Christ,  and  count  whatsoever  you 
 have  valued  formerly,  as  dung ;  this  is  the  way  to  buy ;  and  are  not  these  easy  terms  ? 
 confess  your  ignorance,  and  cast  off  your  false  confidence.  What  fools  are  they  who  re- 
 fuse to  buy  of  one  that  sells  on  such  terms,  what,  without  money  and  without  price,  and 
 yet  will  any  refuse  to  buy  of  him  ? 
 
 Comfort  and  III.  Here  is  comfort  and  encouragement  to  believers.  Ye  doubting  and 
 encourage.  drooping  saints,  though  you  have  oil,  yet  you  may  need  wine,  0  buy  wine  and 
 milk,  wine  to  cheer  you ;  you  may  have  whole  flagons  in  the  covenant  promises,  to  revive 
 your  sinkmg  and  fainting  spirits ;  and  you,  babes  in  Christ,  who  want  milk,  Christ  sells 
 milk  as  well  as  wine ;  attend  upon  the  word,  lay  aside  all  earthly  business,  and  draw  at 
 the  breasts  of  the  promises  and  ordinances,  you  may  boldly  cnme,  be  supplied  with  what- 
 soever you  need  ;  if  any  thirst,  Christ  hath  water  of  life.  "  Whosoever  will,  let  him  take 
 the  water  of  life  freely,"  Kev.  x.  17. 
 
 SERMON    XXIV. 
 
 But  rather  go  to  them  that  sell  andhuy  for  yourselves. — Matt.  xxv.  9. 
 I  HAVE  opened  the  nature  of  this  buying,  and  answered  several  questions  ;  there  is  yet  one 
 or  two  more,  which  I  purpose  to  resolve. 
 
 Quest.  What  directions  are  further  necessary  about  gospel  buying  ? 
 
 The  answer  shall  be  twofold. 
 
 1.  By  way  of  parity. 
 
 2.  By  way  of  disparity. 
 
 1.  By  way  of  parity ;  you  that  would  buy  of  Christ,  must  see  or  be  con^^nced  of  the 
 need  of  that  you  would  buy;  (thus  it  is  among  men  that  go  to  the  market,)  those  in  Laodi- 
 cea  did  not  know  the  want  of  anything ;  they  thought  they  were  "increased  in  goods,  and 
 had  need  of  nothing,"  Eev.  iii.  17. 
 
 2.  Nay,  such  that  would  buy  of  Christ,  ought  to  be  convinced  in  the  highest  degree  of 
 their  need,  or  see  the  necessity  they  have  of  oU,  wine,  and  milk.  People  may  want  many 
 things,  but  they  may  do  well  enough  without  them  ;  but  some  things  men  want,  they  must 
 have,  or  they  cannot  live.  So  sinners  must  have  grace,  they  must  have  Christ,  the  bread  of 
 life,  or  else  they  will  perish  for  ever.  Thirsty  persons  must  have  water,  and  something  to 
 drink,  and  naked  people  must  have  clothes  to  cover  them.  So  sinners  must  have  water  of 
 life,  and  Christ's  white  raiment  to  clothe  them  ;  they  must  believe.  "He  that  believeth  not 
 shall  be  damned,"  Mark  x\d.  16.  It  was  mere  necessity  that  moved  Jacob  to  send  his  sons 
 down  to  Egypt  to  buy  corn,  "that  we  may  live  (saith  he,)  and  not  die."  You  sinners  that 
 see  no  necessity  of  Christ,  and  of  the  Spirit  and  graces  of  Christ,  wiU  not  buy  upon  gospel 
 terms.  The  foohsh  virgins  for  want  of  oU  were  shut  out  of  the  marriage-chamber,  and  they 
 not  seeing  the  necessity  of  their  want  of  it  sooner,  was  the  cause  they  went  to  buy  when  it 
 was  too  late.     There  is  a  necessity  of  grace. 
 
 (1.)   Because  there  is  no  man  can  be  converted  or  regenerated  without  it. 
 
 (2.)   None  can  believe,  untU  they  receive  the  Spirit,  which  is  the  seed  of  faith. 
 
 (3.)  They  cannot  see  untU  they  have  Christ's  eye-salve  to  open  their  understandings ; 
 faith  is  the  eye  by  which  we  see  Christ,  the  feet  by  which  we  go  to  Christ,  the  hand  by 
 which  we  receive  Christ,  the  mouth  by  which  we  taste  how  good  he  is. 
 
 II.  He  that  would  buy,  considers  as  he  hath  not  the  things  he  wants,  and  as  there  is  a 
 necessity  of  them  ;  so  also  he  must  know  whither  to  go,  to  be  supplied  with  them.  So  sin- 
 ners must  know  that  they  have  nothing  of  their  own  to  supply  their  wants ;  and  also  must 
 go  to  him  that  sells :  they  must  not  look  within  for  light  and  righteousness,  they  have 
 within  no  evangeUcal  hght,  nor  justifying  righteousness.  What  good  will  natural,  moral, 
 or  legal  light,  or  righteousness  do  them  ?  Even  none  at  all,  as  to  justification  and  eternal 
 life ;  and  this  they  will  see  at  last,  whatsoever  their  confidence  may  be  now,  through  blind- 
 ness and  delusions  of  sin  and  Satan,  and  deceivers. 
 
 "  Go  to  them  that  sell." 
 
 This  denotes  they  must  go  out  of  themselves ;  their  hearts  and  vessels  are  empty,  and 
 not  one  dram  of  oil  in  them  natui'ally,  but  are  wholly  in  darkness.     "  And  if  that  light 
 
SEEM.    XXIV.]  THE   PARABLE    OF   THE   WISE   AND  FOOLISH    VIRGINS.  C87 
 
 which  is  in  thee,  be  darkness,  how  great  is  that  darkness !"  Luke  xi.  34,  35.  Grace  is  only 
 in  Christ, an  J  life  also.  "  Whither  shall  we  go,  thou  hast  the  words  of  eternal  life,'"  John  vi. 68. 
 in.  You  must  also  kmiw  the  worth  of  grace,  and  how  to  use  it,  and  not  make  a  Sa\'iour 
 of  faith,  or  think  faith  as  a  habit  or  as  an  act,  is  that  which  is  y(>ur  righteousness,  or  the 
 matter  that  justifies  your  persons;  no,  though  thereby  you  receive  Christ  and  rigliteousness 
 ■with  him  ;  yet  you  must  laiow  you  cannot  have  Christ  nor  righteousness  withcjut  faith,  and 
 therefore  ought  to  know  the  worth  of  it,  or  that  it  is  more  precious  than  gold  that  perishes, 
 nay,  than  gold  tried  in  the  fire.  Who  will  buy  the  pearl  that  knows  not  it  is  a  pearl  of 
 great  price  ?     Will  he  sell  all  for  it  unless  he  is  convinced  of  the  infinite  worth  that  is  in  it? 
 
 IV.  Such  that  would  buy,  must  know  the  market-place,  or  where  what  he  wants  are 
 sold,  (as  well  as  who  sells  them :)  so  sinners  must  know  the  spiritual  market-place  and 
 market-days ;  they  must  go  to  the  assembUes  of  God's  people,  and  attend  upon  the  woi'd  of 
 God  on  those  days  where  and  when  it  is  truly  preached.  Merchants  resort  to  the  exchange, 
 and  attend  exchange-times.  So  must  sinners  know  God's  exchange-time,  and  get  among 
 the  people  of  God,  and  leam  experiences  of  them  who  are  old  traders,  and  not  go  where 
 counterfeit  goods  are  sold,  or  they  may  soon  be  undone  by  being  cheated,  aud  think  they 
 have  got  Christ  and  true  faith,  when  they  have  not,  but  it  is  a  false  Christ,  and  counterfeit 
 faith,  or  notliing  but  a  common,  a  temporary,  or  a  presumptuous  faith. 
 
 V.  They  must  come  to  the  market  timely,  or  not  delay  imtil  the  market  is  over,  or  the 
 summer  is  ended.  The  foolish  vii-gins  were  ruined  by  their  folly  in  this  case,  they  went 
 not  to  buy  until  it  was  too  late.  "  Behold  now  is  the  accepted  time,  behold  now  is  the  day 
 of  salvation,"  2  Cor.  vi.  2.  "  To-day  if  you  will  hear  his  voice,  harden  not  your  hearts," 
 Heb.  iii.  7,  8. 
 
 VI.  Such  that  would  buy,  would  do  well  to  go  before  the  price  of  what  they  need  be 
 raised.  My  brethren,  Jesus  Christ  seeing  sinners  shght  and  abuse  his  favours,  contemn  and 
 make  light  of  his  word  and  heavenly  manna,  or  refuse  his  calls  and  gracious  tenders  of  grace, 
 sometimes  withholds,  and  keeps  back  the  precious  things  of  the  gospel ;  so  that  they  grow 
 scarce,  and  are  hard  to  come  at,  and  he  raises  the  price  of  his  blessed  commodities  this'way  ; 
 nay,  he  threatens  a  famine,  "  Not  of  bread,  nor  of  thirst  of  water,  but  of  hearing  the  word 
 of  the  Lord,"  Amos  viii.  11.  You  may  not  have  hereafter  those  precious  things  your  souls 
 need,  but  it  may  cost  you  dear,  even  the  loss  of  your  liberties,  goods,  nay,  perhaps  the  loss 
 of  your  lives,  or  the  word  of  God  may  be  "so  precious,  that  there  may  be  no  open  vision,"  1 
 Sam.  iii.  1. 
 
 VII.  You  that  would  buy,  must  not  come  to  cheapen  only,  but  resolve  to  buy  whatso- 
 ever it  cost  you  ;  for  Christ  will  not  abate  you  anything  of  the  old  price,  i.  e.,  of  "  denying 
 yourselves,  taking  up  your  cross,  and  following  liim,"  Matt.  xvi.  24,  25  ;  and  if  you  think 
 the  price  too  hard,  and  that  it  may  cost  you  your  hves  ;  know  "  He  that  seeks  to  save  his 
 life,  shall  lose  it." 
 
 VIII.  Y'ou  that  would  buy,  must  not  consult  with  your  friends,  no,  not  with  father  or 
 mother,  son  or  daughter,  husband  nor  wife ;  you  must  not  ask  them  whether  you  shall  buy 
 or  not,  become  a  tlisciple  of  Christ  or  not,  and  refuse  so  to  do  unless  they  consent ;  you  must 
 not  say  with  the  man  in  the  gospel,  "  Suffer  me  first  to  bid  them  farewell  that  are  at  my 
 house,  or  sufl'er  first  to  bury  my  father."  No,  or  you  must  not  consult  -with  flesh  and  blood  ; 
 proud  flesh  thinks  scorn  to  receive  all  freely  ;  no,  he  will  pay  for  what  he  hath,  he  will  buy 
 with  his  money,  or  have  no  Christ,  something  (he  thinks,)  he  must  do ;  others  consult  their 
 carnal  ease,  then-  outward  honour  among  men,  but  you  must  do  as  Paul  did,  "  Not  consult 
 with  flesh  and  blood." ' 
 
 Secondly,  By  way  of  disparity. 
 
 1.  Y'ou  must  carry  no  money  to  the  market  with  you;  this  perhaps  some  will  say,  is  a 
 strange  way  to  buy. 
 
 2.  You  must  buy,  and  yet  you  cannot,  unless  you  die ;  I  mean  die  to  sin,  to  self,  and  to 
 this  world. 
 
 3.  Believers,  you  must  buy,  though  you  see  not,  feel  not,  "  believe  in  hope  against  hope," 
 though  everything  seems  to  lie  against  your  sense,  and  above  your  carnal  reason,  yet  believe; 
 though  you  are  sinners  in  yourselves,  yet  believe  in  Christ  you  are  perfect,  and  without  spot 
 or  blemish.  And  sinners,  though  you  are  never  so  vile,  yet  beheve  in  Christ  for  righteous- 
 ness ;  and  you  saints  that  are  in  darkness,  and  have  no  light,  "  Y'et  stay  yourselves  upon 
 yiiur  God,"  Isa.  1.  10.  Some  could  buy,  if  they  could  but  find  all  sin  dead  in  them,  and  they 
 were  more  spiritual  and  holy  or  lively,  aud  what  is  tliis  but  to  buy  when  you  have  got  some 
 money,  or  something  of  your  own? 
 
 4.  Think  not  that  you  shall  have  oil  or  any  spiritual  blessing  for  the  sake  of  anything  you 
 
'688  THE   PARABLK   OF   THE   WISE    AND   FOOLISU   VIEGINS.  [bOOK    III. 
 
 must,  and  are  coraraamleil  to  part  with,  or  tliat  tlie  terms  of  the  gospel  are  a  purcliasiiig 
 condition.     But  having  spoken  to  that  already,  I  shall  say  no  more  to  it  now. 
 
 1.  You  may  learn  from  hence  the  mystery  of  gospel  buying. 
 
 2.  This  may  inform  poor  sinners  of  the  danger  they  are  in,  by  following  the  dark  prin- 
 ciples of  human  reason,  and  the  natural  and  legal  light  that  is  iu  them. 
 
 3.  Moreover,  by  what  means  many  are  deceived,  and  perish  for  ever ;  and  may  learn 
 hereby  to  know  whether  they  have  yet  bought  or  not,  those  things  their  souls  need. 
 
 "  And  while  ihey  went  to  buy,  the  bridegroom  came,  and  they  that  were  ready  went  in 
 with  him  into  the  marriage-chamber,"  ver.  10. 
 In  these  words  are  four  parts. 
 
 1.  An  account  of  what  the  foolish  virgins  did. — They  went  to  buy. 
 
 2.  Their  disappointment. — While  they  went  to  buy,  the  bridegroom  came. 
 
 3.  The  happiness  of  the  wise. — They  were  ready. 
 
 4.  The  woful  state  of  the  foohsh. — The  door  was  shut. 
 
 Doct.    Some  persons  go  to  buy  or  provide  oil  for  Christ's  coming,  when  it  is  too  late. 
 In  speaking  to  this,  I  shall  show  you, 
 
 1.  What  their  going  to  buy  may  denote. 
 
 2.  Show  you  at  what  time  or  times  it  will  be  too  late. 
 
 3.  Show  why  Christ  will  come  before  some  are  read3^ 
 
 1.  Their  going  to  buy,  may  signify  some  thoughts  or  inclinations  they  had,  to  lay  hold 
 of  Christ  by  faith.  Some  say,  we  go  sir,  but  go  not,  they  have  a  faint  resolution,  but  never 
 prosecute  it ;  the  foolish  wgins  made  a  show  of  going  to  buy. 
 
 2.  It  may  denote  their  going  to  the  market,  I  mean  to  hear  the  word  of  God,  which  per- 
 haps they  before  had  much  neglected ;  they  went  to  the  assembhes  of  God's  people,  with 
 some  kind  of  resolution  to  get  ready,  or  prepare  for  another  world,  above  what  they  had 
 done  before  or  in  former  times,  being  awakened  by  the  cry  that  was  heard. 
 
 3.  Their  going  to  buy,  may  also  denote  then-  cheapening  or  asking  the  price  of  those 
 things  they  wanted ;  like  those  people  the  prophet  speaks  of.  "  And  they  come  to  thee  as 
 the  people  cometh,  and  they  hear  thy  words,  but  they  will  not  do  them,"  Ezek.  xxxiii.  31. 
 The  love  of  the  world,  or  of  some  beloved  lusts,  hindered  them  from  buying. 
 
 4.  And  it  may  denote  also  their  crying  to  God,  or  their  calling  upon  him  more  than  they 
 had  done  by  prayer,  for  this  is  one  way  of  going  to  buy ;  but  perhaps  they  rested  upon  the 
 bare  performance  of  this  and  other  duties.  Many  think  hearing  and  praying  is  buying ;  but, 
 my  brethren,  aslring  is  one  tiling,  and  receiving  is  another,  or  else  they  asked  amiss,  or  con- 
 tmued  not,  without  fainting  in  their  prayers  and  cries  to  God  ;  for  hypocrites  will  not  always 
 call  upon  God. 
 
 5.  Some  are  always  going,  but  never  go,  and  may  be  this  is  signified  here  by  these  words. 
 Secondly,  I  shall  show  you  what  time,  or  times  will  it  be  too  late  to  go  to  buy. 
 
 I.     When  the  market-day  is  over,  or  when  the  summer  is  ended ;  "  The 
 When  or  fat     harvest  is  past,  the  summer  is  ended,  and  we  are  not  saved,"  Jer.  viii.  20, 
 
 what  time  or      _,  k       o  i  -     »  i  i         •  i  ■  i 
 
 times  it  will  rrov.  X.  5.  borne  sleep  m  harvest,  so  too  many  sleep  away  tliattime  whicli 
 provide^oU.'"  ^°'-^  allows  them  to  provide  for  then-  souls,  which  is  their  spiritual  harvest-time. 
 Oiu-  fathers  sowed  the  seed  of  the  gospel  by  their  prayers  and  tears  about  sixty 
 years  ago,  and  we  have  had  a  plentiful  han-est,  and  our  harvest  is  at  present  great,  but  I 
 fear  we  by  our  sins  are  like  to  lose  what  they  procured  as  the  answer  of  their  prayers.  Our 
 harvest  may  soon  be  ended,  and  the  market-day  of  buying  is  gone. 
 Prov.  vi.  8.  The  wise,  like  the  ant,  gather  their  food  in  the  harvest,  whilst  the  foolish, 
 
 like  the  sluggard,  is  asleep  ;  this  is  the  sinner's  day,  the  day  of  his  visitation.  "  If  thou 
 hadst  Ivuown,  even  thou,  at  least  in  this  thy  day,  the  things  that  belong  to  thy  peace,  but  now 
 they  are  hid  from  thy  eyes,"  Luke  xix.  42.  The  old  world  had  their  day,  and  the  Jews  had 
 their  day,  in  which  the  gospel  was  preached  to  them ;  God  allows  men  a  day  or  season  of 
 grace,  but  they  know  not  how  long  it  may  last,  and  when  that  day  is  gone,  it  will  be  too 
 late,  and  the  sinner's  case  then  is  desperate. 
 
 II.  When  the  Spirit  of  God  hath  done  striving,  or  will  strive  no  more  with  sinners;  then 
 it  will  be  too  late,  the  door  will  then  be  shut.  "  My  Spiiit  shall  not  always  strive  with 
 men,"  Gen.  vi.  3.  The  Spirit  strove  to  convince  the  Ibolish  virgins  of  their  sin  and  danger, 
 and  showed  them  their  need  of  Christ,  and  of  true  faitli  in  Christ,  or  of  having  oil  in  their 
 vessels :  but  they  regarded  not  the  strivings  of  the  Holy  Ghost,  but  resisted  his  motions  and 
 operations,  and  the  reproofs  of  their  own  consciences,  and  when  the  Sphit  is  grieved,  and 
 
SEKM.    XXIV.]  THE    PAEABLE   OF    THE    WISE    AND    FOOLISH    VIRGINS.  639 
 
 withdraws  from  poor  sinners,   and  all  its  influences  cease,  tlien  it  is  too  late  to  get  oil,  and 
 all  endeavours  then  will  be  in  vaiu  and  fruitless. 
 
 III.  When  God  crives  men  up  to  tlieir  own  hearts'  lusts,  or  in  judgment  hardens  their 
 hearts,  and  gives  tliem  up  to  blindness  of  mind,  it  will  be  too  late  to  repent,  or  to  seek 
 oil :  "  But  my  people  would  not  hearken  to  my  voice,  Israel  would  have  none  of  me,  so  1 
 gave  them  up  unto  their  own  hearts'  lusts,  and  they  walked  in  their  own  counsel,"  Psal, 
 Ixxxii.  12.  What  blindness  of  mind,  unbelief,  and  hardness  of  heart  were  the  Jews  left 
 unto,  and  abide  under  the  power  of  unto  this  day,  for  their  rejecting  of  Christ  and  the  gos- 
 pel. 
 
 IV.  Wien  death  comes  and  cuts  the  sinner  off  in  his  sins,  then  it  is  too  late ;  such  that 
 die  in  their  sins  are  lost  for:  ever  ;  and  0  how  often  doth  death  come  suddenly  upon  many 
 persons !  they  think  of  many  days  on  earth,  and  that  it  is  time  enough,  they  boast  them- 
 selves of  to-morrow,  though  "  they  know  not  what  a  day  may  bring  forth,"  Prov.  xxvii.  1. 
 Many  are  well  to  day  and  dead  to-morrow ;  nothing  is  more  uncertain  than  natural  life, 
 death  comes  upon  some  when  they  little  think  of  it.  "  Thou  fool,  this  night  thy  soul  shall 
 be  required  of  thee,"  and  such  fools  were  the  foolish  virgins. 
 
 V.  When  the  Bridegroom  comes,  if  men  are  not  ready,  it  will  be  too  late,  for  then  the 
 door  will  be  shut.  0  how  many  will  the  day  of  Christ's  coming  find  unprovided  !  He 
 will  come  "  as  a  thief  in  the  night,"  i.  e.,  very  suddenly,  unexpectedly,  and  very  sur- 
 prisingly upon  the  world,  and  upon  many  professors  also. 
 
 men  be  prepared  or  not.     "  He  that  shall  come,  will  come,  and  will  not  tarry," 
 
 Will  the  Lord  put  off  the  time  of  his  coming  (which  is  fixed  by  an  unalterable  deciee) 
 
 because  some  slothful  servants  are  not  ready  ?     No  sure. 
 
 II.  Because  when  Christ  comes,  all  his  elect  will  be  gathered. in,  and  no  sooner  is  that 
 done,  will  he  stay  one  day  ?  no,  not  one  hour ;  all  his  patience  and  forbearance  with  the 
 world,  is  for  his  elect's  sake ;  therefore  such  who  are  not  prepared  in  that  time,  or  are  not 
 converted  or  provided  with  grace,  before  the  whole  number  of  the  elect  are  brought  home, 
 Christ  will  come  upon  though  they  are  wholly  unprepared,  or  unprovided  for  Ids  coming ; 
 for  all  means  of  grace  then  will  cease  for  ever. 
 
 III.  Because  when  Christ  comes  the  harvest  will  be  fully  ripe,  all  men  will  either  be 
 ripe  for  salvation  or  for  damnation,  all  the  wheat  will  be  then  ripe  for  Christ's  garner,  and 
 the  tares  will  be  also  ripe  to  be  cast  into  the  fu-e. 
 
 IV.  Clirist  will  come  upon  some  who  are  not  ready,  because  all  had  warning  given, 
 sufficient  warning,  and  great  means  God  used  with  them,  and  gave  time  enough  also  to  get 
 ready,  which  they  neither  regarded  nor  improved.     Bui, 
 
 Consider  a  httle  further,  the  warning  Christ  gave  to,  and  the  means  he  used  with  the 
 foolish  virgins. 
 
 (1.)  They  had  the  word  preached  to  them,  and  other  ordinances  as  well  as  the  wise. 
 (2.)  They  had  the  beauty,  glory,  and  L-xcellencies  of  the  person  of  the  Bridegroom  displayed 
 before  their  eyes,  and  also  the  need  they  had  of  him.  (3.)  They  had  the  Spirit  to  strive 
 with  them ;  and  their  consciences  also  awakened  to  discover  their  folly,  in  that  they  took 
 their  lamps,  but  no  oil  in  then-  vessels.  (4.)  They  conversed  with  the  wise,  and  their  ad- 
 vantages were  not  small  upon  that  account,  they  might  have  learned  more  wisdom  of  them  ; 
 and  by  their  telhng  them  their  experiences,  their  foolish  hearts  might  have  received  instruc- 
 tion. (5.)  They  were  told  of  the  woful  state  and  end  of  all  hypocritical  professors.  (6.) 
 They  saw  how  long  Christ  waited  before  he  came. 
 
 V.  Christ  will  come  upon  the  foolish  virgins  before  they  are  ready,  and  will  yet  leave 
 them  without  excuse,  because  they  heard  that  the  Bridegi-oom  was  coming ; 
 
 they  heard,  nay,  were  told  of  his  near  approaching  and  glorious  appearance,  q„^  usually 
 but  took  not  timely  warning  to  get  ready.  In  God's  ordinary  providence  in  f^^'g^^J//};; 
 coming  upon  a  people  in  a  way  of  judgment,  he  commonly  gives  them  warning,  comes  upon 
 "  No\v  thus  will  I  do  unto  thee,  0  Israel ;  and  because  I  will  do  thus  unto  *  Pf°?'|Jdg''. 
 thee,  prepare  to  meet  thy  God,  0  Israel,"  Amos  iv.  12.  This  being  so,  we  ment. 
 may  be  sure  Christ  will  give  warning  before  he  comes  at  the  last  day.  And 
 thus  he  will  leave  not  only  the  foolish  virgins  but  all  the  world  without  any  excuse. 
 
 VI.  Because  should  our  Lord  wait  longer,  or  stay  longer  before  he  comes,  he  knows 
 that  these  professors  would  be  the  same,  and  not  take  warning,  but  adhere  to  the  devil  and 
 to  their  own  deceitful  hearts.     He  foresees  that  no  further  means  will  make  them  better. 
 
690  TIE    PAR.'BLK   OF   THE   WISE    AND    FOOLISH    VIRGINS.  [bOOK    III. 
 
 "  Why  should  j'e  he  stricken  any  more,  ye  will  revolt  more  and  more  ?"  Isa.  i.  5.  "  Let 
 favour  be  shown  to  the  wicked,  yet  will  he  not  leani  righteousness,  in  the  land  of  upright- 
 ness will  he  deal  unjustly,  and  will  not  behold  the  majesty  of  the  Lord,"  Isa.  xxvi.  10. 
 This  being  so,  it  would  be  vain  for  him  to  wait  longer  upon  them. 
 
 VIL  Because  God  will  glorify  his  justice  on  such  who  have  abused  his  mercy,  and 
 slighted  all  the  offers  of  his  gi'ace,  goodness,  long-suffering,  patience,  and  forbearance  ;  as 
 well  as  glorify  his  gi'ace,  love,  and  mercy  on  such  who  are  the  vessels  of  mercy.  God  will 
 be  as  much  glorified  in  the  destruction  of  the  wicked,  as  in  the  salvation  of  the  righteous. 
 And  hence  his  "  Ministers  are  unto  God  a  sweet  savour  of  Christ  in  them  that  are  saved, 
 and  in  them  that  perish,"  2  Cor.  ii.  15. 
 
 VIII.  Because  the  wedding-day  wQl  then  come,  even  the, set  time;  for  though  none 
 know  of  the  day  nor  hour  of  Christ's  personal  coming,  yet  that  day  is  fixed,  and  when  it  is 
 fully  come  he  will  wait  no  longer  (as  I  showed  you  before).  Will  an  earthly  prince,  that 
 hath  determined  and  set  the  very  day  of  his  marriage,  and  provided  all  things  for  that  so- 
 lemnity, and  his  princely  bride  hath  made  herself  ready,  put  off  the  marriage-day  because 
 some  slothful  servants  are  not  prepared  for  that  tlay  ?  No  certainly,  all  will  say  he  will 
 never  do  that,  much  less  will  the  Lord  Jesus,  since  his  coming  is  prefixed  by  the  eternal 
 and  irrevocable  decree  of  his  Father. 
 
 APPLICATION. 
 
 Exhort.  Be  exhorted  whoever  you  are  that  be  not  yet  ready,  to  buy  oil,  and  be  prepared 
 to  part  with  all  (and  that  timely  too)  you  have,  for  the  "  Pearl  of  great  price  ;"  do  not 
 delay  to  get  true  faith,  and  a  holy  and  sanctified  heart,  lay  hold  upon  the  present  time, 
 fall  in  with  the  motions  of  the  Holy  Spirit,  and  with  the  convictions  of  your  own  consci- 
 ences ;  and  you  that  are  professors  and  chm'ch-members,  do  not  rest  satisfied  with  your 
 lamps,  having  no  oil  in  your  vessels. 
 
 For  Motives, 
 
 1.  You  hear  of  the  great  and  wonderful  favoM  and  goodness  of  God,  in  giving  you  such 
 repeated  warnings  of  the  danger  you  are  in,  and  how  inexcusable  he  will  leave  all  men, 
 and  you  especially  at  the  gi-eat  day. 
 
 2.  That  the  Lord  Jesus  hath  tarried  long,  and  hatli  "  spread  out  his  hands  all  the  day 
 long,"  is  there  any  thing  of  such  moment  as  this  ?  doth  it  not  concern  the  eternal  happi- 
 ness of  your  precious  souls ;  0  how  will  many  cry  out  when  it  is  too  late,  and  wish  tliey 
 had  been  so  wise  to  have  considered  their  latter  end,  and  not  spent  that  time  on  earth 
 about  eating  and  drinking,  and  living  well  for  a  moment  in  the  world,  when  there  was  one 
 thing  ten  thousand  times  more  needfid  which  was  neglected,  by  their  being  incumbered 
 with  many  things  not  worth  regard  comparably. 
 
 3.  Consider  the  fearful  state  of  such  whom  that  day,  or  the  day  of  death  finds  Christless, 
 and  graceless.  0  how  will  tliey  wish  they  could  hut  live  over  tliose  years  and  days  again 
 which  God  gave  them  when  on  earth,  so  as  to  enjoy  the  favour  of  God,  and  means  of  grace 
 they  then  had  !  But  alas  !  all  will  be  in  vain,  such  wishes  will  be  fruitless,  for  perish  then 
 for  ever  they  must ;  therefore  "because  there  is  wrath,  beware  lest  he  take  thee  away  with 
 his  stroke,  when  a  great  ransom  cannot  deliver  thee,"  Jobxxxvi.  18.  "The  wrath  of  God 
 is  revealed  from  heaven,"  Rom.  i.  18,  against  all  wicked  and  graceless  sinners ;  nay,  such 
 who  believe  not  in  Christ  are  under  wrath ;  all  in  the  first  Adam  are  "  children  of  wrath,"  Eph. 
 ii.  3  ;  and  until  they  have  an  interest  in  Christ  that  "  wrath  abideth  on  them,"  John  iii.  36. 
 But  no  wrath  will  be  more  dreadful  than  that  wrath  that  hath  been  long  a  kindling  in  the 
 heart  of  God,  some  are  said  to  lieap  up  wrath  against  the  day  of  wrath,  and  the  blood  of 
 Chi-ist  cannot  then  deliver  them. 
 
 4.  Consider  the  happiness  of  those  who  are  truly  wise,  who  shall  then  be  received  into 
 the  marriage  chamber.  As  the  sorrows  of  the  wicked  wOl  be  inconceivable,  so  will  the 
 joys  and  consolation  of  the  godly.    . 
 
 SERMON    XXV. 
 
 And  the   Bridegroom  came,  and  they  that  were  ready  went  in  with  him  to  the  marriage 
 
 chamber,   Sfc. — Matt.  xxv.  10. 
 From  hence  note, 
 
 Doct.     The  Lord  Jesus  Chi'ist  will  come  again,  or  appear  the  second  time. 
 In  speaking  to  this  proposition, 
 
SEKII.   XXV.]  THE  PAR.U3LE   OF   THE   WISE   AND   FOOLISH   VIEGINS.  691 
 
 1.  I  shall  prove  ihat  Christ  shall  or  will  come  again. 
 
 2.  Give  some  reasons  why  the  Lord  Qirist  will  come  again,  or  appear  the  stcond  time. 
 
 3.  Show  how  he  shall  appear. 
 
 4.  Lay  down  a  few  of  the  signs  of  liis  coming. 
 
 5.  Show  how  we  may  be  said  to  be  ready. 
 
 6.  "Who  they  are  that  will  not  be  ready. 
 
 7.  Show  what  may  be  meant  by  shutting  the  door. 
 I.  First,  to  prove  he  will  come  again. 
 
 1.  Because  lie  hath  himself  assured  liis  saints,  or  all  his  people,  of  this  TOme'api'in 
 very  thin<i,  he  hath  promised  us  that  he  will  come  again.     "  K  I  go  and  pre-  because  of 
 pare  a  place  for  you,  I  will  come  again  and  receive  you  to  myself,  that  where  mLe.""  ''™" 
 I  am  ye  may  be  also,"  John  xiv.  3.    The  pai-ticle  if,  in  this  place  (as  our  an- 
 
 notators  observe)  denoteth  no  uncertainty  of  tlie  thing  whereof  he  had  before  assured  them, 
 but  the  certainty  of  it.  As  sure  (as  if  he  should  say)  as  I  go  away,  or  to  my  Father,  so 
 sure  know  that  I  will  come  again.  Now  they  after  this  saw  him  go  away,  or  ascend  up 
 into  heaven,  so  that  this  is  a  full  proof  of  his  second  coming.  I  might  add  many  other 
 promises  which  our  Sa\-iour  himself  made  of  his  coming  again,  before  he  ascended ;  in  the 
 I6th  verse,  "  I  will  come  to  you." 
 
 2.  We  have  the  promise  of  God  the  Father  also  ;  the  Father  hath  pro-  ^]'t^,^°o'l'"" 
 mised  that  he  will  send  Jesus  Christ  again.  "  And  he  shall  send  Jesus  Christ  misedtoscnd 
 which  before  was  preached  to  you,  whom  the  heavens  must  receive  until  the  heaven.*^""" 
 times  of  the  restitution  of  all  things,"  &c..  Acts  iii.  20,  21.     Thus  we  have 
 
 the  promise  both  of  the  Father  and  the  Son  for  the  coming  of  the  Lord  Jesus 
 the  second  time.      But  because  this  will  be  further  confirmed  in  the  reasons  I  purpose  to 
 give  to  show  why  he  will  come,  I  shall  proceed  to  speak  to  the  next  thing. 
 Secondly,  wliy  will  the  Lord  Jesus  come  again  ? 
 
 1.  Answ.     Because  he  will  answer  the  prayers  of  his  people  ;    the  pray      Christ  win 
 era  of  his  people  will  not  let  him  rest  untd  he  comes  as  (I  may  so  say.)     his  saints 
 
 "  I  have  set  watchmen  upon  thy  walls,  0  Jerusalem,  which  shall  never  hold     ^^i^g""  ^'' 
 
 their  peace  tlay  nor  night ;    ye  that  make  mention  of  the  Lord  keep  not 
 
 silence,  give  liim  no  rest,"  Isa.  Ixii.  7.     And  (if  you  look  back  to  the  verse 
 
 going  before)  he  shows  the  Bridegroom  would  come  and  marry,  and  rejoice  over  his 
 
 Bride,  as  he  hath  promised.    The  prayer  of  the  saints  is  continually,  "  Come,  Lord  Jesus, 
 
 come  quickly,"  Rev.  xxii.  20.     Their  prayers  must  be  answered.     "  Shall  not  God  hear 
 
 his  own  elect,  that  ciy  unto  him  both  day  and  night  ?" 
 
 2.  Oui-  blessed  Lord  will  come  again,  because  his  people  look  for  him,  or  wait  for  his 
 appearance,  they  expect  his  coming  ;  and  "  the  expectation  of  the  poor  shall  not  perish 
 for  ever,"  Psal.  ix.  18.  The  virgins  waited  for  his  coming,  nay,  went  forth  to  meet  him, 
 and  the  wise  with  the  greatest  expectation  imaginable,  and  shall  they  be  ashamed  of  their 
 hope  ?  no  sure. 
 
 (1.)  Theur  expectation  is  well  grounded,  they  buUd  their  hope  and  expectation  upon 
 the  truth  or  veracity  of  God. 
 
 (2.)  They  earnestly  expect  Christ's  coming;  nay,  the  creatm-es  are  said  thus  to  do. 
 "  The  earnest  expectation  of  the  creature  waiteth  for  the  manifestation  of  the  sons  of  God, 
 and  not  only  they,  but  ourselves  also  which  have  the  fii'st  fruits  of  the  Spirit,  even  we  oui'- 
 selves  gi'oan  within  ourselves,  waiting  for  the  adoption,  to  wit,  the  redemption  of  our 
 body,"  Rom.  viii.  19.  The  whole  creation  waits  and  expects  virtually  this  day,  but 
 God's  people  actuaOy  and  beUevingly  expect  it.  How  the  creation  waits  with  earnest 
 expectation,  "  and  shall  be  delivered  from  the  bondage  of  corruption  into  the  glorious  li- 
 berty of  the  sons  of  God,"  I  think  tliis  is  one  of  these  tilings  very  hard  to  be  understood. 
 Though  some  think  the  apostle  refers  to  the  state  of  the  whole  creation  in  the  time  of  the 
 thousand  years  reign,  which  commenceth  from  the  first  ajipearance  of  Christ  when  he 
 comes  the  second  time,  then  the  cuise  shall  be  taken  off  from  all  creatures,  which  are 
 made  slaves  of  by  man. 
 
 (3.)    The  saints  have  long  expected  the  coming  of  Christ. 
 
 (4.)  His  coming  is  and  hath  been  the  expection  of  all  the  cliil^en  of  God,  or  the  mem- 
 bers of  the  whole  universal  church. 
 
 (5.)  It  is  the  expectation  of  the  souls  of  behevers  who  are  dead  ;  as  they  died  in  full 
 expectation  of  it,  so  their  souls  cry  under  the  altar,  "  Hnw  long.  Lord,  holy  and  true,  ere 
 thou  avenge  our  blood  ?"  Rev.  vi.  10.  That  will  not  fully  and  for  ever  be  untd  Christ  comes. 
 
 3.  Christ  will  come  to  perform  or  make  good  his  own  most  gracious  promise,  and  the 
 
C'^'S  THE   PARABLE   OF    THE   WISE   AND   FOOLISH   ^^RGINS.  [bOOK   III. 
 
 promise  of  the  Fatlier,  for  such  scriptures  as  well  as  otliere  cannot  he  broken.  Our  Lord 
 did  not  only  when  he  was  upon  the  earth,  and  before  he  died,  promise  that  he  would  come 
 again,  hut  also  after  he  went  to  lieaven.  "  He  that  testifieth  these  things,  saith,  surely,  I 
 2i6tvprse  '"°™^  quickly,  and  my  reward  is  with  me,  to  give  unto  every  one  as  his  works 
 compared.  shall  be,"  Eev.  xxii.  12.  Observe  it  well,  they  are  some  of  the  last  words  of 
 the  holy  Bible  ;  as  the  Old  Testament  ended  in  Malachi  with  the  promise  of 
 Christ's  first  coming,  so  the  new  ends  with  Christ's  own  promises  of  his  second  coming. 
 The  apostle  Peter  saith,  "  That  in  the  latter  days  many  scoffers  will  say,  where  is  the 
 promise  of  his  coming  ?"  2  Pet.  iii.  4.  We  can  show  such  scoffers  ;  multitudes  of  clear 
 promises  is  the  true  and  faithful  witness,  and  he  hath  commanded  these  promises  to  be 
 written.  "  And  he  said  write,  for  these  words  are  true  and  faithful,  I  am  Alpha,  and 
 Omega,  the  beginning  and  the  end,"  &c.,  Rev.  xxi.  5,  6. 
 
 4.  Because  of  that  general  testimony  tliat  is  borne  to  tliis  truth,  viz.,  to  the  second 
 coming  of  the  Lord  Clirist.  The  Father  and  the  Son  have  not  only  borne  witness  to  it,  but 
 also. 
 
 AUthe  pro-  (^'^  ^^  '■^^  ''°^y  prophets  since  the  world  began.    Before  the  flood  Enoch, 
 
 phets  benr  "  And  Enoch  the  seventh  from  Adam  prophesied  of  these,  saying,  behold  the 
 Christ"  se-  ^ord  cometh  with  ten  thousand  of  his  saints,  to  execute  judgment  upon  all," 
 ccnd  Cuming.  &c.  Acts  iii.  21.  This  must  refer  to  our  Lord's  second  coming,  for  when  he 
 first  came,  he  came  to  execute  judgment  upon  none. 
 
 Aiitiieapos-  (2.)  All  the  holy  apostles  also  have  borne  witness  hereunto.  Peter  in 
 witn^e'ss^to  "^  *"'°  °^'  ^^^^^  places,  both  in  the  Acts,  and  in  his  Epistles.  Paul  in  several  of 
 Ciirist's  86-  his  Epistles.  "  AVaiting  for  the  coming  of  the  Lord  Jesus  Christ,"  2  Pet.  iii. 
 condcoming.  jQ.  "  He  that  shall  come,  will  come,  and  will  not  tarry,"  1  Cor.  i.  7.  John 
 also  beareth  witness  to  Christ's  second  coming.  "  Behold  he  cometh  in  the  clouds,  and 
 every  eye  shall  see  him,"  &c.  1  Thess.  ii.  19.  James  doth  the  same  ;  "  Be  patient  bre- 
 thren to  the  coming  of  the  Lord,"  Rev.  i.  7.  "  Be  patient,  establish  your  hearts,  for  the 
 coming  of  the  Lord  draweth  near,"  Jam.  v.  7,  8.  And  Jude  bears  witness  to  it  in  citing 
 Spiririlrar-  Enoch  (mentioned  before);  many  tniths  are  fully  confirmed,  but  certainly  but 
 cth  witness  few  like  this.  The  Holy  Spirit  hath  it  appears  also  borne  witness  to  this  glo- 
 cond'^coming  ^ous  truth,  because  both  the  prophets  and  apostles  in  these  things  (as  well  as 
 of  Christ.  in  all  otliers)  spake  as  they  were  inspired  by  the  Holy  Ghost.  The  Spirit 
 spoke  in  them,  and  by  them  ;  and  as  the  Spirit  beareth  witness  hereunto,  so  both  the 
 Spirit  and  the  Bride  desire  Christ  to  come.  "  And  the  Spirit  and  the  Bride  saith,  come," 
 Rev.  xxii.  17. 
 
 The  angels  Lastly,  the  holy  angels  also  witness  to  Christ's  second  coming,  as  they  bore 
 
 toChrlst's''^'  witness  that  our  Lord  was  risen  from  the  dead.  "  And  while  they  looked 
 second  com-  Steadfastly  towards  heaven  as  he  went  up,  behold  two  men  stood  by  them  in 
 •og-  white  apparel,  which  said,  ye  men  of  Galilee,  why  stand  ye  gazing  up  into 
 
 heaven,  this  same  Jesus  which  is  taken  up  from  you  into  heaven,  shall  in  like  manner 
 come  as  ye  have  seen  him  go  up  into  heaven,"  Acts  i.  10,  11. 
 
 Christ  will  ^-  'T^'^  Lord  Jesus,  the  blessed  Bridegroom,  shaU  come  again,  because  the 
 
 come  be-  Bride  makes  herself  ready  for  that  day,  and  then,  and  not  mitil  then,  expect- 
 
 his  marriage     etli  her  marriage  with  him  will  be  solemnized. 
 
 ■^^y-  6.     Christ  will  come  that  Ms  glory  may  be  revealed.     Christ's  glory  is 
 
 Christ  will  vailed  now,  and  is  not  seen  to  men,  nor  saints  on  earth,  as  it  will  in  that  day. 
 man'ifest  his  "  Thine  eyes  shall  see  the  king  in  his  beauty.  When  Christ  who  is  our  life 
 glory.  gjjj^u  appear,  then  shall  ye  appear  witli  him  in  glory,"  Col.  iii.  3. 
 
 Toexccute  7.    He  will  Come  to  take  vengeance  on  all  his  and  his  peoples'  enemies  ; 
 
 on  his  ene-  this  is  one  reason  wherefore  he  will  come  again.  He  will  then  execute  his 
 mies.  wrath  on  them,  for  he  will  appear  in  that  day  like  a  lion,  and  come  upon 
 
 princes  as  upon  mortar. 
 
 8.  The  Lord  Jesus  wiU  come,  because  all  the  kingdoms  of  the  world  are  given  unto 
 Iiim,  and  he  shall  reign  a  thousand  years  upon  the  earth  with  his  saints,"  Rev.  xx.  4.  I 
 see  no  room  for  any  to  doubt  of  this,  though  some  take  it  for  a  mystical  reign.  A  kmg 
 shall  reign  in  righteousness,  and  princes  decree  judgment.  These  princes  are  the  saints 
 no  doubt ;  tlie  time  then  will  come  when  the  saints  shall  fully  and  quietly  possess  the 
 kingdom,  "  Yea,  all  the  kingdoms  under  the  whole  heavens.  Blessed  are  the  poor,  for 
 they  shall  inherit  the  earth,"  Dan.  vii.  27. 
 
 y.  He  will  come  to  judge  the  world,  they  that  deny  Christ's  second  coming,  may  as 
 well  deny  the  eternal  judgment,  or  the  day  of  judgments.  "  Who  shaU  judge  the  quick 
 and  the  dead  at  his  ajipearance  and  liis  kingdom,"  2  Tim.  iv.  1.     The  judgment  cannot 
 
SEUM.  XXV.]  THE   PIBABLE   OF   THE  WISE   AND   FOOLISH  VIEGINS.  693 
 
 be  in  heaven,  for  no  unlioly  persons  can  enter  into  heaven ;  it  must  therefore  be  either  in 
 the  air  or  on  the  earth,  but  it  is  said,  "  his  feet  shall  stand  in  that  day  on  the  mount  of 
 Olives  j"  the  saints  also,  "  when  raised,  and  those  that  shall  be  clumged  shall  be  caught 
 up  to  meet  the  Lord  in  the  air,"  1  Thess.  iv.  IG,  17 ;  which  clearly  shows,  he  designs  to 
 come  hither,  besides  all  those  places  and  promises  that  relate  to  Christ's  coming,  must  be 
 understood  of  liis  coming  upon  the  earth,  where  he  once  was  and  suffered  shame,  from 
 whence  our  Lord  ascended ;  from  whence  he  will  ascend,  he  will  descend,  but  he  ascended 
 from  the  earth,  therefore  he  shall  descend  to  the  earth ;  and  to  deny  this,  is  to  deny  his 
 second  coming. 
 
 Lastly,  Christ  will  come  again,  because  all  shadows  must  fly  away,  he  comes  to  put  an 
 end  to  shadows ;  "  until  the  day  break,  and  the  shadows  fly  away.  Turn  my  beloved, 
 and  be  like  a  roe  or  young  hart  upon  the  mountains  of  Bether,"  Cant.  ii.  17. 
 
 1.  All  shadowy  ordinances,  (1.)  Bajitism  and  the  Lord's  supper  will  cease  then  :  "  As 
 often  as  ye  eat  this  bread,  and  diink  this  cup,  ye  show  the  Lord's  death  until  he  come," 
 1  Cor.  xi.  20  ;  these  ordinances  shall  abide  till  then,  and  no  longer.  The  apostle  refers 
 not  to  his  extraordinary  coming  in  Spuit,  in  pouring  out  of  the  Spirit,  because  he  received 
 a  charge  from  Christ  to  administer  this  ordinance,  and  to  leave  it  in  the  church  to  abide 
 after  Christ  came  in  that  extraordinary  manner.  Paul  was  not  converted  for  some  time 
 after  the  day  of  Pentecost,  when  Christ  came  to  his  saints  in  Spirit,  according  to  his  promise, 
 so  in  the  case  of  baptism  such  were  commanded  in  the  name  or  authority  of  Christ  to  be 
 baptized  in  water,  that  were  baptized  before  with  the  Holy  Ghost,  see  Acts  x.  47,  48. 
 "  Can  any  man  forbid  water,  that  these  should  not  be  baptized,  who  have  received  the 
 Holy  Ghost  as  well  as  we  ? — and  he  commanded  them  to  be  baptized  in  the  name  of  the 
 Lord  Jesus." 
 
 2.  Christ  appears  to  vanquish  all  shadows  and  clouds  of  God's  dark  providences,  then 
 we  shall  see  and  behold  things  clearly,  that  now  are  not  discerned  by  us. 
 
 3.  To  expel  all  clouds  and  shadows  that  interpose  between  himself  and  his  church,  and 
 that  obscure  his  own  glorious  beauty. — And 
 
 4.  The  shadows  of  death,  sadness  and  darkness,  when  Christ  comes  shall  fly  away ; 
 they  shall  obtain  "  Joy  and  gladness,  sorrow  and  sighing  shall  fly  away."  So  much  as  to 
 this. 
 
 Thirdly,  "  I  shaU  hint  how  he  shall  appear,  (but  because  I  have  before,  and  in  open- 
 ing another  parable  spoken  to  this,)  I  shall  be  very  brief  on  it  here. 
 
 1.  He  shall  appear  personally,  it  is  his  personal  appearance  I  speak  of  here  :  "  The  same 
 Jesus  that  you  have  seen  taken  up  into  heaven,  shall  so  come  in  like  manner  as  ye  have 
 seen  him  go  into  heaven,"  Acts  i.  10,  11.  The  very  body,  though  glorified,  that  died, 
 rose  again,  and  ascended,  not  another  body  hut  the  same. 
 
 2.  He  shall  appear  very  glorious.  (1.)  "He  shall  come  in  the  glory  of  the  Father, 
 and  the  holy  angels,"  Matt.  xvi.  27.  What  glory  of  the  Father  will  shine  forth  we  know 
 not.  (2.)  In  his  own  glory  :  "  When  the  Son  of  man  shall  come  in  his  glory,  and  all  the 
 lioly  angels  with  him,"  &c.  There  will  he  a  glorious  manifestation  of  the  glory  of  Ins 
 own  Person.  (3)  He  shall  then  sit  upon  the  tlu'one  of  his  glory  :  "  that  when  Ms  glory 
 shall  be  revealed,  ye  may  be  glad  also  with  exceeding  joy,"  1  Pet.  iv.  13.  Again  it  is 
 said  that  "  he  shall  appear  in  power  and  great  glory,"  Matt,  xxiv.  30.  But  this  will  be 
 to  the  comfort  and  joy  of  all  believers.  For,  (4.)  To  sinners  he  will  appear  terrible,  even 
 in  "  flammg  fire,  t^kmg  vengeance  on  them  that  know  not  God,"  2  Thess.  i.  8. 
 
 Fourthly,  I  shall  give  you  a  few  of  the  signs  of  Christ's  second  coming. 
 
 1.  The  world  abounding  with  false  teachers,  and  the  rising  of  false  Christs,  eJjrjjt.^Jo,^' 
 is  laid  down  to  be  one  sign  of  his  coming.     "There  shall  arise  false  Christs     ing. 
 
 and  false  prophets,  that  if  it  were  possible,  they  should  deceive  the  very 
 elect,"  Matt.  xxiv.  24.     No  days  certainly  like  to  these  we  see  upon  this  respect._ 
 
 2.  Strange  "  signs  in  the  sun,  moon,  and  stars,  and  upon  the  earth  distress  of  nations  with 
 perplexity,"  &c.,  Luke  xxi.  25.  See  what  our  Savioui-  further  saith,  "  And  when  these 
 things  begin  to  come  to  pass,  then  look  up,  lift  up  your  heads,  for  your  redemption  draw- 
 eth  near,  even  at  the  door. 
 
 3.  Pestilence,  amazing  earthquakes,  wars  and  famine  in  several  places. 
 
 4.  As  it  was  in  the  days  of  Noah,  so  shall  the  coming  of  the  Son  of  man  be,  eating,  drink- 
 ing, buildmg,  and  planting,  marrying,  and  being  given  in  marriage  ;  aU  generally  will  be 
 very  secure,  and  act  as  if  the  world  was  but  just  begun, 
 
 5.  The  slumbering  state  of  the  virgins  is  also  laid  down  by  our  Lord  as  one  sign  of  his 
 coming,  which  certainly  is  upon  us  in  these  nations,  and  in  all  other  nations,  where  Christ 
 liath  a  people  professing  his  gospel  and  blessed  truth. 
 
C94  THE   PABAELE   OF   THE   WISE   AND   FOOLISH   \1EGINS.  [bOOK   HI. 
 
 6.  The  passing  away  of  the  second  woe,  and  sounding  of  the  seventh  angel,  and  the 
 pouring  forth  of  the  seven  vials,  or  the  seven  last  plagues,  and  utter  overthrow  of  Babylon 
 will  precede  the  coming  of  Christ,   and  be  a  presage  thereof 
 
 7.  The  preaching  of  the  gospel  to  all  nationb  :  "  The  gospel  of  the  kingdom  shall  be 
 preached  to  all  the  world  for  a  witness  unto  them,  and  then  cometh  the  end,"  Matt.  xxiv. 
 14.  The  heathen  or  Pagan  nations  and  Mahometans,  must  have  the  gospel  preached  to 
 them  before  the  coming  of  our  Lord,  and  so  shall  the  Antichristian  nations  also,  which  can- 
 not be  till  the  fall  of  mystical  Babylon  :  and  this  will  be  the  bringing  in  the  fullness  of  the 
 Gentiles. 
 
 8.  The  calling  of  the  Jews  will  be  another  sign  of  Christ's  coming  ;  though  some  think 
 they  shall  not  be  called  until  Christ  appears. 
 
 They  that  were  ready  went  in  with  him  into. the  marriage  chamber,  &o.,  this  brings  me 
 to  the  next  thing. 
 
 Fiftlily,  I  shall  show,  who  they  are  that  may  be  said  to  be  ready,  or  what  the  bride 
 ■wiiat  it  i  to    ^^^2  ready  may  denote  or  signify. 
 
 be  ready  for  1.  To  be  ready  doth  denote  our  having  not  only  lamps,  and  oil  in  our  ves- 
 groom''3^"  ^^^^'  ^^^  ^'^  habitually  ready  ;  but  our  lamps  being  lighted  and  burning  clearly, 
 coming.  and  so  being  actually  ready  also. 
 
 2.  It  may  denote  our  being  every  way  rightly  prepared,  clothed,  and  adorned  as  a 
 bride  for  the  Bridegroom's  coming,  or  for  the  marriage-day,  having  on  all  our  glorious  attire, 
 "  The  bride  hath  made  herself  ready,  and  it  was  granted  that  she  should  be  arrayed  in 
 fine  linen  clean  and  white,  for  the  fine  hnen  is  the  righteousness  of  saints,"  Rev.  xix.  7,  8. 
 This  certainly  signifies  the  exercises  of  all  our  graces,  and  our  shining  forth  in  faith  and 
 holiness :  "  Let  your  loins  be  gii-ded,  and  your  lights  burning,  and  ye  yourselves  like 
 men  that  wait  for  their  Lord,  when  he  will  return  from  the  wedding,"  Luke  xii.  35,  30. 
 To  have  our  loins  giixled,  is  to  be  established  in  the  truth,  and  sincere  and  upright  in  heart ; 
 "  Having  your  loins  girt  about  with  tnith,"  Eph.  vi.  14. 
 
 3.  To  be  ready  is  to  have  all  our  sins  mortified,  or  in  a  good  measure  (by  the  power 
 of  the  Spirit)  subdued,  every  lust  having  received  its  death  wound,  or  having  in  some  con- 
 siderable degree  overcome  all  the  enemies  of  then-  souls  ;  such  have  doubtless  mourned 
 over  their  fonuer  sins,  deadness,  lukewarmness,  earthliness,  and  so  do  labour  to  do  their 
 first  works,  for  they  are  such  that  overcome,  "  that  shall  sit  down  with  Christ  in  his 
 throne,"  Rev.  iii.  21. 
 
 4.  To  be  ready,  is  to  have  done  the  whole  will  of  God,  or  to  have  with  Paul  "  fought 
 the  good  fight,  to  have  finished  our  course,  and  kept  the  taith,"  2  Tim.  iv.  7,  8  ;  he  having 
 done  this,  saith  be  was  ready  to  be  offered,  or  reaJy  to  die,'and  to  go  to  receive  the  crown 
 of  life.  "  David,  when  he  had  done  the  will  of  God  fell  asleep."  Oui-  Lord  himself  until 
 he  had  finished  his  whole  work,  was  not  ready  to  go  to  his  Father ;  "  I  must  work  the 
 work  of  him  that  sent  me  while  it  is  day,"  John  ix.  4.  A  man  that  hath  any  work  to 
 do  (that  appertains  to  such  a  precise  day)  is  not  ready  to  go  to  bed,  until  he  hath  done  it. 
 
 5.  To  be  ready  denotes  a  waiting  posture  ;  a  person  caimot  be  said  to  wait  for  the  com- 
 ing of  his  frieud  to  go  out  with  him,  who  is  not  ready. 
 
 What  the  ^-  F"''  the  bride  to  be  ready  may  denote  the  whole  body  of  the  elect  being 
 
 bride  being       called,  and  SO  the  mystical  body  of  Christ  complete;  for  imtil  every  one  is 
 notes.  "'         renewed  and  united  by  the  Spkit  to  the  Head,  the  bride  is  not  ready. 
 There  are  foiu'  things  essential  to  render  the  bride  ready : 
 
 1.  The  bringing  in  or  calling  of  the  Gentiles. 
 
 2.  The  calling  of  the  Jews,  therefore  they  must  be  called  before  the  marriage-day. 
 
 3.  The  uniting  both  the  Jews  and  Gentiles  ui  one  body. 
 
 4.  The  raising  of  the  bodies  of  all  the  saints  ;  for  until  the  bodies  of  all  saints  be  raised 
 or  changed,  and  their  souls  and  bodies  are  imited  together,  the  bride  is  not  ready. 
 
 APPLICATION. 
 
 1.  From  hence  we  may  further  learn,  what  the  reason  is  why  Christ  seems  to  tarry. 
 (1.)  That  the  wicked  may  fill  up  theu'  measure  of  sinning,  and  so  be  ripe  for  the  harvest. 
 (2.)  That  the  godly  may  "  fill  up  their  measure  of  sufiering,  that  are  belund  for  his  body's 
 sake,  which  is  the  church,"  Col.  i.  24.  (3.)  That  the  whole  chiu-ch  may  be  complete  and 
 every  way  ready.  (4.)  That  all  the  promises  and  prophecies  contained  in  the  scrip- 
 tures, relating  to  the  latter  days,  may  be  fully  accomplished. 
 
 2.  Exhort.  Take  heed  you  do  not  say  in  your  heart.  My  Lord  delays  his  coming,  and 
 so  lay  yourself  down  to  sleep,  "  or  eat  and  drink  with  the  drunken,"  Matt.  xxiv.  49. 
 
SEEM.    XXV.]  TUIJ    PARABLE   OF    THE   WISE    AND    FUOLISU    VIEGINS.  695 
 
 3.  Let  us  awake  out  of  sleep,  and  stir  up  ourselves,  and  speedily  hasten  Eihort. 
 to  attend  upon  Clu-ist  In  tlio  wedding  chamber,  or  to  be  ready  for  eternity  for  Christ's  com- 
 ing, and  for  the  judgment  day.  Let  us  see  tliat  we  are  like  a  bride  dressed  and  everyway 
 adorned  for  the  marriage-day.  (1)  The  earth  (as  one  observes)  is  our  trimming-place  for 
 heaven.  (;2)  It  is  the  property  of  virgins  to  be  adorned,  (then-  greatest  care  Motives  to  bo 
 is  to  see  to  that)  who  know  the  set  day  of  their  marriage,  and  that  is  very  ready, 
 near  :  "  Can  a  maid  forget  her  ornaments,  or  a  bride  her  attire  ?"  Jer.  xxxti.  1.  (3)  Christ 
 hath  provided  changeable  raiment,  and  lUvers  sorts  of  rich  and  precious  ornaments  for  his 
 bride,  and  shall  she  not  get  them  on  ?  we  must  not  think  it  is  enough  in  order  to  be  meet 
 for  Christ's  coming,  to  have  only  on  the  robe  of  justification,  but  also  the  garment  of  sanc- 
 tification :  "  Take  away  (saith  the  Lord)  his  filthy  garments,  and  put  upon  him  change  of 
 raiment,"  Zach.  iii.  4  ;  would  you  have  only  a  title  to  heaven,  and  not  a  meetness  for  it 
 also  ?  (4.)  Consider,  that  believers  are  the  King's  daughters,  and  ordinary  garments  and 
 ornaments  will  not  become  them  :  "  The  King's  daughter  is  all  glorious  within,"  Psal.  xlv. 
 13.  (5.)  Would  you  not  be  a  shame  to  your  Father,  and  to  the  whole  heavenly  family  ? 
 0  then  get  completely  ready.  (6.)  Consider,  what  a  long  time  Clirist  hath  given  us,  and 
 how  long  he  hath  waited  to  have  us  ready.  (7.)  The  Lord  also  hath  given  us  all  a  strict 
 charge  to  be  ready  ;  "  And  be  ye  also  ready,"  &c.,  Matt.  xxiv.  44.  (ti.)  It  is  his  expec- 
 tation, he  looks  to  see  us  all  ready  on  the  marriage-day,  and  such  who  are  not,  he  will 
 not  admit  to  enter  into  the  wedding-chamber.  (9.)  God  hereby  will  be  honoured,  and  it 
 will  also  tend  to  the  glory  of  the  Lord  Jesus  Christ,  and  to  our  own  honour  likewise,  since 
 he  hath  been  at  so  great  charge  to  provide  such  noble  and  rich  ornaments  for  us,  to  have 
 them  a!l  on  upon  the  maniage-day,  that  his  riches  and  glory  in  his  saints  may  shine  forth. 
 (10.)  And  by  this  means  we  need  not  fear  any  evil  that  may  come  upon  the  world,  no 
 judgments,  nor  be  afraid  to  die.  (11.)  This  also  will  hasten  (to  speak  after  the  manner 
 of  men)  the  Bridegroom's  coming  ;  he  only  waits  to  have  all  his  elect  ready.  (12.)  More- 
 over, by  this  means  we  shall  be  put  upon  an  earnest  desire  and  longing  for  his  ajijieai'ance, 
 such  that  are  ready,  may  say,  "  come.  Lord  Jesus,  come  quickly.  (13.)  Consider,  in 
 what  glory  the  Bridegroom  vnll  appear,  how  richly  and  gloriously  he  will  be  clothed  and 
 adorned,  ought  not  there  to  be  in  some  degree  a  proportion  or  suitableness  between  the 
 grandeur  of  the  queen  with  that  of  the  King.  (14.)  Smners  hasten  to  be  ready  for  hell, 
 or  to  be  damned,  and  shall  not  we  be  ready  for  heaven  and  salvation  ?  It  may  be  feared 
 that  we  are  not  yet  ready,  and  perhaps  know  it  not ;  therefore  be  exhorted  to  look  in  the 
 glass  :  you  vii-gins  look  in  the  glass,  see  whether  you  are  every  way  completely  dressed, 
 and  all  things  on  in  a  right  manner  ;  our  dressing-glass  is  God's  word,  and  by  looking  into 
 that,  and  then  viewing  ourselves,  we  may  see  whether  we  are  ready  or  not.  But  let  us 
 be  sure  to  take  a  full  sight,  and  not  only  a  cast,  and  be  gone. 
 
 Terror.  This  may  be  cause  of  great  terror  to  all  the  foolish  vii'gins,  though  Christ 
 tarries  so  long,  yet  when  he  comes  they  will  not  be  ready. 
 
 Comfort.  You  behevers,  never  fear  if  you  are  sincere  Christians,  Christ  wiU  not  come 
 before  you  are  ready. 
 
 All  God's  elect  shall  be  ready, 
 
 1.  Because  they  were  all  chosen  to  salvation.  First  to  believe,  and  through  faith  to 
 eternal  life,  and  not  ordained  to  salvation  without  holiness,  but  chosen  to  believe  :  "  And 
 as  many  as  were  ordained  to  eternal  life,  believed,"  Acts  xiii.  48.  And  as  they  are  cho- 
 sen to  beheve,  so  to  be  holy  also :  "  According  as  he  hath  chosen  us  in  him  before  the 
 foundation  of  the  world,  that  we  should  be  holy  and  without  blame  before  him  in  love," 
 Eph.  i.  4.  None  (saith  Mr.  Loveday)  are  chosen  but  such  that  are  ready,  our  g^^  Loyj,jay 
 being  ready  is  not  the  cause  of  our  being  chosen,  but  our  being  chosen  is  the  on  the  ta- 
 cause  of  our  being  ready.  '"'''■ 
 
 2.  Because  all  God's  elect  have  a  place  prepared  for  them  in  heaven,  John  xiv.  2  ;  shall 
 a  place  be  prepared  for  them,  and  they  not  be  prepared  for  that,  or  shall  there  be  one  empty 
 place  in  heaven  ?  Certainly,  God  hatli  not  prepared  places  for  such  that  he  never  designed 
 to  prepare  for  those  places. 
 
 3.  Because  all  the  elect  are  bought  or  purchased  with  a  dear  price  ;  "  To  be  redeemed 
 from  all  iniquity,"  Tit.  ii.  14.  Redemption  is  from  sin  as  well  as  from  wrath,  and  shall 
 Christ  die  to  redeem  one  soul  from  sin  that  shall  never  be  actually  redeemed  ?  his  Spirit 
 was  as  well  jiurchased  to  sanctify  us,  as  his  righteousness  to  justify  us,  and  shall  the  Holy 
 Ghost  fail  in  his  work  and  otfice  ?  doth  the  love  of  the  Father  in  electing,  the  love  of  the 
 Son  in  dying,  exceed  the  love  of  the  Spirit  in  renewing  and  sanctifying,  and  yet  all  one 
 and  the  same  God  in  essence  ?     Tliis  cannot  be. 
 
096  THE  PAKABLE   OF   THE  WISE    AND   FOOLISH   VIEGINS.  [bOOK    III. 
 
 John     xvii.         4.  Because  Christ. hatli  prayed  and  desired  of  the  Father  that  all  he  gave 
 '*•  him,  may  be  with  him  where  he  is,  and  behold  his  glory. 
 
 5.  Because  Christ  shall  not  have  an  imperfect  body  ;  now  all  the  elect  are  members  of 
 his  mystical  body,  and  therefore  the  weakest  or  smallest  member  shall  not  be  wanting. 
 
 6.  Because  the  covenant  and  promises  of  God  are  sure,  and  eternal  life  is  promised  to 
 every  one  that  believeth  ;  nay,  "  He  that  believelh  on  him  hath  everlasting  hie,  and  shall 
 not  come  into  condemnation,"  John  v.  24 ;  Heb.  vi.  18 — 20.  Of  this  they  have  a  sure 
 and  certain  hope  ;  "  And  hope  maketh  not  ashamed,"  &c.,  Rom.  v.  5. 
 
 7.  Because  God  will  perform  that  good  work  he  hath  begun  ;  Paul  was  confident  of  this, 
 and  what  cause  have  any  in  our  days  to  doubt  of  it,  Phil.  i.  (J.  He  that  laid  the  first  stone, 
 will  lay  the  top-stone,  crying,  grace,  grace  unto  it. 
 
 8.  Come,  my  brethren,  our  Lord's  design  in  liis  death  shall  not  be  frustrated  ;  no,  no  ; 
 see  what  Paul  saith :  "  As  Christ  also  loved  the  church,  and  gave  himself  for  it — that  he 
 might  sanctify,  and  cleanse  it  with  the  wasliing  of  water  by  the  word — that  he  might  pre- 
 sent it  to  himself  a  glorious  cluu'ch,  not  having  spot  or  wrinkle,  or  any  such  thing,  but  that 
 it  should  be  holy  and  without  blemish,"  Eph.  v.  25 — 27.  Every  believer  shall  be  thus 
 presented  by  our  Lord  when  he  comes  ;  shall  the  promises  of  God  fail  ?  God  forbid  ; 
 well,  what  of  them  ?  hath  he  not  said,  "  When  Christ,  who  is  our  life,  shall  appear,  we 
 shall  also  appear  with  him  in  glory — and  that  we  shall  be  like  him,  for  we  shall  see  him  as  he 
 is,"  Col.  iii.  4 ;  1  Johniii.  1,  2. 
 
 Lamentation.     Alas  1  poor  sinners,  how  unprepared  and  unready  are  you  for  Christ's 
 coming  1  what  will  you  do,  that  know  not  God,  and  who  obey  not  the  gospel  of  our  Lord 
 „  -j.^^^^  ;  J     Jesus  Christ  ?  how  will  you  stand  when  he  appears  in  flames  of  fire,  for  so  he 
 will  come  upon  all  ungodly  sinners  and  unbelievers. 
 
 SEEMON    XXIV. 
 
 And  the  door  was  shut. — Matt.  xxv.  10. 
 
 Feom  hence  note, 
 
 Doct.  The  door  of  heaven  will  be  shut  against  all  formal  professors,  as  well  as  against  all 
 profane  sinners. 
 
 I  shall  briefly  do  two  things. 
 
 1.  Show  you  what  may  be  denoted  by  shutting  the  door. 
 
 2.  Show  you  against  whom  the  door  shall  be  shut. 
 
 What  1 .  It  is  said  Jesus  Christ  will  rise  up  and  shut  the  door ;  "  When  once  the  Master 
 
 tingthe'door  ^^  ^^^'^  house  is  risen  up,  and  hath  shut  to  the  door,"  &o.,  Luke  xiii.  25.  This 
 denotes.  no  doubt  signifies  the  wrath  of  the  Sou  of  CJod,  the  wrath  of  the  Lamb  will  then 
 
 come,  he  will  show  his  displeasure  against  all  foolish  professors  in  that  day,  by  rising  up 
 himself  to  shut  the  door  against  persons  that  knock.  What !  0  then  be  sure  he  is  oft'ended, 
 and  is  enraged  against  such  persons  ;  and  this  certainly  denotes,  I  say,  the  great  wrath  of 
 the  Lord  Jesus  Christ  against  those  sinners. 
 
 2.  It  signifies  that  the  day  and  kingdom  of  Christ's  patience  is  expired  and  then  ended  for 
 ever  ;  the  day  of  grace  will  last  till  all  the  elect  are  called,  but  then  there  will  not  be  one  of 
 them  wanting,  and  so  no  oft'ers  of  grace  to  sinners  any  more  for  ever  at  that  day.  Now  a 
 great  door  is  opened,  (the  Lord  grant  it  may  be  an  effectual  one),  but  then  it  will  be  shut. 
 
 3.  It  signifies  that  no  false  professor,  or  no  unrenewed  or  unsanctified  person,  or  that 
 no  unclean  thing  shall  or  can  enter  into  that  holy  place,  or  have  an  entrance  into  the  pre- 
 sence of  Christ  and  his  glorified  saints  ;  though  they  may  remain  or  be  among  them  in  the 
 church  militant,  yet  they  shall  have  no  place  among  them  in  the  church  triumphant. 
 
 4.  My  brethren,  this  refers  to  that  general  shutting  the  door ;  there  is  a  particular  and 
 a  general  shutting  the  door :  God  oftentimes  shuts  the  door  of  grace  against  some  sinners, 
 after  they  have  abused  his  patience  here  in  this  world ;  (as  he  shut  the  door  against  the 
 unbelieving  Jews,  and  wrath  came  upon  them  to  the  uttermost) :  but  the  door  here  may 
 be  oi)ened  to  some,  though  it  may  be  shut  against  others  :  but  at  that  day  it  wLU  univer- 
 sally be  shut,  and  never  be  opened  again. 
 
 5.  It  denotes  that  after  death  there  is  no  means  of  grace,  no  gospel  to  be  preached,  and 
 that  it  is  impossible  then  for  any  to  believe  or  to  repent,  because  the  night  is  come  upon 
 smners,  in  which  no  man  can  work,  the  Spirit  being  utterly  withdrawn  for  ever,  it  shall 
 strive  no  more  with  any  man,  John  ix.  4. 
 
SEEM.  XXVI.]  THE   I'AEABLE   OF   TUE   WISE   AND  FOOLISH   \'IRGINS.  C'J7 
 
 Secondly.     Who  shall  tlie  door  be  shut  against  ? 
 
 Answ.     Against  all  profane  persons,  or  notorious  sinners  :  "  Without  are     Against 
 dogs,  whoremongers,  and  idolaters,  and  whosoever  loveth  and  niaketh  a  lie  ;     doo'r"»hai'be 
 that  is,  without  the  gate  of  heaven,  such  shall  not  be  let  into  the  holy  city,  for     shut, 
 another  gate  wiU  be  opened  for  all  such  who  lived  and  died  in  open  profaneness,  for  they  shall 
 "  have  their  portion  in  the  lake  that  burneth  with  lire  and  bruustone,  which  is  the  second 
 death,"  Kev.  xxi.  8. 
 
 2.  All  unbelievers  and  misbelievers,  or  whosoever  do  not  truly  or  savingly  believe  in 
 Jesus  Christ.  For,  my  brethren,  though  some  are  not  openly  wicked,  but  seem  to  hate 
 gross  and  abominable  profaneness,  yet  being  unbelieving,  and  making  light  of  Christ  out  of 
 love  to  this  world,  or  have  not  a  right  faith  in  him,  the  door  will  be  shut  John  viii.  24. 
 against  them  also  :  "  Except  ye  believe  that  I  am  he,  ye  shall  die  in  your  sins,"  Rev.  xxi. 
 8.  The  fearful  and  the  unbelieving  are  by  the  Holy  Ghost  put  together,  as  such  that  the 
 door  of  heaven  shall  be  shut  against,  and  the  door  of  hell  be  opened  unto  ;  and  against  all 
 carnal  worldlings  and  covetous  persons,  or  such  who  have  made  the  world  or  their j,belly 
 their  god. 
 
 3.  All  hj'pocrites,  or  loose,  proud,  foolish,  and  vain  professors.  This  sort  are  [particu- 
 larly here  mentioned,  to  warn  such  that  are  members  of  churches  in  the  latter  days  (es- 
 pecially) to  take  heed  of  their  state  and  condition,  lest  they  have  the  door  shut  against 
 them  at  the  great  day. 
 
 4.  All  apostates  or  backsliders,  who  die  in  apostacy,  together  with  all  im-  ^„^  aeainst 
 postors,  who  have  cast  off  the  true  faith,  either  in  respect  had  to  Christ  (the  all  apostates, 
 immediate  object  of  worship)  or  any  essential  principle  of  the  gospel,  or  of  the 
 
 worship  of  God  itself ;  embracing  most  abominable  errors  and  heresies  ;  for  such  "  bring 
 upon  themselves  swift  destruction,"  2  Pet.  ii.  1. 
 
 5.  Even  all  that  die  without  union  with  Christ  and  regeneration.  "  Verily,  verily,  I 
 say  unto  you,  except  a  man  be  born  of  water  and  of  the  Spirit,  he  cannot  enter  into  the 
 kingdom  of  God,"  John  iii.  5. 
 
 Lastly,  the  door  will  be  shut  against  all  that  have  not  got  on  a  wedding-garment ;  this 
 is  signified  in  another  parable,  "  Friend,  how  earnest  thou  hither,  not  having  a  wedding 
 garment  ?  and  he  was  speechless.  Then  said  the  king  to  the  servants,  bind  him  hand  and 
 foot,  and  cast  him  into  utter  darkness,"  Mat.  xxii.  12.  And  such  in  the  church  that  have 
 no  true  faith  in  Christ,  have  not  the  wedding-garment,  and  so  the  door  will  be  shut  upon 
 them. 
 
 "  Afterwards  came  also  the  other  virgins,  saying.  Lord,  Lord,  open  to  us ;  but  he  an- 
 swered and  said,  Verily,  I  say  unto  you,  I  know  you  not." 
 
 These  words  close  this  parable  ;  it  appears  the  fooHsh  virgins  came  too  late. 
 
 Afterwards,  that  is  when  the  door  was  shut. 
 
 Note  from  hence, 
 
 Doct.  That  though  the  foolish  virgins  cry  Lord,  Lord,  yet  in  that  day  all  will  be  to 
 no  purpose,  they  shall  be  repulsed,  because  Christ  knows  them  not ;  prayers  nor  tears  avail 
 not  any  thing  in  that  day. 
 
 In  the  explanation  of  this  proposition, 
 
 1.  I  shall  show  the  puqiort  of  these  words  ;  "Lord,  Lord." 
 
 2.  Show  what  those  words  do  denote,  "  Open  to  us." 
 
 3.  Show  why  the  foohsh  virgins  are  so  importunate  to  have  the  door  opened. 
 
 4.  Show  in  what  respect  Christ  may  be  said  not  to  know  them. 
 
 5.  Apply  it,  and  so  conclude  with  this  parable. 
 
 1.  Thfir  saying.  Lord,  Lord,  may  signify  that  hypocrites  shall  confess     T^''"'  "P""- 
 to  their  shame,  and  to  the  glory  of  God,  that  Jesus  Christ  is  Lord  ;  they  call     denote.^ 
 him  Lord,  but  cry  not  Abba,  Father,  but  their  confidence  no  doubt  will  then 
 
 be  much  abated :  before  they  did  not  only  call  Christ  Lord,  but  also  called  God  Father, 
 but  we  hear  nothing  of  that  in  their  prayer  now. 
 
 2.  This  title  they  give  to  Christ,  may  signify  that  knowledge  they  had  of  the  person 
 of  Christ,  the  glory  that  then  our  Lord  will  appear  in,  will  convince  all  the  wicked  that 
 Christ  is  Lord  ;  he  may  be  known  by  the  crowns  on  his  head. 
 
 3.  It  may  also  signify  that  they  know,  and  shall  in  that  day  know,  it  is  Christ's 
 prerogative  to  open  the  door  of  heaven,  none  but  he  hath  the  power  and  right  to  let  men 
 into  heaven ;  they  cry  not  to  Paul,  nor  to  Peter,  nor  to  the  virgin  Mary  to  open  the  door, 
 but  to  Christ  himself,  who  opens  and  no  man  shuts,  and  shuts  and  no  man  opens.  The 
 blind  papists  then  will  no  more  iuvocatu  the  saints,  they  will  see  their  abominable  idolatry 
 
693  THE   PAEABLE   OF    THE   WISE   AND    FOOLISH   VIEGINS.  [bOOK  Ul. 
 
 then,  and  be  ashamed  and  confounded  for  ever,  and  must  sufifer  the  vengeance  of  eternal 
 fire,  for  giving  that  di\Tne  adoration  to  saints,  that  belongs  to  God  alone. 
 
 4.  They  perhai)s  called  him  Lord,  because  they  thought  they  were  his  servants  and 
 disciples  ;  and  indeed  tliey  were  looked  upon  as  such,  and  called  the  servants  of  Christ, 
 though  in  that  day  they  wUI  appear  to  be  wicked  and  slothful,  or  deceitful  ser\'ants ; 
 yet  it  is  common  for  disobedient  servants  to  say  to  theii-  master.  Lord,  Lord :  besides, 
 they  were  not  brought  upon  their  trial  yet,  were  not  judged  and  condemned. 
 
 5.  Our  Lord  no  doubt  by  these  words  discovers  how  sad  the  state  of  all 
 The  foolish  false  professors  will  be  in  that  day ;  0  what  bitter  cries  and  doleful  lamentations 
 virgins  wiu  y.[]i  f},gy  jj^ake,  when  they  see  the  door  of  salvation,  the  door  of  heaven  shut 
 bitter  man-  against  them  ;  Lord,  open  to  us  !  ah  Lord  open  to  us  !  0  what,  wilt  thou  shut 
 beinffshut'"""  ''^  '^^^  °^  ^^J  presence  ?  Lord  have  pity  !  But  Christ  shows  all  such  prayers 
 against  them  and  tears  will  signify  nothing  to  such  who  come  too  late,  or  delay  the  great 
 work  of  preparation  for  death  or  to  meet  Jesus  Christ. 
 
 6.  It  may  signify  that  some  shall  pray  to  him  then,  and  own  him  to  be  God,  who 
 would  not  pray  to  him,  but  denied  his  Deity  before  ;  they  shall  then  cry,  0  thou  art 
 Jehovah,  thou  art  God  blessed  for  ever,  now  we  believe,  we  were  blasphemers,  and  have 
 degi'aded  thy  glorious  person ;  we  are  convinced  of  our  sin  now,  and  therefore  on  thy  name 
 blessed  Jesus  we  call,  and  to  thee  we  cry.  Lord,  Lord  ;  but  then  it  will  be  too  late  ;  they 
 who  have  denied  his  godhead,  and  contemned  his  power,  and  defaced  his  glory,  must 
 perish  for  ever. 
 
 7.  Tliese  words  may  denote  the  agony  they  will  be  in,  and  the  earnestness  of  their 
 desires  for  admittance  ;  Lord,  Lord,  open  presently ;  Lord  save  us,  0  shut  us  not  out,  we 
 perish,  we  begin  to  sink,  hell  is  ready  to  open  her  mouth  and  to  swallow  us  up ;  0  quickly 
 open  Lord,  or  we  are  lost  and  undone  for  ever. 
 
 Secondly,  What  do  these  words  denote,  "  Open  to  us  ?"  what  would  they  have  ? 
 whaffooii^h  ■'■■  Ausw.  They  desire  that  Christ  woidd  own  them  to  be  his  ;  as  the 
 virgins  desire  wise  virgins  had  looked  upon  them  to  be  saints  or  true  beUevers,  so  they  beg 
 ope'n^o'us.  that  the  Lord  Jesus  would  acknowledge  them  to  be  also,  they  having  ])ro- 
 fessed  themselves  to  be  his  servants,  and  had  obeyed  his  precepts,  havuig 
 been  baptized  in  his  name,  and  received  into  his  visible  church,  and  had  often  broke  bread 
 with  his  people,  and  having  tasted  of  the  heavenly  gift,  and  borne  shame  and  reproach  for 
 his  name's  sake  ;  but  alas  none  of  this  will  do,  their  hearts  not  being  right  with  God,  pride, 
 vain-glory,  or  self  love,  being  at  the  bottom  of  aU. 
 
 2.  That  they  might  be  entertaineil  in  the  man-iage  chamber,  and  have  the  sweet  smiles 
 of  the  blessed  Bridegroom,  and  be  embraced  in  his  princely  arms,  and  not  behold  his  frowns 
 and  angi-y  countenance,  and  be  happy  in  heaven  for  ever. 
 
 3.  It  may  denote  that  great  sense  they  had  of  the  dismal  consequences  of  an  utter  denial 
 of  his  favour  at  that  day  :  Lord,  open  now,  or  we  are  eternally  ruined ;  now  before  the 
 door  of  grace  is  shut :  if  Christ  opens  not  to  them  now  to-day,  there  may  be  hope  he  may 
 to-morrow,  but  then  they  will  see  that  it  is  the  last  time  of  any  hopes  being  left  them  for 
 ever ;  if  no  door  be  opened  then,  it  will  be  shut  to  all  eternity. 
 
 4.  It  may  denote  how  unwilling  the  wicked  wUl  be  to  go  to  hell,  or  what  fearful  horror 
 isa.  x.txiii.  4.  will  seize  upon  them,  fearfulness  with  a  witness  then  shall  sm-prise  the  hearts 
 of  hypocrites,  such  who  fly  not  now  to  Christ,  who  hath  borne  God's  wrath  for  poor  sinners, 
 must  then  for  ever  bear  it  themselves,  and  this  they  then  shall  have  the  full  apprehension 
 of  upon  their  hearts,  and  therefore  they  cry.  Lord,  Lord,  open  to  us. 
 
 Thirdly,  What  should  be  the  reason  the  foolish  virgins  should  be  so  bold  and  importu- 
 nate vi'ith  the  Lord  Jesus  Christ  ? 
 
 yfi^y  tjjg  Answ.  It  may  be  occasioned  through  that  ignorance  and  bUndness  that  had 
 
 foolish  vir-       taken  hold  of  them,  and  which  abode  with  them  to  the  last ;  they  were  de- 
 foMtortcsIre     ceived,  and  saw  not  fully  their  desperate  state,  though  by  finding  the  door 
 the  do"? ""^      ^''"''  ^'^^y  might  have  great  cause  to  conclude  they  were  none  of  Chi'ist's  ap- 
 proved servants. 
 
 2.  Perhaps  their  being  virgins,  or  not  being  defiled  with  idolatry,  nor  guilty  of  gross 
 sins,  or  of  open  profaneness,  might  make  them  somewhat  bold  and  confident,  having  had 
 fellowship  with  the  ^^sibIe  church,  and  often  (as  I  hinted)  eat  and  drank  in  Christ's  pre- 
 sence, and  may  be  some  of  them  had  prophesied  or  preached  in  his  name,  (as  some  we 
 find  -Bin  say  in  that  day.) 
 
 3.  Or  perhaps  they  may  know  some  were  admitted  in,  who  they  might  tliink  were  more 
 unlikely  than  themselves  :  Lord,  hast  not  thou  received  into  the  wedding  chamber  such 
 
SKRM.  XX\^.]  THE  PAHABI.E   OF   THE  WISE   AITO   FOOLISH  VTRCINS.  609 
 
 and  such,  wliy  we  know  they  were  men  of  as  many  great  infirmities  as  we,  they  grieved 
 thy  ministers  as  well  as  we,  and  exposed  thy  name  to  reproach  as  well  as  we.  My  bre- 
 thren, a  sincere  believer  may  be  guUty  of  as  many  human  frailties,  or  of  unbecoming 
 practices  (in  their  outward  lives)  as  some  hypocrites,  but  their  hearts  are  right  with  God 
 in  the  main.  David  was  a  man  that  was  guilty  of  very  great  enormities,  but  he  being  a 
 "  man  after  God's  own  heart,"  none  of  his  sins  were  cast  in  his  face,  but  those  foul  and 
 abominable  acts  of  wickedness  in  the  case  of  Bathsheba  and  Uriah  the  Hittite.  Where 
 tliere  is  sincerity  of  heart,  God  overlooks  many  great  and  grievous  sins,  though  not  without 
 his  bringing  them  to  repentance  for  them,  and  helping  them  by  faith  to  plead  the  blood  of 
 the  cross  for  the  pardon  of  them. 
 
 4.  Consider  and  well  observe  the  matter  of  their  request :    Lord,  we  heg     j^^  fooUsii 
 no  outward  mercy  of  thee,  nor  to  be  indulged  in  any  sin  ;  but  yet  we  find     virgins  only 
 not  they  desired  grace  to  change  their  hearts,  but  would  enter  iu  without  a     Baved,  and 
 proper  meetness.     Alas,  without  a  true  right  and  title  to  heaven,  and  a  suit-     Jlifp^jJi.""'  * 
 able  meetness,  there  will  be  no  entering  into  that  holy  place  ;  all  that  they     for  beaven. 
 desire  now  at  last  is  but  to  be  saved. 
 
 5.  May  be  then-  mjlting  frame  might  make  them  hope  to  find  mercy ;  they  pleading 
 witli  sighs,  tears,  and  bitter  cries,  may  think  that  might  move  the  heart  of  a  tender  and 
 bleediug  Jesus,  they  knowing  what  bowels  and  pity  he  had  showed  to  undone  sinners  ; 
 but  they  came  not  to  him  until  the  day  of  grace  and  his  patience  was  gone.  Christ  may 
 say,  you  seek  me  now  early,  but  it  is  the  hour  of  your  calamity,  "  when  I  called,  you  re- 
 fused ;"  and  were  you  not  told  that  you  should  in  the  day  of  your  distress  "  call  upon  me, 
 but  I  would  give  you  no  answer,  and  that  then  you  should  seek  me,  but  not  find  me," 
 Prov.  i.  18.  The  Lamb-like  nature  or  carriage  of  the  blessed  Jesus  in  that  day  towai-ils 
 sinners  will  be  gone,  and  he  wiU  appear  hke  a  lion. 
 
 6.  Consider  the  manner  of  their  deportment,  they  make  supplication ;  they  do  not  seem 
 to  press  in,  or  offer  to  force  an  entrance,  but  only  stand  and  knock,  and  entreat  for  ad- 
 mittance, and  plead  not  their  deserts,  but  beg  for  mercy. — But  may  not  our  blessed  Lord 
 say.  The  day  of  your  visitation  you  did  not  improve,  the  merits  of  my  blood  you  did  not 
 apply ;  you  desired  grace  to  be  saved,  but  not  to  glorify  me,  and  to  have  communion  with 
 me.  You  only  sought  and  now  seek  self-preservation,  now  you  cannot  sin  any  more  as 
 you  have  done,  nor  eujoy  the  things  of  the  world  you  cannot  longer,  or  have  your  riches 
 and  your  earthly  pleasures,  and  now  you  would  be  saved;  "Go  ye  cursed,  I  know  ye  not." 
 
 See  how  reverent  they  seem  to  be,  "  Lord,  Lord,  open  to  us ;"  we  confess  thy  author- 
 ity, thy  sovereignty,  it  lies  iu  thy  own  power,  if  thou  please  thou  canst  save  us,  and  deliver 
 us  from  God's  terrible  wrath,  that  begins  to  take  hold  of  us  ;  but  nothing  will  avail  any 
 sinner  then,  it  is  vain  to  plead  for  mercy  when  the  day  of  mercy  is  gone  and  for  ever  ended. 
 
 Fourthly,  What  doth  the  Lord  mean  when  he  says,  "  I  know  ye  not  ?" 
 
 L  I  answer  first  negatively,  it  doth  not  signify  that  Christ  knew  not  who     -what  meant 
 they  were,  or  was  ignorant  of  them ;  no,  he  is  God,  and  knows  aU  men,  all     by  Christ 
 things,  all  hearts,  there  is  nothing  that  he  knows  not.     "  I  know  Ephraim,     knowyenot. 
 and  Israel  is  not  hid  from  me,"  Hos.  v.  3.     Chi-ist  knows  the  hypocrisy  of 
 their  hearts,  their  states,  their  thoughts  and  then-  fears. 
 
 Secondly,  In  the  atiu-mative.  (1.)  The  Lord  Jesus  did  not  know  them  to  be  his  sheep, 
 "  I  know  my  sheep,  and  they  follow  me : — The  Lord  knows  who  are  his,"  &c.,  John  x.  27. 
 (2.)  He  knows  them  not  so  as  to  approve  of  them  ;  he  \y\\\  say,  "  I  never  knew  you," 
 Matt.  -vii.  23,  that  is,  I  never  approved  of  you.  (3.)  lOiowledge  sometimes  refers  to  love 
 and  afifections  ;  it  is  aU  one  as  if  Christ  should  say,  I  love  you  not,  you  are  not  the  objects 
 of  my  affections,  j'ou  are  none  of  them  that  were  given  to  me ;  "  he  that  loveth  God,  is 
 known  of  God,"  that  is,  beloved  of  God.  (4.)  Knowledge  is  sometimes  taken  for  intimate 
 communion,  and  they  are  such  that  never  had  this  knowledge  of  Christ,  nor  Chi'ist  of  them. 
 
 APPLICATION. 
 
 1.  See  the  end  and  woful  state  of  all  fonnal  and  unsomid  professors,  they  will  at  the 
 last  day  be  all  disowned  by  the  Lord  Jesus  Christ.  0  what  signifieth  the  approbation  of 
 men,  if  we  have  not  the  approbation  of  God,  or  are  not  known  or  approved  of  by  Jesus 
 Chi'ist  ?     Many  go  for  saints  on  earth,  who  will  not  be  found  saints  in  the  gi-eat  day. 
 
 2.  We  may  mfer  fiom  hence  the  dismal  state  of  all  profane  sinners ;  for  if  many  pro- 
 fessors who  escaped  the  gross  pollution  of  sin  and  open  wickedness,  and  performed  many 
 duties  of  religicm,  shall  be  shut  out  of  heaven  at  the  last  day,  what  will  become  of  noto- 
 rious and  abommable  transgressors,  as  swearers,  drunkards,  whoremongers,  thieves,  idola- 
 ters, and  all  carnal  worldlings  ? 
 
700  THE   PARABLE   OF   THE   WISE   AND   FOOLISH  BEGINS.  [BOOK   III. 
 
 Obj.  But  perhaps  some  may  say,  doth  not  this  place  show  the  soul  is  mortal  ?  for  if  the 
 soul  was  immortal,  these  persons  knew  they  were  damned,  the  judgment  of  God  being 
 passed  upon  them ;  and  how  is  it  then  that  tliey  at  that  day  are  said  to  plead  for  mercy  ? 
 The  foolish  Answ.  (1.)  These  persons  may  he  such  that  shall  be  found  in  the  visible 
 
 strict^  ma      '^^'i'''^''  ^.live  in  the  body  at  the  tlie  time  when  Chiist  comes,  and  doth  not 
 refer  to  refer  to  such  that  were  raised  from  the  dead. 
 
 l^e'liUve''  (-■)  ^°''  ^^'^^  that  are  dead,  that  died  not  in  Christ,  shall  not  be  raised 
 
 when  Christ      when  our  Lord  fii-st  appears,  or  with  those  that  sleep  in  Jesus. 
 '^°°"'^'  (3.)  The  state  of  the  body  in  which  the  wicked  shall  be  raised,  having  not 
 
 their  bodies  changed  and  made  like  Christ's  glorious  body,  will  discover  their  state  to  them, 
 besides  the  horrid  giiilt  they  will  iind  in  their  consciences,  which  will  lie  heavy  upon  them. 
 
 (4.)  All  that  die  in  then-  sins  pass  a  particular  judgment  when  they  die,  and  that  makes 
 a  clear  discrimination  of  their  future  state. 
 
 (5.)  Some  think  this  mqy  refer  to  Christ's  coming  at  the  soundmg  of  the  "  seventh  trum- 
 pet," and  not  to  his  personal  appearance.  For  the  day  of  grace  to  some  may  tlien  end, 
 though  to  others  it  may  then  begin. 
 
 (6.)  But  in  the  last  place,  pray  (once  agam)  remember  that  parables  run  not  always 
 on  all  four,  but  have  their  disparities.  The  scope  and  main  design  therefore  of  our  Savi- 
 our in  these  words  ought  chiefly  to  be  observed,  which  is  to  show  that  when  he  comes,  all 
 grief,  tears,  and  prayers  of  unbehevers,  and  hypocrites,  will  be  fruitless,  the  door  will  be 
 shut  against  them  for  ever  in  that  day,  and  they  shall  be  utterly  disowned ;  and  this  is  to 
 excite  all  the  members  of  the  visible  church  not  to  neglect  the  present  time,  but  prepare 
 for  the  coming  of  our  Lord. 
 
 3.  I  infer  it  is  a  very  dangerous  thing  for  professors  or  ungodly  sinners  to  delay  to  pro- 
 vide grace  for  themselves  before  the  door  is  shut ;  some  it  is  to  be  feared  will  not  regard 
 what  is  laid  before  them,  and  thus  pressed  upon  then-  consciences,  imtil  they  ciy  out  when 
 it  is  too  late,  Lord,  Lord,  open  to  us.  Alas,  Christ  now  says.  Open  to  me,  and  you  will 
 not,  and  how  just  will  it  be  in  him  not  to  open  to  them  in  that  day. 
 
 4.  I  infer,  that  the  Lord  Jesus  is  not  so  made  up  of  mercy,  but  tliat  he  is  just  as  well 
 as  merciful,  he  being  God,  all  the  perfections  of  the  Gudhead  are  in  him,  and  when  mercy 
 is  turned  into  fury,  who  can  stand  before  him  ?  We  read  of  the  gi-eat  day  of  the  "  Wrath 
 of  God  and  of  the  Lamb." 
 
 5.  We  may  also  infer,  that  the  false  professors,  or  foolish  virgins  are  in  as  bad  a  con- 
 dition as  profane  sinners,  if  not  worse.  Certainly,  their  condemnation  will  be  very  great, 
 they  "  must  dwell  with  devouring  fire,  and  with  everlasting  burning,"  Isa.  xxxiii.  14. 
 
 6.  We  infer  likewise,  that  some  awakenings  will  not  profit  many  persons,  because  they 
 sleep  in  a  secure  graceless  state  too  long ;  the  foolish  vu-gius  were  awakened,  but  Christ 
 came  upon  them  before  they  were  provided  with  oil.  Moreover,  that  some  preparations 
 and  endeavours  after  gi-ace  are  m  vain,  and  that  many  will  meet  with  sad  disappointments 
 at  the  last  day  who  thought  themselves  in  a  good  condition. 
 
 7.  Also  we  may  mfer,  that  such  that  come  to  Christ  too  late  for  grace,  will  come  too 
 late  to  him  for  glory ;  and  many  will  come  to  have  the  life  of  glory,  that  refused  to  come 
 to  have  the  life  of  grace. 
 
 "  Watch  therefore,  for  ye  know  neither  the  day  nor  the  hour  wherein  the  Son  of  man 
 Cometh,"  ver.  13. 
 
 That  is,  neither  the  day  nor  hour  of  Christ's  coming  to  us  by  death,  nor  his  comintr  to 
 judgment  at  the  last  day,  and  therefore  we  ought  to  watch  and  be  ready.  ° 
 
 The  uncertainty  of  the  precious  day  of  the  Lord's  coming  is  mentioned  by  himself,  as  a 
 motive  to  be  ready,  also  the  nearness  of  it:  this  was,  pressed  by  the  apostles  also  as  an  ar- 
 gument to  watchfulness,  and  if  that  was  a  motive  to  them,  much  more  to  us,  to  watch  and 
 be  ready,  since  we  have  so  many  of  the  signs  of  the  last  days  upon  us  ;  and  sad  it  is  no 
 more  enquiry  is  made  by  mmisters,  who  aie  watchmen,  into  the  prophecies 
 STnTuire  "'''^''"g  '"  ^^"^  ^^11  of  Babylon,  and  the  soimding  of  the  "  seventh  trumpet," 
 in  these  days  and  the  Signs  of  the  times  ;  because  all  have  been  mistaken  in  many  things 
 eXV  uie  touching  this  matter,  who  have  written  of  them,  some  despair  of  ever  attaming 
 wonders.  to  the  certain  knowledge  of  the  time  of  the  end  of  the  wonders,  and  therefore 
 
 will  not  search ;  as  if  Chi-ist  had  left  those  mystical  numbers  on  record  for  no 
 other  reason  but  to  amuse  the  hearts  of  his  people  :  no,  certain  it  is  that  such  who  have 
 wisdom,  might  understand  and  give  warning  to  his  people  to  be  ready. 
 
 But  at  present  I  shall  say  no  more,  but  thus  close  with  this  parable. 
 
SEKM  XXVII.]         THF,  PARABLE  OF  THE  TALENTS  OPENED.  701 
 
 PARABLE 
 
 OF   THE 
 
 TALENTS    OPENED. 
 
 SEKMON   XXVII. 
 
 For  the  kingdom  of  heaven  is  as  a  man  travelling  into  a  far  country,  who  called  his  own  ser- 
 vants, and  delivered  unto  them  all  his  goods. — Matt.  xxv.  14,  15,  &c. 
 
 1.  I  SHALL  open  the  design  of  our  Lord  Christ  in  tliis  parable  (as  I  have  endeavoured  to 
 do  in  speaking  unto  all  other  already  opened.) 
 
 2.  Consider  and  explain  aU"  the  parts  thereof. 
 
 3.  Raise  several  propositions  or  points  of  doctrine  from  the  principal  matter  contained 
 therein,  and  distinctly  prosecute  them. 
 
 First,  Open  the  scope  and  design  of  our  Lord  herein. 
 tMs  parabie!^         L  It  is  no  doubt  to  Stir  up  all  his  servants  and  disciples  to  watchfulness. 
 
 II.  to  provoke  them  to  the  uttermost  of  their  power,  to  improve  all  sorts 
 of  gifts,  grace,  and  endowments  they  have  received. 
 
 III.  To  take  his  disciples  off  from  an  expectation  of  a  present,  visible,  glorious  kingdotn; 
 for  they  no  doubt  did  (for  some  time)  expect  a  different  kingdom  at  the  coming  of  the 
 Messiah  than  that  which  they  found  to  be  the  purpose  of  his  first  coming.  I  must  go  (as 
 if  our  Lord  had  said)  a  long  journey  into  a  far  country  to  receive  my  kingdom,  and 
 it  will  be  a  great  while  before  I  return  in  all  my  glory,  and  set  crowns  upon  your  heads. 
 
 IV.  His  design  also  herein  is  to  show  that  we  have  nothing  of  our  own,  but  what  we 
 and  all  men  have,  is  given  unto  us  by  the  Lord  Jesus  Christ. 
 
 V.  To  show  that  as  all  men  have  received  some  talent  or  another  from  God,  so  he  ex- 
 pecteth,  and  requires  the  careful  and  due  improvement  of  them  to  his  own  glory,  and  that 
 according  to  oui-  improvements  shall  our  rewards  of  grace  be. 
 
 VI.  To  show  that  the  non-improvement  of  the  least  talent  God  hath  given  us,  will  be 
 the  final  cause  of  the  condemnation  of  the  sons  of  men.     So  much  to  the  scope. 
 
 The  chief  parts  of  this  parable  are, 
 
 1.  To  show  what  is  meant  by  the  kingdom  of  heaven. 
 
 2.  Who  this  man  is  that  is  said  to  go  into  a  far  country. 
 
 3.  What  may  be  meant  by  his  servants. 
 
 4.  What  by  his  journey. 
 
 5.  What  may  be  meant  by  the  talents. 
 
 6.  ^Vllat  by  his  retm-ning  again. 
 
 7.  And  what  by  his  calhng  them  unto  account. 
 
 First,  "  The  kingdom  of  heaven  is  like,"  &c.,  here  (as  our  late  annotators  "if^P^""" 
 observe)  the  kinordom  of  heaven  is  the  osconomy  of  God's  providence  in  the  See  Pooi-s 
 gospel  dispensation.  on  this 
 
 "  Is  as  a  man  travelling  into  a  far  country."  paiabie. 
 
 By  the  man  travelling  into  a  iar  country,  is  meant  our  Ijord  Jesus  Christ, 
 who  is  Lord  Treasurer,  and  Dispenser  of  all  the  Father  hath,  or  doth  bestow  upon  the  chil- 
 dren of  men. 
 
 "  Who  called  his  own  servants." 
 
 By  his  sei-vants  some  think  are  only  meant  the  members  of  the  visible  church ;  but  I 
 see  no  reason  to  restrain  the  sense  so,  but  that  more  generally  all  men  may     j^,,  „g„  „g 
 be  hereby  comprehended,  both  the  godly  aud  ungodly,  or  those  in,  and  those     ^^^^^^f^.^ 
 out  of  the  pale  of  the  visible  church.  servants. 
 
 1.  For  all  men  may  be  called  the  servants  of  Christ,  he  is  Lord  of  all,  though  most  of 
 the  sons  of  men  are  unfaithful  servants  to  him. 
 
702  THE   PARABLE  OF   THE   TALENTS   OPENED.  [bOOK   III. 
 
 2.  All  men  receive  all  tilings  whatsoever  they  have,  or  do  possess  from  Jesus  Christ ; 
 and  every  thing  is  the  fruit  or  effect  of  his  purchase,  or  of  his  mediation,  anil  they  are  ei- 
 ther given  in  a  way  of  mercy,  or  judgment :  he  gave  all  men  their  beings,  their  souls,  and 
 the  faculties  of  theii-  souls,  their  riches,  their  possessions,  their  tim«,  theii-  strength,  and 
 their  days  upon  the  earth. 
 
 3.  Moreover  all  men  must  be  accoimtable  imto  our  Lord  Jesus  Christ ;  for  all  they 
 have  or  do  enjoy  at  the  last  day. 
 
 Secondly,  yet  more  especially  by  the  servants  here  may  be  meant,  the  members  of  the 
 visible  church,  or  such  who  are  called  into  his  house. 
 
 1.  For  these  in  an  especial  manner  may  be  called  his  servants,  they  being  called  by  his 
 word  and  ministers  into  liis  service,  to  labour  in  his  vineyard. 
 
 2.  Because  such  do  in  an  especial  manner  profess  that  he  is  their  Lord  and  Master,  or 
 that  they  are  his,  and  no  more  their  own. 
 
 3.  They  are  his  by  the  Father's  free  donation,  (though  not  all)  "  The  Father  gave  them 
 me,"  John  xvii.  2. 
 
 4.  His  by  purchase,  "  Ye  are  bought  with  a  price,  be  ye  not  the  servants  of  men,"  1 
 Cor.  vii.  23.  Do  not  serve  your  lusts  to  please  wicked  men,  or  serve  men  in  disobeying 
 your  great  Master,  who  purchased  you  with  his  own  blood. 
 
 5.  They  may  be  said  to  be  his  servants  as  being  hired  by  him,  which  hiring  denotes  his 
 winning  their  hearts  over  to  him  in  love  to  serve  him,  though  may  be  some  had  an  eye  to 
 something  else,  viz.,  they  pretend  to  serve  him,  but  it  is  out  of  byends  ;  it  is  more  to 
 serve  themselves  than  to  serve  Jesus  Christ. 
 
 6.  They  that  are  smcere,  may  be  called  his  servants  by  way  of  resignation  of  themselves 
 to  him,  and  to  his  semce. 
 
 "  Travelling  into  a  far  coiuitry."' 
 
 By  the  journey  into  a  far  country  is  meant  no  doubt  Christ's  going  to  heaven,  or  being 
 absent  as  to  his  bodily  presence  from  his  people  on  earth,  untU  he  comes  again  at  the  last  day. 
 
 "  And  delivered  to  them  his  goods,"  &c. 
 What  the  -'■•    Some  would  have  these  talents  intend  only  common  gifts,  exclusive  of 
 
 goods  are         Chi'ist's  Special  saving  grace,  but  for  what  reason  they  so  take  them  I  know  not. 
 deiivereTto  2.  Some  men  have  had  strange  apprehensions  about  these  talents ;  one 
 
 his  servants,      thinks  the  ten  commandments  are  meant  hereby  ;  others  the  five  books  of 
 Moses,  others  the  five  senses. 
 
 (1.)  But  doubtless  the  talents  may  be  considered  more  generally,  (as  the  servants  may 
 intend  all  men.)  1.  The  soul  and  all  his  faculties,  judgment,  wit,  conscience,  the  affections, 
 memory,  and  all  the  powers  and  passions  of  the  soul,  with  all  natural  habits,  hiuaan  en- 
 dowments, and  acquired  parts,  learning,  knowledge,  and  means  of  knowledge,  together 
 with  riches,  honoui-,  and  chgnity,  &c.,  for  these  may  all  be  called  Christ's  goods,  and  are  as 
 talents  given  by  him  to  be  improved  to  his  gloiy  and  their  own  good. 
 
 (2.)  Also  by  some  of  these  talents  maybe  meant  those  spiritual  gifts,  which  when  Christ 
 "  ascended  up  on  high,  he  gave  to  men,"  Eph.  iv.  8.  For  evident  it  is,  the  gi-eat  Lord  di- 
 videth  his  goods  to  his  servants  (as  our  annotators  note)  unequally,  according  to  Ms  own 
 good  pleasm-e  and  sovereignty  ;  and  that  not  only  natural  Ught,  knowledge  and  abilities, 
 but  also  riches  and  honours,  &c.,  and  spiritual  gifts  also  :  and  some  have  more,  and  some 
 less  than  others. 
 
 (3.)  And  shall  we  think  that  the  chiefest  of  all  Christ's  goods  are  not  here  at  all  meant, 
 I  mean  that  gi-eat  gift  and  talent  of  special  and  saving  gi-ace  ;  for  doth  not  these  servants 
 among  others  comprehend  Christ's  own  beloved  domestic  servarjts,  and  did  he  not  give  to 
 them  this  choice  part  of  his  goods,  which  tliey  are  to  improve  with  all  faithfulness?  Why 
 should  any  once  suppose  this  gift  or  talent  not  to  be  here  comprehended  ? 
 
 (4.)  The  holy  gospel  and  the  sacred  doctrine  thereof,  with  all  seasons  and  gi-acious  op- 
 portunities, spiritual  illuminations,  convictions  and  operations  of  the  Spirit,  may  be  also 
 comprehended  by  these  talents,  or  by  some  of  them. 
 
 (5.)  Spiritual  privileges,  dignities,  and  prerogatives,  which  some  men  in  the  church  re- 
 ceive from  Christ  above  others,  may  also  be  hereby  intended  ;  some  are  pastors,  teachers, 
 deacons,  and  are  made  rulers  in  the  house  of  God,  and  are  not  these  talents  given  to 
 them  to  improve  to  the  glory  of  Jesus  Christ,  and  profit  of  his  church  ? 
 
 (6.)  The  holy  sacraments,  and  aU  tlie  ordinances  and  disciplme  of  the  house  of  God  arc 
 also  glorious  talents,  with  an  able  and  painful  ministry,  "  Whether  Paul,  or  ApoUos,  or 
 Cephas,  all  are  yours,"  1  Cor.  iii.  22,  all  as  rich  and  glorious  talents  are  given  unto  you. 
 
 Quest.     "  Are  not  all  the  talents  of  the  same  kmd  and  species,  though  some  had  more, 
 
SEBM.  XXVII.]        THE  PABABtE  OF  THE  TALENTS  OPENED.  703 
 
 and  some  less,  they  are  called  pounds,  also  theLoid'sgoods.and  his  money,"  Luke  xix.  12, 13. 
 
 Answ.  The  Arminians,  (who  seem  to  make  gi-eat  use  of  this  parable,  to     Taionta  not 
 confirm  their  corrupt  notions)  would  have  all  the  talents  of  the  same  nature     aUoftiie 
 or  quality  ;  viz.,  that  tliey  comprehend  such  grace  as  is  sufficient,  being  im-     s"™"  "P^cies. 
 proved  to  save  every  man  and  woman  in  the  world,  and  that  eternal  life  is  entailed  to  the 
 improvement  of  these  talents ;  wliich  error  I  shall  detect  before  I  close  with  this  parable. 
 
 For  though  the  non-improvement  of  the  one  talent  is  the  cause  of  his  damnation,  who 
 had  it  given  to  him,  yet  the  improvement  of  it  could  not,  cannot  save  him. 
 
 These  talents  certainly  are  not  all  of  the  same  species  and  kind,  neither  can     Reasons    to 
 
 they  be  supposed  so  to  be  ;  provided  by  the  servants  are  meant  all  mankind,  for,     fern" are" not 
 
 i.  Have  the  Heathens,  the  Indians,  or  Paffans,  the  same  talents  as  to  species,     a'lofthe 
 .  ,     ,  ^1    •      1      ,      ■  ,,    •    ■        .^       I  same  species. 
 
 With  those  talents  Christ  hatli  given  to  true  Cmistians  .'     Are  the  sun,  moon, 
 
 and  stars,  and  works  of  creation  and  providence,  or  the  natural  light  that  is  in 
 
 their  consciences,  (or  law  of  God  in  their  hearts)  of  the  same  nature  or  kind  with  the  gospel 
 
 and  glorious  ministration  thereof. 
 
 2.  Is  common  grace  of  the  same  kind  with  special  and  saving  grace  ? 
 
 3.  If  all  the  talents  which  are  given  unto  all  men,  were  of  one  and  the  same  quality,  it 
 would  follow  then  that  God  hath  no  special  love  to  some  men  more  than  unto  others,  wliich  is 
 directly  contrary  to  his  blessed  word. 
 
 Did  not  God  love  Jacob  more  and  better  than  he  loved  Esau,  and  gave  him  talents  that 
 "Were  of  a  far  more  excellent  nature  than  those  which  he  gave  to  Esau  ?     And  did  not  God 
 love  the  offspring  of  Abraham,  or  the  chddreu  of  Israel  better  than  all  the  people 
 that  then  lived  on  the  earth  :  and  also  give  to  them  quite  dift'erent,  and  more     s.     ■  '  ■  ~ 
 choice  talents  than  he  gave  unto  any  other  people  under  that  dispensation  ? 
 
 4.  Doth  not  Paul  say,  "  Having  then  gifts  differing  according  to  the  grace  that  is  given 
 to  us,"  Kom.  xii.  6.  Grace  differs  from  other  spiritual  gifts,  and  though  some  gifts  may  not 
 differ  in  their  quality  in  one  respect,  yet  true  and  saving  grace  is  a  more  excellent  wg^y,  or 
 far  exceeds  all  gifts,  howsoever  different  they  may  seem  to  be  in  themselves. 
 
 5.  If  all  men  have  received  the  same  talents  with  true  believers;  then  all  mankind  have 
 received  the  Holy  Spuit,  which  om-  Lord  Jesus  Christ  says  "  the  world  cannot  receive,"  John 
 xiv.  17.  And  Paid  saith,  that  "  the  natural  man  receiveth  not  the  things  of  the  Spirit,  nei- 
 ther can  he  know  them,"  1  Cor.  ii.  14. 
 
 6.  If  the  talents  which  Christ  hath  given  to  all  men,  are  of  one  and  the  same  nature  or 
 kind,  then  all  men  have  received  true  grace,  as  well  as  true  beUevers ;  and  if  so,  then  it 
 will  follow  all  people  shall  be  saved,  for  I  challenge  all  men  in  the  world  to  give  an  instance 
 of  any  one  person  that  received  true  gi'ace,  who  hid  it,  or  totally  neglected  the  improvement 
 thereof,  and  so  perished  eternally ;  and  if  a  man  may  receive  saving  grace,  and  yet  be  damned, 
 let  it  not  be  called  savuig  grace  any  more. 
 
 7.  If  all  the  talents  are  of  one  and  the  same  kind,  and  salvation  depends  upon  the  im- 
 provement of  these  talents,  then  eternal  life  is  not  of  the  free-grace  of  God,  nor  the  gift  of 
 God,  but  it  is  of  man's  free-will,  or  wrought  out  as  the  reward  of  man's  own  labour,  pains, 
 and  improvements,  and  so  he  who  is  saved  hath  wherewith  to  glory  or  boast,  but  in  our 
 salvation  all  boasting  is  utterly  excluded,  Rom.  iii.  27. 
 
 I  must  needs  confess  (could  I  believe  with  some  men)  that  none  of  these  talents  do  con- 
 sist of  saving  grace,  or  comprehend  the  Holy  Spirit  and  graces  thereof,  then  they  may  be 
 all  one  kind,  namely  natural,  acquired,  or  common  gifts,  which  I  call  one  and  the  same  as 
 to  quality,  though  they  inay  differ  in  some  respects)  because  carnal  men  and  hypocrites,  or 
 such  that  perish,  may  receive  them  ;  for  howsoever  gifts  or  talents  may  differ,  yet  I  dis- 
 tinguish them  under  these  two  heads,  viz.,  common  and  special,  or  spii'itual  ^^^  50^, 
 gifts  and  saving  grace.  wn(i*'''^'^"°f 
 
 But  as  I  have  newly  hinted,  it  may  seem  strange  that  our  Lord  at  this     talents, 
 time,  when  he  speaks  of  giving  forth  his  treasure,  his  goods,  his  money  to  the 
 sons  of  men,  upon  his  ascension  or  going  to  heaven,  should  not  mean  or  refer  in  the  least 
 to  his  chiefest  goods  or  treasure  in  these  talents,  which  he  is  said  to  give,  and  promised  to 
 give  when  he  went  away  ;  therefore  I  am  of  the  same  judgment  or  opinion  in  respect  to 
 these  talents,  with  om-  late  annotators :  Take  what  they  say,  "  I  see  no  reason  (saith  he) 
 to  restrain  these  gifts  to  such  that  flow  fn^m  Christ  as  Mediator,  but  rather     p^^y^  j^^_ 
 choose  to  interpret  it  generally  of  all  the  gifts  of  God,  whether  of  providence     "ot-  on 
 or  gi-ace,  whereas  ver.  15,  it  is  said  this  man  divided  his  goods  to  his  servants 
 unequally,  to  one  five,  to  another  two,  and  to  another  one,  to  every  man  according  to  his 
 several  ability.     It  signifies  only  God's  unequal  distribution  of  his  gifts  to  the  children  of 
 
704  THE.  PARABLE   OF   THE   TALENTS   OPENED.  [bOOK  III. 
 
 men,  according  to  his  own  good  pleasure,  whicli  is  true  both  concerning  natural  parts,  as 
 wit,  uuderstaiidiiig,  judgment,  memory,  as  concerning  those  the  Heathen  call  good  things, 
 as  riches,  honours,  and  dignities,  under  which  notion  also  come  all  acquired  habits  or  en- 
 dowment's, such  as  learning,  knowledge,  moral  habits,  &c.,  which  though  acquired  are  gifts, 
 because  it'is  the  same  God  who  gives  us  power  to  get  wealth,  as  ]\Ioses  speaks,  who  gives 
 men  power  also  to  get  knowledge,  Deut.  viii.  18,  and  upon  study  and  meditation  to  com- 
 prehend the  natm-e  and  causes  of  things— or  the  gifts  of  more  special  Providence,  or  dis- 
 tinguisliing  grace,"  &c.  They  bring  in  special  divine  and  distmguishiug  grace  are  here 
 comprehended,  &c.  ,•,,.,         m 
 
 "  And  after  a  long  time  the  Lord  of  those  servants  comes  to  reckon  with  them,    ver.  19. 
 
 By  this  great  man's  coming  again  to  reckon  with  his  servants,  is  meant  our  Lord's  com- 
 ing at  the  end  of  the  world  to  judge  all  mankind,  both  the  quick  and  the  dead.  Christ, 
 my  brethren,  will  come  again,  he  will  return,  though  the  time  seems  long ;  this  denotes 
 his  descensio'n,  as  his  going  a  long  journey  into  a  far  country,  denoted  his  ascension  up 
 into  heaven :  "  This  same  Jesus  whicli  is  taken  up  from  you  into  heaven,  shall  so  come  in 
 like  manner  as  ye  have  seen  hun  go  into  heaven,"  Acts  i.  11.     That  is, 
 
 1.  Visibly :  "  Every  eye  shall  see  him,"  Eev.  i.  7. 
 
 2.  In  a  cloud. 
 
 3.  By  his  own  power. 
 
 4.  AVith  the  like  majesty. 
 
 5.  With  the  same  body,  though  more  glorious,  for  he  shall  come  in  the  glory  of  the 
 Father  with  all  the  holy  angels. 
 
 And  then  he  will  reckon  with  these  servants,  (i.  e.,1  he  wiU  call  them  all  to  an  account 
 about  the  improvement,  or  the  non-improvement  of  those  talents  given  to  them.  Now, 
 since  the  scriptm-e  saith,  all  men  shall  be  brought  before  the  judgment  seat  of  Christ,_  to 
 give  an  account  unto  him  !  and  here  is  no  mention  made  of  any  that  he  will  reckon  with, 
 but  these  servants ;  I  conclude,  these  servants  include,  or  comprehend  all  mankind. 
 
 APPLICATION. 
 
 1.  We  infer  from  hence,  that  all  good  gifts,  or  whatsoever  any  have  received  or  do 
 possess,  they  received  it  from  the  Lord  Jesus  Christ ;  "  What  hast  thou  which  thou  hast 
 not  received  ?"  1  Cor.  iv.  7,  what  of  natural  or  spiritual  abilities?  it  is  applicable  to  all 
 good  things,  and  it  is  according  to  Christ's  gift,  or  his  giving,  that  one  man  differs  from 
 another ;  if  one  hath  saving  grace,  saving  knowledge,  or  understands  the  mysteries  of  the 
 kingdom'  of  heaven,  it  is  because  that  grace,  that  light  and  knowledge  is  given  to  him, 
 whfch  may  not  be  given  to  another :  "  Unto  you  it  is  given  to  know  the  mysteries  of  the 
 kingdom  of  heaven,  but  to  them  it  is  not  given,"  Matt.  xiii.  11.  Many  have  the  gospel 
 in  the  notion,  or  history  of  it,  and  they  can  preach  it  to  others  ;  talk  and  discourse  about 
 it  but  have  no  saving  or  experimental  knowledge  of  the  mysterious  power  and  efficacy  of 
 it' upon  their  own  hearts :  "  I  thank  thee,  0  Father,  Lord  of  heaven  and  earth,  because 
 thou  hast  hid  these  things  from  the  wise  and  prudent,  and  hast  revealed  them  unto  babes. 
 Even  so  Father,  for  so  it  seems  good  m  thy  sight,"  Matt.  xi.  25,  26.  How  absurd  is  it 
 for  any  to  affiim,  aU  receive  like  talents,  as  to  their  nature  or  quality,  or  that  men  may 
 by  improvement  of  common  light,  and  the  means  of  grace  God  afl'ords  them,  gam  saving 
 or  special  grace  ;  no  no,  "  it  is  not  of  him  that  wiUeth,  nor  of  him  that  runneth,  but  of 
 God  that  sheweth  mercy,"  Rom.  ix.  16.  God  gives  to  every  one  according  unto  his  own 
 sovereign  will  and  pleasure. 
 
 TiTie,  God  directeth  men  to  improve  aU  means  of  light,  grace,  and  knowledge,  but  an 
 heart  and  power  to  do  it  is  as  much  the  gift  of  God  as  the  means  itself,  or  else  it  is  not 
 God  that  makes  the  chfference  which  is  in  one  from  another ;  nor  is  it  of  God's  free  gi-ace, 
 but  of  man's  free  wiU :  "  God  opened  Lydia's  heart,  that  she  attended  upon  what  Paul 
 preached,"  Acts  xvi.  14.  ,        i       i   t     i  ■  i   • 
 
 2.  We  infer,  that  some  men  receive  not  only  more  than  others,  but  also  that  wlucli  is 
 far  better  as  to'  its  kmd  or  quaUty ;  some  have  more  riches,  more  honours,  greater  dignity  ; 
 some  receive  more  common  light  and  knowledge,  have  larger  souls,  or  greater  capacities 
 than  others,  and  some  have  more  spiritual  knowledge,  gi-eater  spiritual  gifts,  and  some 
 have  more  divine  and  special  gi-ace ;  it  is  as  God  is  pleased  to  give  to  every  man. 
 
 3.  We  may  also  infer  from  hence,  that  such  who  do  receive  not  only  common  gifts,  com- 
 mon light  and  knowledge,  but  also  the  special  grace  of  God,  they  do  carefully  improve 
 those  talents,  though  not  all  with  like  care  and  faithfulness  ;  for  though  he  that  received 
 the  five,  and  he  that  received  the  two,  are  said  proportionably  to  make  uoprovement,  yet 
 
SIDM.   XXVn.]  THE   PARADLE   OF   THE   WISE    AND   FOOLISU   VmCIXS.  705 
 
 we  are  not  to  tliinlc  tlierebj',  that  all  that  are  faithful  servants,  or  that  are  true  Christians, 
 do  with  like  diligence,  care,  and  faithfulness  acquit  themselves !  parables  thus  run  nut  on 
 all  four,  yet  it  cannot  be  denied,  that  any  person  who  receives  the  tah'Ut  of  saving  grace, 
 utterly  and  finally  neglectetli  the  improvement  thereof,  so  as  to  be  found  at  the  last  day 
 a  wicked  and  sluthful  servant ;  for  tlirn  it  would  follow,  that  true  believers  may  totally 
 and  linally  I'all  away  from  grace,  which  is  a  grand  error  for  any  to  altirm. 
 
 Neither  are  we  to  conclude  from  tliis  parable,  that  always  such  who  have  most  given  to 
 tliem,  do  make  the  best  improvement  of  tliem  ;  for  as  common  experience  proves 
 the  contrary,  so  oui'  Saviour  shows  that  some  are  faithful  in  the  least,  and  others  in  the 
 most. 
 
 4.  We  may  also  learn  from  hence,  that  according  to  the  nature  and  quantity  of  those 
 talents,  Jesus  Christ  is  pleased  to  bestow  upon  all  persons,  he  expecteth  tlieir  utmost  im- 
 provement of  them,  where  he  gives  much,  the  improvement  of  much. 
 
 They  that  have  store  of  earthly  riches,  small  improvement  of  them  is  not  sufficient,  per- 
 haps a  man  of  small  parts,  knowledge,  and  ability,  may  be  more  useful,  or  do  more  good 
 than  he  which  hath  received  far  greater  parts,  or  more  knowledge,  and  abitities,  and  so 
 may  he  that  hath  received  but  a  small  p(n'tion  of  earthly  riches,  he  may  give  more  to  the 
 poor  saints,  or  to  support  the  ministry  and  common  interest  of  Christ,  than  some  who  are 
 very  rich,  or  that  have  much  of  the  world  ;  and  this  indeed  to  our  sorrow  on  the  one  hand 
 we  have  often  seen,  which  as  it  is  a  high  commendation  in  the  one  sort,  so  it  is  a  great 
 shame  to  the  other.  How  did  our  Lord  praise  or  conmieud  the  poor  widow,  who  cast  into 
 the  treasure  two  mites,  even  all  her  substance,  he  declared  that  she  had  done  more  than 
 them  all,  though  some  of  them  might  cast  in  great  sums  out  of  their  vast  stocks. 
 
 5.  Moreover,  we  infer,  that  he  (or  such)  that  received  but  one  talent,  who  did  not  im- 
 prove that  one,  that  one  talent  could  not  be  a  talent  of  saving  grace  ;  because  no  man  that 
 ever  did  receive  a  talent  of  saving  grace,  ever  proved  a  wicked  and  slothful  servant,  and 
 BO  perished  for  ever. 
 
 6.  Object.  Did  not  the  Lord  design  good  to  him  to  whom  he  gave  but  one     improve  it. 
 talent  ?  and  was  he  not  capable  to  improve  that  one?  if  neither  of  these  be  granted,  it  will 
 follow  that  he  designed  the  greatest  evU  unto  him  ? 
 
 1.  Answ.  I  answer.  No  doubt  but  his  Lord  did  design  good  to  him,  for  God  is  good  to 
 all,  he  out  of  his  common  goodness  imparts  his  blessings  and  good  things  to  all  men ;  the 
 sun  and  showers  that  fall  from  heaven,  and  fruitful  seasons,  are  blessings  Ciud  bestows 
 upon  all  maid-cind,  and  this  for  their  gooil,  his  tender  mercy  is  over  all  his  works. 
 
 But  there  is  not  like  good  things  given  to  aU,  nor  are  all  good  things  that  God  gives 
 designed  to  the  same  end,  nor  do  they  proceed  from  hiui  as  the  effects  of  the  same  love  ; 
 certainly  there  was  in  God  a  more  special  and  peculiar  love  to  some  from  everlasting  than 
 to  others ;  and  so  his  design  in  giving  his  Spirit,  his  grace,  his  special  grace  to  some,  was 
 for  a  higher  good  to  them,  than  ever  he  designed  in  giving  to  others  ;  the  great  Turk  hath 
 vast  dominions,  grandeur,  and  riches,  and  God  gives  men  of  the  world  their  portion  in  this 
 life.  Besides,  who  can  frustrate  God  in  his  designs  and  purposes  ?  but  if  God  in  giving 
 the  gospel  to  many  thousands,  designed  absolutely  to  effect  the  salvation  of  theiu  all,  but 
 the  wills  of  some  complying  not,  his  design  is  frustrated,  as  if  the  will  of  men  may  con- 
 tradict God's  will  in  his  absolute  designs  and  purposes. 
 
 2.  We  readily  grant,  that  he  who  receives  but  one  talent,  may  and  ought  to  improve 
 it,  and  shall  be  coudeuined  for  the  nou  improvement  thereof,  he  not  being  faithful  in  that 
 which  was  least. 
 
 G.  Yet  this  ought  always  to  he  granted,  viz.,  that  a  heart  to  improve  each  talent,  which 
 God  is  pleased  to  give  to  any,  is  wliolly  from  God,  it  is  given  to  us  by  him  as  much  as  the 
 talent  itself:  "  For  he  worketh  in  us  both  to  will  and  to  do  of  his  good  pleasure,"  Phil.  ii. 
 ]3.  God  worketh  not  only  by  suasions  to  gain  our  assent,  but  by  a  special  energy  effect- 
 ing what  he  would  have  us  to  do,  in  a  victorious  and  efficacious  manner,  or  powerfully  in- 
 clining the  wills  of  his  elect ;  for  otherwise  they  would  resist  all  the  motions  of  his  Spirit, 
 and  all  arguments  or  suasions  would  be  as  ineffectual,  as  a  man  may  use  to  persuade  a 
 dead  man  to  rise  out  of  the  grave.  God  taketh  away  the  "  l-.eart  of  stone,  and  gives  a  heart 
 of  flesh,"  K/ek.  xi.  19,  cli.  xxxvi.  20,  causing  light  to  shine  out  of  darkness,  and  so 
 renewing  the  will,  and  destroying  the  enmity  tliat  is  therein;  by  which  it,  comes  to  pass 
 we  choose  that  which  is  good,  and  attend  upon  the  word  of  God,  and  arc  lu'lpcd  to  improve 
 those  talents  God  hath  given  to  us.  It  is  not  (as  one  observes)  that  man  may  only  be 
 able  to  will,  and  able  to  do,  but  God  worketh  in  us  both  to  will  and  to  do,  which  connotes 
 the  very  act  itself :  tliough  to  will  is  our  act,  as  to  live  is  our  life.    Lazarus  lived  (after 
 
706  THK  PARABLE  OF  THE  TALENTS  OPENED.  [bOOK  III. 
 
 he  was  dead)  and  tlie  ii/e  lie  had  was  his  life,  but  Christ  gave  it  tn  liim  in  a  supernatural 
 and  miraculous  manner;  so  we  will,  act,  and  do  by  virtue  of  the  same  almighty  Tower  in 
 all  things  that  are  truly  and  spirituaOy  good. 
 
 SEEMON  XXVIII. 
 
 Who  called  his  servants,  and  delivered  to  them  his  goods,  &c. — Matt.  xxv.  14,  15. 
 
 We  have  opened  divers  parts  of  the  beginning  of  this  parable,  and  have  sliowed  that  the 
 talents  are  not  all  of  one  kind,  or  of  the  same  species ;  what  though  talents  given  out  by 
 a  lord  to  his  servants  are  all  of  one  species,  all  that  ever  wrote  on  parables,  confess  they 
 run  not  always  so  on  all  four,  that  in  every  thing  there  must  be  an  exact 
 p  bi  s  f-  P^''''y ;  for  such  who  affirm  that,  will  run  into  great  errors  and  absurdities, 
 ten  run  not  But  to  proceed,  fi'om  the  exposition  I  have  given  you  of  the  last  day,  I  shall 
 
 on  all  four.  j^^^^  proceed  to  note  one  or  two  points  of  doctrine,  as  necessarily  rising  there- 
 from. 
 
 Doct.  That  God  doth  not  give  to  all  men  talents  ahke,  neither  in  respect  of  the  quality 
 nor  quantity  of  them. 
 
 He  that  shall  be  so  bold  as  to  deny  the  truth  of  this  proposition,  shows  no  small  igno- 
 rance, because  the  truth  thereof  (as  to  matter  of  fact)  the  whole  world  may  daily  see  most 
 evident  before  their  eyes,  yet  to  put  it  out  of  doubt. 
 
 1.  I  shall  endeavour  clearly  to  prove  this  great  truth. 
 
 2.  Give  some  reasons  why  the  Lord  doth  this. 
 
 I  shall  prove  it.  Pray  did  not  God  give  more  and  better  talents  unto  Abraham,  than 
 he  gave  to  multitudes  in  his  days  ?  also, 
 
 I)id  not  the  Lord  give  him  more  light  and  knowledge  in  divine  things,  than 
 God  doth  to  thousands ;  the  generality  of  the  world  in  his  days  had  no  more  knowledge 
 men  frreater  of  God,  SO  far  as  We  can  gather,  but  what  the  light  of  natural  conscience  by 
 tineu'isWne "  '^^  '^^'P  "^  ^^^  things  of  the  visible  creation,  and  common  providences  of  God 
 gifts,  and  discovered  to  them.  But  God  called  him  out  of  the  idolatrous  world,  and  in 
 fer  in  "kfnd  ^  supernatural  manner  revealed  himself  unto  him,  and  gave  himself  to  him 
 from  what  to  be  his  God,  and  entered  into  covenant  with  him  and  all  his  true  spiritual 
 seed,  giving  by  free  promise  an  assurance  of  Jesus  Christ,  who  should  be  born 
 of  his  seed,  and  eternal  life  through  the  same  blessed  Jesus ;  was  not  this  a  different  talent 
 in  specie,  better  in  quaUty,  and  more  in  quantity,  than  he  gave  to  the  rest  of  mankind  ? 
 For 
 
 1.  Had  not  Abraham  special  gi-ace  given  to  him,  or  the  faith  of  God's  elect,  which  is 
 a  most  precious  thing  in  respect  of  the  nature  thereof? 
 
 Did  not  God  give  him  a  special  interest  in  himself:  "  Fear  not,  Abraham,  I  am  thy 
 shield  and  thy  exceeding  great  reward,"  Gen.  xv.  11.  Did  God  give  liimself  to  all  the 
 people  of  the  world  in  that  sense  in  Abraham's  days  7^  No,  none  dare  affirm,  that  he  did 
 give  that  talent,  that  promise,  that  covenant,  that  grace,  nor  that  special  interest  in  him- 
 self, but  to  a  few  of  his  natural  seed,  even  to  none  of  them,  but  the  elect  that  were  among 
 them  only. 
 
 2.  Did  God  give  Christ  or  the  knowledge  of  Christ,  (to  come  and  to  suffer  death  for 
 his  elect  seed)  to  all  people  then.  "  Your  father  Abraham  rejoiced  to  see  my  day,  and  he 
 saw  it  (saith  the  LordJ  and  was  glad,"  John  viii.  56.  He  saw  my  coming  in  the  flesh, 
 and  my  dying  for  his  sins  on  tlie  cross,  and  the  publication  of  the  gospel  in  all  nations,  that 
 in  me  all  that  believe  may  be  blessed. 
 
 3.  Did  not  God  also  give  giealer  talents,  yea,  better  in  kind,  and  more  in  quantity,  to 
 all  his  natural  seed,  than  he  gave  to  all  other  nations  and  people  of  the  earth.     For 
 
 1.  Did  not  God  enter  into  a  legal,  external  and  relative  covenant  with  Abraham's  natu- 
 ral seed,  as  such,  and  gave  them  the  promise  of  the  land  of  Canaan,  and  the  rite  of  circum- 
 cision to  all  his  male  chddren  that  sprang  from  his  loins  by  Isaac,  as  a  sign  or  token  of 
 that  covenant  upon  their  performance  of  the  federal  conditions  proposed  to  them,  unto  which 
 they  subscribed  or  restipulated,  and  engaged  to  perform  on  their  parts  :  fur  evident  it  is 
 that  the  covenant  God  made  with  his  natural  or  fleshly  seed  as  such,  was  upon  mutual  re- 
 stipulation,  they  being  obliged  to  chscharge  the  federal  contUtions,  on  pain  of  being  cut  ofl'; 
 
SERM.   XXVIU.]  THE   PAUABLE    OF    THE    TALENTS    OP]  Nl'l).  707 
 
 which  shows  that  covenant  made  with  them,  as  so  considered,  was  not  tlie  covenant  of 
 grace,  for  that  was  only  by  free  promise,  and  only  made  to  tlie  true  seed  who  were  heirs 
 of  the  special  promise,  and  could  not  be  disinherited  without  God's  violation  of  his  word 
 and  oath  to  Abraham,  and  to  all  them  in  him  who  wore  ordau)ed  unto  eternal  life,  as  the 
 apostle  proves. 
 
 2.  Did  not  God  give  to  the  nafuial  seed  of  Abraham  his  holy  and  visible  worship,  and 
 constituted  them  his  own  visible  chunh,  and  gave  them  his  laws  and  ordinances?  Were 
 not  these  things  the  Lord's  goods,  or  talents  given  to  them  his  servants,  and  were  not  they 
 different  in  nature,  kind,  or  quality  to  all  whatsoever  he  gave  to  any  other  people  of  the 
 world  at  that  time  ? 
 
 III.  Did  uut  God  give  to  Isaac  more,  and  better  talents,  and  quite  different.     The  jews  or 
 or  of  a  couti-ary  species  to  those  he  gave  to  Ishraael  1     Did  God  give  and     faeUiad'ta^ 
 confirm  the  covenant  of  grace  to  Ishmael,  or  give  him  his  saving  grace,  and     j<!n'8"iat 
 the  promise  of  himself,  which  precious  talents  he  gave  to  Isaac  ?  or  did  God    specie, 
 give  to  Esau  the  same  talents  in  kind  or  specie  which  he  gave  to  Jacob  ?  the 
 
 one  ha<.l  the  blessings  of  the  tat  things  of  the  earth,  the  other  he  gave  the  fat  things  of  the 
 covenant  of  grace,  and  of  eternal  glory  in  heaven. 
 
 IV.  And  when  we  come  to  iloses"  days,  did  not  God  give  to  the  whole  people  of  Israel, 
 talents  different  in  kind  to  any  he  gave  to  the  Gentile  nations  ?  or  doth  not  the  true 
 church  state  and  visible  worship  of  God,  and  all  the  laws  and  ordinances  of  God  under  that 
 dispensation,  difi'er  in  kind  from  what  the  Heathen  world  received  for  near  two  thousand 
 years  ?  "  What  people  have  laws  and  statutes  so  righteous  as  this  law  is  ?  "  Deut.  iv.  8. 
 "  Or  what  nation  is  su  great,  who  hath  God  so  nigh  unto  him,  as  tlie  Lord  our  God  is  in 
 all  things  that  we  call  upon  him  for?"  ver.  7.  Were  these  talents,  given  to  God's  ser- 
 vants, or  no  talents  ?  and  if  talents,  and  the  Lord's  goods,  how  diiferent  were  they  from 
 what  any  other  people  had !  "  He  showeth  his  word  unto  Jacob,  his  statutes  and  his 
 judgments  to  Israel, — he  hath  not  dealt  so  with  any  nation,  as  for  his  judgments  they  have 
 not  known  them.     Praise  ye  the  Lord,"  Psal.  cxlvii.  19,  20. 
 
 Moreover,  doth  not  Paul  say  upon  this  very  account  the  Jews  had  the  advantage  of  the 
 Gentiles,  viz.,  "  Because  unto  them  were  committed  the  oracles  of  God,"  Rom.  iii.  2. — 
 And  not  only  so  (for  we  will  admit  the  ten  commandments  do  not  differ  in  land  to  the  law 
 or  light  witliin,  or  law  of  God  written  in  the  hearts  of  all  mankind.)  "  But  unto  them 
 pertaineth  the  adoption,  and  the  gloi-y,  and  the  covenants,  and  the  giving  of  the  law,  the 
 service  of  God,  and  the  promises,"  Rom.  ix.  4.  Sure  many  of  these  were  different  talents, 
 or  of  another  kind  to  those  the  Gentiles  had. 
 
 IV.  Let  us  come  unto  the  New  Testament  times.  Pray  did  not  our  Lord  give  talents 
 of  a  quite  different  nature  to  his  disciples,  than  any  he  gave  to  others  ?  and  were  they  not 
 quite  of  another  kind,  and  of  a  far  more  excellent  quahty  than  what  Clu'ist  gave  to  such 
 who  refused  to  be  his  disciples  ?  "  It  is  given  to  you  to  know  the  mysteries  of  the  king- 
 dom of  heaven,  but  to  them  it  is  not  given."  Ajid  yet  will  any  affirm  the  talents  to  all 
 men  are  of  the  same  species,  or  kind  ? 
 
 2.  Did  not  the  Lord  Jesus  give  the  Holy  Spuit  unto  those  servants  ?  or 
 is  the  Holy  Ghost  in  its  blessed  saving  operations  and  influences  thereof  given     The  Holy 
 to  all  men?  have  all  a  spiritual  vital  principle  in  them,  or  union  with  Christ?     vSiguraee**" 
 are  all  renewed  and  sanctified  ?     The  Spirit  and  the  graces  of  the  Spirit  cer-     T*^  taieuu 
 tainly  are  talents  given  to  some  of  Christ's  servants,  even  to  all  that  are  his     eome. 
 faithful  sers'ants,  and  are  these  the  same  in  nature  or  quality  with  what  is 
 given  in  common  to  all  men  ? 
 
 V.  To  come  to  matter  of  fact  in  our  days. 
 
 1.  Hath  not  God  given  quite  dift'erent  talents  to  some  nations  than  what 
 
 he  hath   at  this  present  time  given  to  others,  or  to  the  Pagan,  Mahometan,     England 
 and  anticluristian  world  ?     Have  they  the  gospel  given  to  them  as  England     '>a'''  taicnu 
 hath  ?  or  is  the  gospel  no  talent  given  to  some  of  God's  servants  ?  if  a  talent,     from  most 
 a  great  talent,  doth  it  not  difi'er  in  specie  to  those  talents  God  hath  given  to     "ifc'^'iriaf 
 the  Heathen  world  ?     0  what  nation  hath  such  light  of  the  gospel,  such  clear 
 knowledge  of  Christ,  and  of  gospel  truths  and  mysteries  ?  as  also  sweet  and  peaceable  sea- 
 sons of  worship,  as  well  as  the  gospel  chiuxh,  and  true  gosijel  worship  and  holy  ordinan- 
 ces. 
 
 2.  Moreover,  doth  not  God  give  better  talents  (excelling  in  their  nature  or  quality)  to 
 some  people  in  England  and  other  nations,  than  he  gives  to  many  who  dwell  here  ?  All 
 perhaps  have  the  gospel,  but  all  have  it  not  (in  many  parts  and  corners  of  this  nation)  in 
 
 2  z  2 
 
708  THE  PARABLE  OF  THE  TALENTS  orEKED.  [eOOK  HI. 
 
 that  clear  revelation  of  it,  as  some  cities  and  towns  have  of  it.  Besides,  where  the  gospel 
 is  clearly  and  powerfully  preached,  yet  many  have  it  hut  in  word  only ;  and  indeed 
 none  but  the  elect  have  it  in  the  power  of  it ;  for  if  it  is  by  the  power  of  the  gospel 
 coming  upon  men's  souls,  the  elect  are  known  from  others  ;  then  what  I  say  clearly 
 follows.  And  that  this  is  a  great  truth,  see  what  the  apostle  saith.  "  Knowing  bre- 
 thren beloved,  your  election  of  God,  for  our  gospel  came  not  unto  you  in  word  only, 
 but  also  in  power,  and  in  much  assurance,"  &c.,  1  Thess.  i.  4,  5.  By  this  Paul  knew 
 they  were  elected.  Now  is  not  that  divine  power  God  puts  forth  npon  the  souls  of  men 
 a  quite  diiferent  thing,  and  a  far  greater  blessing,  than  to  have  the  gospel  in  word  only  ? 
 Multitudes  have  the  outward  word,  but  few  have  the  inward  power.  Though  many  have 
 the  gospel  of  grace,  yet  but  a  few  have  the  grace  of  the  gospel  as  a  talent  given  unto  them. 
 VI.  To  sum  up  the  whole,  to  prove  all  men  have  not  talents  of  the  same  species,  con- 
 sider, God  gives  not  himself,  his  Son,  his  Spirit,  his  saving  grace,  light  and  knowledge 
 unto  all ;  God  gives  not  a  new  heart,  pardon  and  justification,  adoption,  communion,  peace, 
 true  consolation  unto  all :  now  smce  these  are  our  master's  goods  or  talents  given  to  some 
 which  so  vastly  difl'er  from  all  other  talents  whatsoever,  I  infer  the  talents  are  not  all  of 
 one  species  or  kind.     But  to  proceed. 
 
 Secondly,  I  shall  give  you  the  reasons  of  this,  or  show  you  why  God  gives  talents  that 
 difTer  in  specie  or  quality  to  others,  to  some  servants  only. 
 
 1.  Because  God  loves  some  persons  better  than  others,  shall  one  dare  to  say  that  God 
 loved  from  eternity  all  men  alike,  or  that  it  is  only  for  some  men's  doing  ivell  that  causeth 
 him  to  love  them  better  than  others ;  the  consequences  of  such  an  error  all  men  may  see 
 are  abominable. 
 
 But  to  prove  this,  tliat  it  is  from  his  love  to  some  that  he  gives  better  things,  and  bless- 
 ings unto  them.  Pray  what  was  the  cause  that  Joseph  gave  to  Benjamin  a  double  mess? 
 was  it  not  because  he  loved  him  better  than  his  other  brethren?  Even  so  God  loves  some 
 with  an  everlasting,  with  a  special  and  peculiar  love.  "  Yea,  I  have  loved  thee  with  an 
 everlasting  love,  therefore  with  loving-kindness  I  have  drawn  thee,"  Jer.  xxxi.  3.  If  God 
 loved  all  nations,  or  all  persons  in  all  nations  alike,  no  doubt  but  he  would  bestow  like 
 talents  of  peouhar  and  special  blessings  upon  them,  or  if  not  the  same  in  quantity,  yet  the 
 same  kind  or  quality ;  why  had  Jacob  difl'erent  blessings  from  Esau  ?  is  it  not  positively 
 said,  "  Jacob  have  I  loved,  and  Esau  have  I  hated  ?"  And  was  it  because  Jacob  had 
 done  something  to  procure  the  love  of  God  ?  No,  "  For  the  children  being  not  yet  born, 
 neither  had  done  any  good  or  evil,  that  the  purpose  of  God  according  to  election  might 
 stand,  not  of  works,  but  of  him  that  calleth."  Not  of  works,  that  is,  not  for  any  works 
 foreseen  in  Jacob,  but  merely  because  God  loved  him.  And  also  why  did  God  give  those 
 Deut  T"  6  pecidiar  talents  to  the  people  of  Israel  ?  The  Lord  showetli,  it  was  not  from 
 7,8.  '  '  anjihing  he  saw  Ln  them,  but  because  he  loved  them.  "  He  loves  and  hath 
 lipii-i-'i.  mercy  on  whom  he  will  have  mercy,"  E,om.  ix.  18. 
 
 2ndly.  Because  as  God  loved  some  ^\•ith  a  special  love,  so  them  he  also 
 elected,  or  choose  to  be  a  holy  people,  or  "  ordained  to  eternal  life,"  Actsxiii.  48;  this 
 is  the  prime  and  efficient  cause  of  all  special  favours  and  spiritual  blessings  any  receive. 
 "  Whom  he  foreknew  or  approved  of,  or  loved,  he  predestinated  to  be  conformable  to  the 
 image  of  his  Son,  and  whom  he  predestinated  them  he  also  called,"  &c.  Koni.  viii.  26,  30. 
 These  he  gives  the  choicest  and  richest  treasure  and  talents  unto. 
 
 3rdly.  Because  Jesus  Christ  died  only  to  save  some,  and  not  all  people  in 
 Christ  givfs  the  world.  "  His  name  shall  be  called  Jesus,  because  he  shall  save  Ids  peo- 
 choicer^ta?"  ple  from  then-  sins,"  Matt.  i.  21.  His  people,  that  is  God's  elect.  "  Thine 
 i™ts  to  iiomo  they  were,  and  thou  gavest  them  to  me,"  John  xvii.  G  ;  and  it  was  for  these  he 
 bccause'he  died  :  "  I  lay  down  my  life  for  my  sheep,"  John  x.  15.  "  He  purchased  the 
 aildnot  fo™^  church  with  his  own  blood,"  Acts.  xx.  28.  If  God  gave  Christ,  which  is  the 
 all.  greater  gift   for  all  men,  then  he  would  give  the  lesser  gifts  to  all  men; 
 
 all  should  then  have  equal  talents  in  kind  or  quality,  even  all  things 
 tending  to  make  them  truly  happy ;  this  is  the  apostle's  argument.  "  For  if  when 
 we  were  sinners  we  were  reconciled  to  God  by  the  death  of  his  Son,  much  more  being  re- 
 conciled we  shall  be  saved  by  his  life,"  Rom.  v.  10.  That  is,  through  his  intercession, 
 who  obtains  all  grace,  strength,  and  whatsoever  his  elect  want,  and  this  he  will  give  much 
 more.  A\'hat  God  give  Christ  to  die  in  the  stead  of  all !  what  a  gift  is  that !  and  will  he 
 not  give  tlie  gospel  to  multitudes  of  them,  nor  give  his  Spirit  nor  faith  to  apply  the  atone- 
 ment !  Sirs,  according  to  Arminian  notions,  Paul  was  out,  he  was  mistaken  ;  God  may  be 
 reconciled  to  all  mankind  by  the  death  of  his  Son,  he  doth  give  the  greater,  but  withholds 
 the  lesser.     But  see  how  our  apostle  again  confutes  their  notion,  "  He  that  spared  not 
 
SEnir.   XXVIII.]  THE   PAEAELE   OF    THE   TALENTS    OPENED.  709 
 
 his  o\vn  Son,  InU  tlclivered  him  up  for  us  all,  liow  sliall  he  not  with  him  freely  give  us  all 
 things  ?"  Eom.  viii.  32.  That  is,  all  things  "  that  pertain  to  life  and  godliness,"  2  Pet. 
 i.  3. 
 
 If  all  spiiitual  gifts  and  peculiar  talents  were  piu-chased  at  so  dear  a  rate  for  all,  all 
 shall  have  them,  hccause  God  is  just  and  faithful;  and  will  Clu'ist  give  his  life  to  save  such 
 that  be  will  not  give  his  Spirit  unto  to  renew  them :  what,  give  a  million  for  an  estate,  and 
 not  part  with  ten  pounds  to  take  it  up  ? 
 
 4.  If  Christ  jiaid  every  sinners  debts,  and  bore  the  wrath  of  God  for  them,  or  in  their 
 stead  and  room,  it  would  not  he  just  and  righteous  in  God  to  let  them  perish  in  liell  to  sa- 
 tisfy (if  that  could  do  it")  divine  justice,  and  yet  justice  fully  satistied  before  for  all  their 
 sins,  this  is  strange.  I  hope  they  do  not  deny  tlie  satisfaction  Clirist  made,  was  God  only 
 reconcilable  by  the  death  of  his  Son,  who  is  it  tlien,  or  what  is  it  that  reconciles  him  ?  is 
 it  the  creature's  repentance,  faith  and  obedience  ?  if  so,  the  creature  hath  gi'eat  part  of  the 
 glory  of  his  own  salvation,  nor  is  sin  so  great  an  evil  as  the  word  of  God  declares,  if  im- 
 perfect repentance,  faith  and  obedience  can  satisfy  divine  justice,  or  reconcile  sinners  to 
 God  ;  but  pray  is  not  the  making  the  atonement  one  thing,  and  the  application  of  it  ano- 
 ther. We  do  not  say  any  sinner  is  actually  discharged  without  faith  or  the  work  of  the  Spi- 
 rit in  the  application  of  Christ's  blood  ;  but  to  say  faith  satisfies  or' reconciles  us  unto  God, 
 is  very  absurd,  and  tends  to  degrade  or  lessen  the  merits  or  satisfaction  of  Christ. 
 
 5.  Would  not  the  Holy  Spirit  work  grace  in  all,  if  Christ  died  for  aU, 
 
 with  an  intention  to  save  all ;  the  love  of  the  Father  in  election,  the  love  of  ^^'"'ij?','',, 
 the  Son  in  redemption,  and  the  love  of  the  Holy  Spirit  in  application  and  re-  ciirisi'sMuod 
 novation,  are  of  equal  extent,  being  but  one  and  the  same  God.  dicd'to^'sa"' 
 
 4thly.     All  have  not  talents  alike,  but  some  have  not  only  more  but  better     »"■ 
 in  kind  or  quality,  because  God  acts  only  in  a  way  of  sovereignty  in  the  distribution  of  his 
 talents,  even  according  to  the  good  pleasure  of  his  wUl.  "May  I  not  do  what  I 
 will  with  my  own  ?"  &c.,  j\latt.  xx.  14.     Shall  God  have  less  power  to  dis-     ^^9  ""e  par- 
 pose  of  his  favours  and  rich  treasure  than  men  have  to  <listribute  their  favours     of  the  iiouso- 
 and  bounty  ?     Must  he  because  he  will  redeem  mankind,  redeem  the  fallen  an-     SLMvunuhi''^ 
 gels  also?  or  because  Christ  died  for  some,  must  he  die  for  all  Adam's  offspring  ?     i>i3  vineyard, 
 or  because  some  have  the  gospel  preached  to  them,  must  all  have  it  preached 
 to  them  ?  must  a  rich  man  because  he  gives  five  pounds  a  piece  to  a  liundred  widows,  give 
 as  much  to  all  widows  in  the  whole  kingdom,  or  else  be  counted  unjust  ? 
 
 But  because  I  have  more  largely  opened  the  natm-e  of  God's  sovereignty  in  speaking 
 to  that  jiarable,  Matt.  xx.  12,  &c.,  I  shall  say  no  more  to  it  here. 
 
 A  r  n.  I  c  A  T  I  0  N. 
 
 1.  How  doth  this  reprove  thera  that  foolishly  afiirm  the  talents  are  all  of  one  Icind 
 that  God  gives  to  men,  because  they  may  be  so  that  a  lord  may  give  to  his  earthly  ser- 
 vants, as  if  there  were  no  disparities  in  parables;  besides,  to  argue  from  a  ])arablc  remote 
 especially  from  the  scope  of  it,  shows  great  weakness. 
 
 Obj.    But  doth  not  this  parable  say,  the  Lord  gave  to  every  man  according  to  his  ability  ? 
 
 Answ.  And  what  of  this  ?  doth  it  follow  from  thence,  that  every  man  hath  like  spiri- 
 tual talents,  as  men  may  have  to  improve  external  talents ;  this  is  to  strain  the  parable 
 beyond  the  scope  of  it  also. 
 
 2.  God  gives  to  the  heathen  talents  according  to  their  abilities  to  improve  ;  are  not 
 they  able  to  improve  their  natural  light  and  knowledge  ?  (Some  of  them  formerly  seemed 
 thus  to  do)  and  to  such  to  whom  God  gives  the  miuistration  of  the  Gospel,  he  requires 
 improvements  according  to  their  light  and  advantages.  So  to  them  that  God  gives  spe- 
 cial grace,  he  gives  assistance  or  ability  unto,  to  improve  that  grace. 
 
 Eveiy  one  huth  talents  according  to  their  abilities  to  inqnove  them,  but  I  know  no 
 man  that  is  dead  is  able  to  improve  any  talent ;  and  such  who  are  spiritually  dead  in  sins, 
 are  not  able  to  improve  any  spiritual  talent  to  God's  glory,  nor  to  his  own  profit,  until  he 
 is  quickened  by  Jesus  Christ.  Men  may  act  like  men,  and  improve  natural  and  external 
 powers,  and  shine  in  morality,  but  no  man  can  improve  grace  nor  gracious  habits  before 
 grace  is  implanted  in  his  heart,  and  let  no  man  say  that  God  is  obliged  to  give  all  men 
 those  divine  liabits,  or  bestow  his  Spirit  ujion  all,  that  ail  may  have  equal  abilities ;  as 
 Christians,  as  they  may  in  some  sense  bo  sai<l  to  have  considered  as  men.  But  more  to 
 this  hereafter,  when  we  come  to  that  part  of  the  parable. 
 
 3.  How  doth  this  also  tend  to  rc)H-ove  such  that  attribute  all  to  the  will  of  man,  and 
 that  all  men  may  have  eternal  life  by  improving  those  talents  God  huth  given  to  thcju 
 
710  THE   PAP.ABLE   OF    THE    TALENTS    OPENED.  [bOOK   III. 
 
 though  tliey  never  believe  in  Christ,  nor  know  him,  nor  are  born  again  ;  and  that  affirm, 
 grace  depends  upon  the  improvement  of  nature,  and  that  God  will  never  bestow  the 
 gi'eater  gift  on  such  that  improve  not  lesser  gifts. 
 
 4.  We  may  also  infer,  tliat  all  iniprovLments  of  the  talents  of  special  grace,  is  as  much 
 of  grace  as  the  talent  or  stock  itself,  or  that  what  we  do,  or  will  to  do,  is  as  much  from 
 God  (or  by  his  immediate  assistance)  as  grace  itself. 
 
 Obj.  But  how  can  God  be  just  if  he  act  in  a  way  of  sovereignty,  and  gives  not  to  all 
 alike  ? 
 
 1.  Ans .  Can  any  man  be  charged  for  bestowing  his  favours,  his  gifts,  and  bounty  as 
 he  pleasvith ! 
 
 2.  God  is  just,  because  he  is  no  man's  debtor,  to  whom  is  God  obliged  ?  Moreover,  to 
 deny  his  sovereignty  is  to  eclipse  his  glory,  and  cast  contempt  upon  his  holy  majesty  ;  is 
 not  his  word  true  ?  and  doth  not  that  say,  "  He  hath  mercy  upon  whom  he  wiU  have 
 mercy,  and  whom  he  will  he  hardenetli,"  Kom.  ix.  8. 
 
 3.  There  was  no  constraint  laid  upon  God,  to  save  any  man,  and  do  not  all  deserve  his 
 wrath  for  ever  ?  Why  will  God  save  man,  and  not  fallen  angels  ?  or,  why  us  and  not  others. 
 
 4.  All  men  naturally  are  undeserving  creatures,  and  therefore  if  God  should  cast  off 
 all  mankind,  and  not  show  mercy  unto  any,  he  would  be  righteous,  and  no  man  could  charge 
 him  with  injustice,  or  with  doing  him  any  wrong ;  suppose  that  thousands  of  men  should 
 rise  in  rebellion  against  their  lawfid  sovereign,  and  conspire  to  dethrone,  nay,  murder  him, 
 and  yet  he  should  pardon  some  of  them,  and  execute  the  rest,  is  he  unjust  in  saving  of  a 
 few,  because  he  did  not  extend  his  favom'  and  compassion  unto  them  all. 
 
 5.  God  is  just  in  his  distributions  of  his  favours  to  some  only,  and  manifesting  his  dis- 
 pleasure on  the  rest,  because  there  are  none  who  perish  in  their  sins,  that  improved  ac- 
 cording to  then-  abilities  the  talents  God  gave  unto  them  ;  for  where  is  the  person  that  ever 
 did  to  the  uttermost  of  his  power  hve  up  to  that  light,  knowledge,  and  abilities  they  re- 
 ceived from  the  Lord. 
 
 6.  God's  doing  more  for  some  than  for  others,  makes  not  the  state  of  such  he  passeth 
 by  worse  than  it  was,  (they  were  condemned  before)  though  it  makes  the  state  of  those  he 
 shows  favour  unto  better  ;  for  did  not  God  out  of  sovereign  grace  pluck  some  out  of  the  fire 
 by  his  almighty  power,  every  soul  of  man  would  have  perished  for  ever. 
 
 Secondly,  How  should  the  consideration  of  this  raise  out  hearts  in  praises  unto  God,  for 
 casting  our  lot  in  England,  or  in  a  land  where  the  blessed  gospel  is  preached  ;  we  might 
 have  been  bom  in  India  or  in  Turkey,  and  trained  up  either  in  Paganism  or  Mahometism, 
 or  in  some  popish  country  wliere  nothing  but  idolatry  and  heUish  darkness  predom- 
 inates, and  where  the  wretched  people  think  it  is  their  duty  to  give  divine  adoration 
 to  idols,   even  to  a  wafer  cake. 
 
 But  much  more  cause  have  believers  to  bless  the  Lord,  who  hath  given  them  to 
 know  the  mysteries  of  the  kingdom  of  heaven,  Matt.  xiii.  11.  And  to  work  grace  in 
 their  hearts,  or  in  giving  his  S[iirit  unto  them,  which  he  hath  not  given  to  many 
 others,  thoiigh  they  have  the  gospel  preached  unto  them ;  therefore  I  may  say  as  our 
 Saviour  did  to  his  disciples  in  the  like  case :  "  Blessed  are  your  eyes,  for  they  see,  and 
 your  ears,  for  they  hear,"  ]\L^tt.  xiii.  IG.  All  the  spiritual  good  we  receive  is  alone  an  act 
 of  God's  sovereign  love  and  favour  to  us  ;  we  cannot  say  it  is  because  we  did  more  than 
 others,  or  deserve  more  than  others,  that  God  gives  to  us  two  talents,  or  five,  and  to 
 others  but  one,  it  is  as  the  great  Lord  pleaseth. 
 
 Thirdly,  This  therefore  may  reprove  them,  that  say,  God  loves  all  men  alike;  nay, 
 that  he  loved  Judas  as  much  as  Peter,  until  by  his  sin  he  incurred  his  displeasure.  Was 
 not  Peter's  sin  very  great  in  denying  his  master,  and  in  swearing  he  did  not  know  Mm  ? 
 did  he  not  deserve  to  be  cast  off  for  ever,  as  well  as  Judas?  and  was  it  not  because  of 
 that  special  love  God  bore  to  the  one  above  the  other,  that  one  hath  repentance  given  to 
 him,  and  the  other  had  not,  but  died  in  his  sin,  that  he  might  go  to  his  own  place  ? 
 If  Peter  was  upright  hearted,  and  not  the  other,  who  gave  him  that  heart  ?  Is  not 
 a  new,  a  sincere  and  an  upright  heart  given  of  God  ?  The  hearts  of  all  men  naturally 
 are  only  evil  and  full  of  hypocrisy,  and  did  not  God  restrain  Satan,  would  he  not 
 enter  into  every  man's  heart,  and  stir  them  up  to  commit  the  highest  acts  of  wickedness  ? 
 
 4thly,  Therefore  in  the  last  place,  let  us  take  heed  who  differ  from  others,  to  as- 
 cribe it  wholly  to  the  free  grace  of  God :  "  for  what  have  we  which  we  have  not  re- 
 ceived," 1  Cor.  iv.  7.  And  if  we  have  received  it  from  God,  let  us  not  glory  as  if 
 we  had  not  received  it  of  him,  but  as  the  fruits  and  effects  of  oiur  own  power  and 
 improvements,  or  for  doing  more  and  belter  than  others. 
 
SEEM.  XXIX.]  TIIK    PARABLE    OF    THE    TALl.NTS    OPENED.  711 
 
 SEEMON    XXIX. 
 
 And,  to  one  he  gave  Jive  talents,  to  another  two,  and  to  another  one. — And  then  he  that 
 had  received  the  five  talents  went  and  traded    with  the  same,  and  made  them  other 
 five  talents. — Matt.  xxv.  15,  16. 
 
 Feom  hence  note, 
 
 Doct.  That  the  children  of  men,  who  are  called  Christ's  servants,  are  traders,  and  they 
 ought  with  their  utmost  diligence  to  improve  their  talents,  or  their  Lord's  money. 
 
 As  I  liinted,  I  shall — 1.  Lay  down  one  or  two  explanatory  propositions,  the  better  to 
 open  this  tmth. 
 
 2.  Show  that  all  are  traders,  and  ought  to  improve  their  talents. 
 
 3.  Show  that  Christ's  ownhousehold  servants  are  entrusted  withhis  most  choicest  treasiure. 
 I  shall  begin  with  the  first  of  these  general  heads. 
 
 Proposit.     That  all  mankind  may  be  said  to  be  Christ's  servants,  and  are     Qi^nst  is 
 entrusted  with  some  of  his  goods,  or  with  one  or  more  talent?.  is  Lord  of 
 
 Some  restrain  the  servants  here  only  to  the  special  servants  of  Christ,  name-  gubjection  to 
 ly  to  church  members.  ''''"• 
 
 But  this  I  think  ought  not  to  be  done,  for  the  reasons  following. 
 
 1.  Because  Jesus  Christ  is  Lord  of  all,  and  all  men  ought  to  acknowledge  his  domin- 
 ion and  sovereignty  over  them,  and  to  submit  to  his  authority  :  "as  thou  hast  given  him 
 power  over  all  llesh,"  John  xvii.  2.  Even  over  unbelievers,  as  well  as  over  believers,  to 
 judge  and  to  condemn  them  that  believe  not,  as  wt-11  as  to  justify  them  that  do  believe  in 
 his  name.  All  things,  all  persons  are  put  under  his  feet,  and  all  shall  "  bow  the  knees  to 
 him,  and  confess  Christ  is  Lord,  to  the  glory  of  God  the  Father,"  Pliil.  ii.  10, 11.  There 
 is  no  lUfference  between  the  Jew  and  the  Greek,  for  the  same  Lord  over  all  is  richjuito  all 
 that  call  upon  him,"  Rom.  x.  12. 
 
 2ndlv,  Because  all  receive  for  have  received)  one  or  more  talents  from  the     .^'"''  talent 
 
 J '  ''  ,  .  .  the  pagan 
 
 Lord  Jesus  Christ,  if  not  as  he  is  Mediator,  yet  as  he  is  considered  Creator  :     world  hath 
 will  any  say  the  heathen  have  not  so  much  as  received  one  talent,  though  as     '^'^^"'^  • 
 I  hinted  one  talent  may  be  in  quantity  either  more  or  less  ;  for  parables  are 
 not  to  be  strained,  as  some  suppose,  or  that  a  talent  must  be  so  much  and  no  more,  and  all 
 talents  of  the  same  quality  also. 
 
 The  Gentiles  have  the  law  written  in  their  hearts,  the  very  same  as  to  the  substance 
 of  it  as  the  Jews  had  in  tables  of  stone,  and  afterwards  in  a  book.  Chi'ist  as  Crea- 
 tor is  the  "  true  light,  which  lightenetb  eveiy  man  that  cometh  into  the  world,"  John  i.  9. 
 What  reason,  understanding,  knowledge  or  light  any  have,  they  receive  it  from  the  Word, 
 "  who  was  in  the  beginning  with  God,  and  all  things  were  made  by  him,"  ver.  2,  3. 
 
 Is  not  rain,  fruitful  seasons,  and  all  other  good  things  of  this  world,  a  talent 
 given  to  mankind  by  the  blessed  God  :  he  gives  the  poor  heathen  his  gold,  silver,  and  rich 
 gums,  and  precious  spices,  with  vast  kingdoms  to  possess  ?  And  do  not  all  these  things 
 amount  so  much  as  unto  one  taleut  ?  or  are  not  these  things  given  to  men  to  be  improved  to 
 theii-  Master's  use  ?  Moreover  he  gives  this  sort  the  talent  of  trade  and  outward  commerce 
 and  traffic  with  Christians. 
 
 3dly,  All  have  received  one  or  more  talents  from  Christ,  because  they  shall  all  be  called 
 to  an  account  by  him  :  at  the  last  day  when  he  comes  to  judgment,  will  he  only  call  pro- 
 fessors or  church  members  to  give  an  account  to  him  ?  "  He  shall  judge  the  secrets  of  all 
 men, "  Rom.  ii.  16. 
 
 4thly,  And  for  the  non-improvement  of  those  talents,  gift  or  gifts  men  have  received, 
 he  will  condemn  them,  as  this  parable  and  other  scriptures  clearly  show. 
 
 2.  Proposit.  That  according  to  the  nature  or  quality  of  that  talent  or  talents  men 
 have  received,  such  is  and  will  be  the  nature  of  the  improvement  thereof;  it  cannot  be 
 imjiroved  to  things  of  a  higher  or  different  nature  to  the  principle  stock  itself.     The 
 
 To  open  what  I  mean,  consider — 1.     That  he  that  hath  no  more  than  the     j>7|'^J*™*5' 
 light  of  nature,  by  the  highest  improvement  thereof,  he  can  arrive  but  to     the  same 
 mere  natural  knowledge,  or  to  simple  morality,  he  cannot  attain  thereby  to     thrtafe^"* 
 the  supernatural  knowledge  of  God  in  Jesus  Christ,  though  he  may  excel     themselves, 
 many  in  mere  natural  religion,  or  moral  wtue,  as  some  of  the  heathens  of  old  did. 
 
 2.  So  he  to  whom  God  gives  the  riches  of  this  world,  and  not  spiritual  riches  or  the 
 talents  of  grace  and  spiritual  gifts,  by  the  improveoient  of  their  outward  riches  (to  the 
 
713  THE  rAKAELE  OE  THE  TALENT,?  OPEXED.  [bOOK  III. 
 
 benefit  of  tlie  commouwealth  ;  or  to  the  profit  and  ooiiifort  of  the  poor)  though  thej*  cannot 
 obtain  to  true  grace  and  eternal  life,  yet  they  may  gain  thereby  the  character  of  good 
 and  charitable  men,  and  excel  others  in  morality  and  human  honoui',  and  attain  and  keep 
 a  good  conscience  towards  men. 
 
 3.  So  they  that  have  natural  gifts,  and  attain  acquired  parts,  cannot  arrive  to  true  and 
 saving  grace  by  the  improvement  of  such  gifts  and  parts,  though  they  may  thereby  increase 
 in  further  knowledge  of  those  things  :  as  such  that  study  any  art  or  science,  by  improve- 
 ment may  gi-ow  more  acute,  and  excel  others  in  tliose  arts  or  sciences.  But,  my  brethren, 
 the  knowledge  of  the  tongues,  of  logdc,  &c.,  or  philosophical  learning,  cannot  bring  men  to 
 the  saving  knowledge  of  God  and  Jesus  Christ :  "  What  man  knoweth  the  things  of  a  man 
 Save  the  spirit  of  a  man  that  is  in  liim  ;  even  so  the  things  of  God  kuoweth  no  man,  but 
 the  Spirit,"  1  Cor.  ii.  11. 
 
 That  which  I  drive  at  (1)  is  this,  viz.,  that  the  seed  of  true  gi-ace  must  be  first  given  as 
 a  talent ;  nay,  every  grace  of  the  Spirit  must  be  infused  into  the  souls  of  such  that  are 
 truly  gracious,  before  they  can  improve  true  grace  (or  any  one  of  the  graces  of  the  Spirit.) 
 (2)  And  that  no  improvements  of  any  common  talents  or  gifts  can  procure  the  special 
 grace  of  God,  or  be  improved  to  any  other  talent  differing  from  their  own  species  or  quali- 
 ties.    And  this  brings  me  to  the  next  thing. 
 
 4thly.  That  such  that  God  hath  given  special  gifts  and  saving  grace  unto,  can  only  im- 
 prove those  gifts  and  precious  graces  to  that  high  and  most  noble  end  for  which 
 they  were  given,  viz.,  the  glory  of  God  :  and  to  an  increase  of  more  true  spiritual  know 
 ledge  of  God  and  Jesus  Christ,  and  growth  in  grace,  and  so  to  a  further  meetness  for  eter- 
 nal life  :  in  a  word,  according  to  the  qualify  or  nature  of  the  principal  stock  or  talents  re- 
 ceived at  first,  such  is  the  natm'e  or  quality  of  the  improvement  made  of  them.  Such  as 
 is  the  one  talent,  (as  to  its  nature  or  kind,  such  is  the  natm'e  of  the  improvement  thereof, 
 and  so  of  the  two  talents,  &c. 
 
 And  that  this  is  so,  it  clearly  appears,  1.  Because  the  effect  cannot  exceed  the  cause  ; 
 thorns  cannot  produce  grapes,  nor  thistles  figs :  do  men  gather  grapes  of  thorns,  or  figs  of 
 thistles  ?     Every  kind  begets  its  own  nature  or  kind. 
 
 2.  Because  special  grace  is  God's  special  gift ;  the  seed  and  habit  of  all  grace  is  first 
 given  as  a  stock  to  trade  with,  and  to  improve,  and  is  not  obtained  by  man's  natural  indus- 
 try or  improvement  of  common  gifts  ;  the  Holy  Spirit  must  be  first  received  as  seed  sown 
 in  our  hearts,  before  grace  can  grow  in  us :  a  man  may  plow  and  plow  again,  and  manure 
 Lis  land  long  enough  (if  he  sows  it  not)  before  any  com  grow  up  :  "  The  fruit  of  the  Spirit  is 
 Gal.  T.  22.  love,  joy,  peace,  long-suffering  , goodness,  faith,  meekness,  temperance.  These 
 things  are  not  the  fruits  of  nature,  nor  the  product  of  man's  natural  improvements,  or  any 
 thing  he  can  do. 
 Object.  Do  not  men  obtain  these  gra  ces  by  impro\ing  the  gospel,  or  the  means  of  grace,  &c. 
 1.  Answ.  The  outward  means  ought  to  be  improved  ;  God  having  appointed  it  in 
 order  to  our  obtaining  grace  ;  but  no  man  by  the  best  industry  he  can  use  in  the  improve- 
 ment of  the  outward  means,  or  the  preaching  of  the  gospel  can  obtain  saving  grace  ;  no, 
 that  is  the  gift  of  God  alone,  and  peculiar  to  himself,  or  his  own  prerogative  to  bestow  upon 
 whom  he  pleaseth ;  it  is  oidy  to  them  the  gospel  conies  in  power  unto,  (by  the  mighty  work- 
 God  is  obiig-  '^^S  of  the  S]iirit)  that  grace  is  wrought  in  the  hearts  of  some. 
 ed  to  noue  of  Do  any  think  God  is  obliged  to  give  special  grace  to  them  that  improve  com- 
 iscrea  ures.  mou  gi-ace  ;  or  to  give  the  greater,  because  they  improve  the  lesser?  God 
 is  a  free  agent,  and  though  he  will,  and  sometimes  doth  bless  the 
 means,  and  also  ties  us  to  the  improvement  of  it,  yet  he  works  how  he  pleaseth,  he  is  not 
 tied  to  it ;  if  grace  be  the  simple  product  of  our  improvement  with  God's  common 
 blessings  ;  or  as  he  blesseth  the  labour  of  the  industrious  husbandman,  then  we  have  some- 
 what to  boast  of  or  glory  in;  but  we  have  nothing  to  boast  of  or  glory  in,  we  cannot  say  grace 
 is  the  product  of  our  labour  and  industry,  but  simply  the  free  gift  of  God. 
 
 2.  Because  the  saving  knowledge  of  Christ  is  not,  cannot  be  revealed  or 
 toVeVrue""  attained  to,  but  in  a  supernatural  way  by  the  Holy  Ghost ;  it  is  not  had  by 
 knowioiiKe  of  the  improvement  of  man's  reason,  or  man's- wisdom,  industry,  or  what  outward 
 reveiatiou.  ^  means  soever  God  hath  or  doth  afford  to  men  in  common :  "  And  Jesus 
 answered  and  said  unto  him,  blessed  art  thou  Simon  Bar-Jona,  for  flesh  and 
 blood  hath  not  revealed  this  unto  thee,  but  my  Father  that  is  in  heaven,"  Matt.  xvi.  1.  By 
 flesh  and  blood  our  Lord  nieaneth  the  reason,  wisdom,  learning,  and  industry  of  man,  he 
 attains  not  the  true  knowledge  of  Christ  by  learning  or  by  tradition,  or  any  dictates  from 
 man  and  improvements  ho  himself  can  make,  through  the  help  of  all  his  natural  powers  or 
 
SEllM.   XXIX.]  tUE   PAnAbLE  OF  TIIE   TALtNTS   bl'tVED.  7l3 
 
 common  influences  of  the  Spirit,  but  by  the  immediate  and  special  operations  and  illumina- 
 tions of  the  Spirit ;  it  is  God  who  this  way  begi'ts  a  full  assent  and  consent  and  persuasion 
 of  the  truth  made  known  to  us.  Yet  is  not  the  word  preached  useless,  because  God  makes 
 use  of  it  as  an  instrument  of  his  power,  by  which  ordinarily  he  works  faith  and  all  grace  in 
 our  souls. 
 
 3.  Because  jjrace  in  our  hearts  is  called  the  image  of  God,  and  also  the  forming  of 
 Christ  in  nur  souls,  and  a  creation  work,  and  therefore  peculiar  xnito  God  himself ;  fur  we 
 arc  his  workmanship,  created  in  Christ  Jesus  to  good  works,  which  God  hath  ordained  that 
 we  should  walk  in  them,"  Eph.  ii.  10.  Can  we  by  our  industry  and  any  power  of  our  own, 
 form  Christ  in  our  souls,  and  create  the  image  of  God  therein,  who  cannot  foi-m  a  fly  or  a 
 worm  ?  and  from  hence  it  appears  it  is  the  free  gift  of  God,  and  liis  peculiar  workmanship, 
 let  him  work  how  he  pleaseth. 
 
 And  how  absurd  then  is  it  for  any  to  assert  this  is  the  product  of  man's  own  improvements 
 of  common  liglit  and  means  of  grace. 
 
 Obj.  How  can  these  things  be  as  you  say,  (i.  e.,)  that  all  improvements  of  talents  are 
 of  the  same  species  or  nature  of  the  principle  and  original  stock  ?  do  not  some  merchants 
 trade  in  toys,  and  get  by  trading  gold,  pearl,    &c.,  or  things  of  a  difl'erent  species  ? 
 
 Ausw.  It  is  a  mistake,  those  thiugs  mercnants  venture  to  sea  with,  though  in  one  respect 
 they  are,  it  is  true,  of  different  species  to  the  things  they  gain  by  trading,  yet  in  the  sense 
 I  speak  of,  they  are  all  of  one  and  the  same  species,  viz.,  all  earthly  and  corruptible  things, 
 for  here  are  generally  but  two  sorts  of  talents,  or  things  that  difl'er  in  specie,  (i.  e.,)  all  are 
 either  earthly,  or  heavenly,  common  or  special. 
 
 Obj.  To  what  purpose  then  is  it  for  men  to  attend  upon  the  means  with  J^iJ^^"'' """' 
 the  greatest  care  and  diligence,  as  praying,  hearing  ?  &c.,  upon  the  ou'. 
 
 1.  Answ.  I  told  you  before,  because  this  is  the  way  God  bath  ordained,  "'""'  ""'""'■ 
 and  commanded  us  to  wait  upon  him  in,  and  which  commonly  he  powerfully  blesseth  to 
 that  great  end  I  speak  of ;  shall  not  we  hear  the  word  when  required  so  to  do  ?  we  are 
 to  •'  till  the  water-pots  full  of  water,"  John  ii.  7.  But  that  contributes  nothing  to  the  turn- 
 ing of  that  water  into  wine  ;  no,  that  is  the  work  of  Christ  alone,  shall  not  we  pray  for 
 that  grace  or  talent,  which  is  the  gift  of  God  ;  indeed  could  it  be  obtained  or  procured  by 
 our  industry  or  improvements,  there  was  not  altogether  that  need  and  reason  that  we 
 should  cry  unto  God  for  it. 
 
 2.  When  God  gives  us  his  Spirit  he  gives  us  himself;  we  can  do  nothing  which  either 
 can  deser\-e  or  procure  such  a  gift,  or  oblige  God  to  bestow  it  upon  us ;  besides  a  new  heart, 
 the  Spu-it,  grace,  and  God  to  be  our  God,  are  all  contained  in  God's  absolute  promises,  noi 
 made  upon  any  federal  conditions  or  previous  improvements  made  by  us,  or  qualifications 
 in  us,  so  much  as  to  prepare  us  for  them.  What  did  the  thief  on  the  cross,  or  Paid  for 
 the  obtaining  the  gi-ace  they  received  ?  who  can  oblige  God,  or  plead  for  such  a  talent  as 
 saving  grace  is,  or  plead  for  it,  for  the  sake  of  any  thing  wretched  sinners  can  do. 
 
 3.  Is  it  not  said,  that  "it  is  not  of  him  that  willeth,  nor  of  him  that  nmnetli,  but  of  God 
 that  sheweth  mercy  ?"  Eom.  ix.  16.  It  is  not  of  our  good  desires,  good  inclinations,  nor  our 
 diligent  bearing,  praying,  nor  of  our  highest  improvements,  or  fi'om  any  foresight  God  had 
 of  any  of  these  things  ;  no,  but  of  the  mere  love  and  mercy,  and  good  pleasure  of  God. 
 This  test,  as  our  late  annotators  note,  wounds  Pelagians  under  the  fifth  rib  :  God  is  a 
 debtor  to  no  man,  what  are  all  our  poor,  lame  and  imperfect  endeavours  ? 
 
 V  S  E. 
 
 1.  By  way  of  reprehension  to  such  who  hold  Arminian  and  Pelagian  errors,  who  affirm 
 that  men  by  their  improvements  of  common  grace,  common  light,  and  knowledge  may 
 obtain  to  the  true  and  saving  grace  of  God  ;  nay,  that  God  is  obliged  to  give  that  grace  to 
 theoi  that  so  do,  even  Cluist  and  all  the  blessings  of  Christ,  and  charge  God  with  iujustico 
 if  he  doth  not  bestow  him  and  his  Son  on  such  industrious  pei-sons. 
 
 2.  It  may  also  serve  to  reprove  them  that  assert,  that  all  the  talents  are  of  one  species 
 or  kind,  because  the  talents  which  an  earthly  Lord  gives  out  to  his  servants,  are  or  may  be 
 all  of  one  and  the  same  kind,  as  if  in  a  parable  there  could  be  no  disparity. 
 
 3.  It  may  also  tend  to  humble  sorry  mankind,  and  cast  contempt  upon  him,  and  bring 
 down  the  pride  and  vaui  glory  of  man's  will,  or  cast  free-will  into  the  dust,  and  wholly  exalt 
 free  grace. 
 
 4.  It  may  also  teach  poor  sinners  to  cry  to  God  for  an  original  or  beginning  stock  of 
 special  grace  from  God  to  trade  withal,  who  wuuld  bring  glory  unto  God,  and  enjoy  peace 
 in  their  own  souls,  and  also  sth-  them  up  to  a  thankful  improvement  of  the  means  God  di- 
 rects them  unto,  in   order  to  their  obtaining  it ;  and  may  likewise  serve  to  excite  all  true 
 
714  THE  PARABLE  OF  THE  TALENTS  OPENED.  [bOOK  in. 
 
 believers  to  improve  that  blessed  stock  they  have,  and  so  add  other  two  or  five  talents  more 
 unto  those  which  tliey  first  received  when  they  began  to  trade. 
 
 Secondly,  all  men  are  traders,  and  ought  to  trade  and  improve  the  talents  thev 
 
 How  al    men      i,  •       i  "^ 
 
 maybe  said      have  received, 
 t°i''"'t''  I  shall  open  tliis  parallel-wise. 
 
 be  traders.  1.  A  trader  either  trades  with  his  own,  or  with  another  man's  stock,  whose 
 
 seiTant  he  is.  Now,  my  brethren,  no  man  hath  any  stock  or  talent  of  his  own, 
 but  all  their  talents  which  tliey  are  required  to  improve  and  trade  withal,  are  the  Lord's, 
 "  What  hast  thou  which  thou  hast  not  received  ?"  1  Cor.  iv.  7. 
 
 1.  Hast  thou  a  rational  soul,  wisdom,  knowledge,  and  great  understanding  ?  it  was 
 given  unto  thee  by  the  Lord,  and  that  soul  thou  oughtest  to  take  care  of,  and  that  wisdom, 
 knowledge  and  understanding,  to  improve  to  the  great  end  he  gave  them  to  thee,  and  thou 
 must  be  accountable  unto  him  in  this  matter. 
 
 2.  Hast  thou  riches  or  much  wealth  ?  it  is  the  Lord's  money,  "  The  silver,  and  the 
 gold  is  mine,  saith  the  Lord,"  Hag.  ii.  8.  And  again  he  saith,  "  I  will  take  away  my 
 corn,  and  my  flax  :"  Hos.  ii.  9.  If  these  things  are  not  improved  to  the  end  they  are  given, 
 the  Lord  will  eitlier  take  them  away,  and  blast  all  your  endeavours,  or  else  cut  the  posses- 
 sors of  tliem  oft",   only  with  having  their  portion  in  this  world. 
 
 3.  Hast  thou  acquu'ed  ]iarts,  gi-eat  learning  ?  this  is  also  thy  master's  goods,  he  gave 
 thee  those  faculties  by  which  means  thou  wast  capable  to  attain  to  such  learning,  and  also 
 time  to  arrive  at  it. 
 
 4.  Have  you  the  gospel,  and  the  mmistration  of  the  word  ?  tliis  is  also  the  Lord's 
 goods,  and  must  be  improved. 
 
 5.  Have  you  faithful  ministers  still  continued  to  you,  to  dispense  the  word  of  life,  and 
 open  the  sacred  mysteries  of  the  gospel,  and  to  feed  you  with  knowledge  and  understand- 
 ing, and  lead  you  into  the  way  of  truth  ?  wliy  ministers  are  the  Lord's,  and  you  should 
 make  the  best  improvement  of  them,  and  put  them  into  the  best  capacity  you  are  able,  to 
 minister  unto  you,  and  submit  to  them,  and  obey'them  in  all  things  in  the  Lord. 
 
 6.  Or  have  you  the  precious  talent  of  time,  and  the  opportunities  of  time  ?  this  you 
 are  intrusted  with  by  the  Lord. 
 
 7.  Or  have  you  health,  strength,  and  advantages  to  attend  upon  the  word  and  means  of 
 grace  above  many  ?  all  this  is  from  the  Lord,  and  ought  to  be  improved  as  he  command- 
 eth. 
 
 8.  And  have  you  spiritual  gifts  and  saving  grace  ?  those  talents  you  also  received  of 
 the  Lord,  and  what  better  talents  have  any  servants  of  Christ  ?  he  doth  not  give  these  to 
 all,  no  but  a  very  few  liave  these  rich  and  precious  talents  ? 
 
 9.  Are  you  fathers  or  masters,  and  so  have  authority  over,  and  entrusted  with  fami- 
 lies, chUdreu,  and  servants  ?  these  are  talents  received  of  the  Lord.  Or  are  some  of  you 
 ministers  or  magistrates?  Certainly  you  are  intrusted  with  a  great  talent,  and  the 
 Lord  looks  for  a  due  improvement  of  those  places  of  tmst  and  dignity,  for  we  are  but 
 stewards  of  whatsoever  we  have  or  are  entrusted  with. 
 
 Secondly.  Traders  ought  to  know  the  worth  of  those  commodities  put  into 
 .Spiritual  *'^"^i''  hands,  and  entrusted  to  trade  with.     So  every  man  ought  to  know  the 
 
 tr.-iders ought  worth  of  lus  own  soul,  the  worth  and  preciousness  of  their  time,  the  worth 
 wortii  of  and  preciousness  of  the  word  of  God,  and  of  the  worth  of  grace,  and  of  all 
 
 Boods'^'""''^"  other  spiritual  blessings  and  good  things  ;  and  as  we  should  know  the  great 
 Spiritual  worth  and  excellencies  of  spiritual  things,  that  are  traders,  so  likewise  we 
 
 tilings  of  should  Imow  the  little  wortli  and  value  of  all  earthly  things  when  compared 
 Kar*thU'°  '  *°  spu-ituals.  Or  whatsoever  we  call  our  own,  the  little  worth  of  earthly 
 tbings  and  riches,  pleasures  and  honours,  human  learning,  and  all  acquired  parts;  as  also 
 and  r"ghte.  the  little  worth  of  our  own  duties,  external  privileges,  and  inherent  righteous- 
 ousness  ness,  in  comparison  of  the  righteousness  of  Christ.     If  we  know  not  this,  we 
 
 may  soon  overvalue  the  one,  and  undervalue  the  other  ;  and  so  in  our  deal- 
 ing through  ignorance  be  cheated  and  run  out  of  all,  even  esteem  of  earthly  things  and 
 riches  above  the  riches  of  heaven,  or  human  learning  above  the  Spirit's  teaching,  and  the 
 gifts  and  graces  thereof;  or  your  own  righteousness  (which  Paul  esteemed  but  as  dung) 
 above  "the  righteousness  of  God  which  is  by  faith,"  Phil.  iii.  8,  9.  Some  are  unskilful 
 traders,  they  have  not  wisdom  to  know  how  some  commodities  excel  others ;  and  so  some 
 spiritual  traders  through  ignorance  know  not  the  worth  of  tlie  truth,  and  other  things  they 
 trade  in,  the  wortli  of  reconciliation,  union,  justification,  pardon  of  sin,  peace  with  God, 
 and  communion  with  the  Father  and  the  Son,  and  of  that  free  access  we  have  to  God,  or 
 
SERM.  XXIX.]         THE  PARABLE  OF  THE  TALENTS  OPENED.  715 
 
 to  trade  with  tlie  Father  in  and  through  Jesus  ;  they  know  not  the  worth  of  ordinances, 
 nor  die  worth  and  preciousness  of  the  promises,  and  from  hence  refuse  to  trade  with  Je- 
 sus Christ  for  tliem.  Should  not  merchants,  jewellers,  or  goldsmiths  know  precious  stones, 
 gold  and  pearls  ?  they  else  may  be  cheated,  or  refuse  to  buy  when  they  might  be  greatly 
 enriched,  and  so  may  poor  mortals  here  also  through  ignorance  be  cheated,  or  refuse  to 
 buy  of  Christ  "  Gold  tried  in  the  fire,"  &c.,  Rev.  iii.  18. 
 
 Thirdly.  Traders  must  not  be  timorous  or  fearful  in  laying  out  their  money  ;  no  more 
 sliould  such  that  are  traders  in  a  spiritual  sense,  they  should  lay  their  strength  out,  spend 
 their  time  freely  in  God's  service,  and  part  with  all  they  have  to  gain  the  pearl  of  great 
 price. 
 
 Fourthly.  Traders  should  know  where  to  buy,  or  of  whom,  and  who  to  trade  with  ;  so 
 sliould  spiritual  traders  ;  they  must  know  it  is  of  Christ  they  must  buy.  "  buy  of  me,  &c." 
 
 1.  Consider,  that  Jesus  Clirist  is  never  without  all  sorts  of  goods,  and  also     ah  things 
 hath  great  plenty  of  them,  he  hath  all  things  we  need  or  can  need.  *''a''">  "' 
 
 2.  He  win  cheat  no  man,  and  being  faithful,  never  sells  counterfeit  goods ; 
 
 and  so  just,  that  he  never  fails,  or  breaks  his  word,  or  promises.  "  All  the  promises  of 
 God  are  yea,  and  amen  in  Christ  Jesus,"  2  Cor.  i.  20. 
 
 3.  Christ  is  also  very  rich  ;  it  is  dangerous  to  trade  with  some  persons,  and  bad  to  tnist 
 them,  because  they  may  break ;  hut  no  fear  of  that  here,  for  all  the  riches  of  grace  and 
 glory  are  his  ;  the  Father  hath  put  all  things  into  his  hands.  Do  you  trade  for  gifts  ? 
 "  Christ  haih  received  gifts  for  men,"  Eph.  iv.  8.  Or  do  you  trade  or  seek  to  him  for 
 grace  ?  "  He  is  full  of  gi-ace  and  ti-uth,"  John  i.  14.  Do  you  trade  for  pardon  ?  "  He 
 will  abundantly  pardon,"  Isa.  Iv.  7.  Do  you  trade  for  strength  ?  He  is  our  strength, 
 "  He  is  mighty,  nay,  all-mighty  to  save,"  Isa.  Ixiii.  1.  "  He  giveth  power  to  the  faint, 
 and  to  them  that  have  no  might  he  increaseth  strength,"  Isa.  xl.  29.  "  In  the  Lord  Je- 
 h(jvah  is  everiastuig  strength."  Do  you  want  counsel  ?  He  is  the  mighty  Counsellor  ; 
 "  Counsel  is  mine,"  &c.,  Prov.  ^iii.  14.  Do  you  want  wisdom  ?  "  In  him  are  hid  ail  the 
 treasures  of  wisdom  and  knowledge,"  Col.  ii.  3.  "If  any  man  lack  wisdom  let  him  ask  of  God 
 that  giveth  liberally  and  upbraideth  not,  and  it  shall  be  given  him,"  Jam.  i.  5  ;  or  do  you 
 want  purity  and  holiness,  he  is  the  fountain  to  wash  in,  and  cleanseth  us  from  all  filthiness, 
 "  He  loved  us  and  washed  us  from  our  sins  in  his  own  blood,"  Rev.i.  5.  Are  you  sinners, 
 and  want  peace  with  God  ?  He  hath  made  our  peace  and  full  reconciliation  ;  peace  is  in 
 him,  though  it  is  given  to  none  but  to  such  that  apply  themselves  to  God  in  and  by  faith 
 in  him.  Or  do  you  need  righteousness?  "He  is  the  Jehovah  our  righteousness;  he  is 
 the  Sun  of  righteousness,"  Mai.  iv.  2.  The  sun  is  not  fuller  of  light  than  Christ  is  full  of 
 righteousness.     0  who  would  not  trade  with  the  Lord  Jesus  Christ. 
 
 Fifthly,  Traders  must  know  the  terms  upon  which  they  are  to    trade,  or     ^u's^'^know 
 how  to  buy  :  some  trades  call  for  ready  money,  others  exchange  one  sort  of    the  terms 
 goods  for  others  ;  so  poor  sinners  that  would  trade  with  Jesus  Christ,  must     g^ds-^   "^ 
 know  on  what  terms  they  may  have  what  they  need. 
 
 (1.)  It  is  not  with  money  ;  "  Buy  wine  and  milk  without  money,"  Isa.  Iv.  1,  2.  Jus- 
 tification without  any  previous  qualifications,  or  any  righteousness  of  yom-  own  ;  also  it  is 
 without  price,  that  is  without  money  worth,  you  are  to  give  nothing  that  hath  any  value 
 or  worth  in  it  for  what  you  receive  of  him,  yet  it  is  upon  exchange,  and  therefore  called 
 a  buying,  but  what  must  we  exchange,  or  what  do  we  receive  thereupon  ?  even  "  beauty 
 for  ashes,  and  the  oil  of  gladness  for  mourning,  and  the  garment  of  praise  for  the  spirit  of 
 hea\iness,"  Isa.  Ixi.  3.  Not  that  you  can  mourn  for  sm  until  he  gives  you  the  spirit  of 
 grace  to  help  you  to  look  unto  him  :  you  must  part  with  your  filthy  rags,  if  Zech,  xii.  lo. 
 you  would  be  clothed  with  this  robe  of  righteousness,  and  so  will  you  be  clothed  with  the  gar- 
 ment of  praise,  or  with  joy  and  singing  also;  though  these  things  purchase  not  what  we  re- 
 ceive of  him,  yet  we  must  part  with  all  these,  sell  all  we  have,  to  win  Christ. 
 
 (2.)  Indeed  all  things  we  need,  are  freely  given  of  God  through  Jesus  Christ : — "  Let 
 hmi  that  tldrsteth  take  the  water  of  life  freely,"  Rev.  xxii.  17.  Justification  fi-eely,  par- 
 don of  sin  freely,  for  his  own  namesake  ;  for  the  whole  design  of  this  trade  is  to  advance 
 the  riches  of  God's  free  gi'ace. 
 
 Sixthly,  Traders  must  know  in  whose  name  they  must  trade,  and  come  for  J™^^"""?^ 
 what  they  want,  whether  in  their  own  or  in  their  master's  name  ;  it  is  not  whose  name 
 allowed  for  servants  to  trade  in  their  own  names  ;  neither  jierhaps  should  they  ^ 'muj^' ^"n'l 
 so  do  would  they  be  tmsted  ;  so  sinners  and  all  that  would  trade  for  another  nera. 
 world,  must  know  whether  they  must  come  to  God  in  their  own  names,  or  in  the  name  of  an- 
 ether.     (1.)     Not  in  our  own  names,  for  if  we  do,  we  shall  receive  nothing  of  God,  our 
 
71G  THE   TARAELE    OF   THE    TALBN'TS   OI'KNKD.  [bOOK  III. 
 
 credit  being  gone,  lie  will  not  trust  us.  (2.)  We  must  trade  in  our  great  Master's  name, 
 the  Lord  Jesus  Christ.  "  Whatsoever  you  ask  in  my  name,  that  will  I  do  for  you,"  John 
 What  com-  ^^^'-  13.  That  is,  upon  the  account  of  his  merits,  for  his  sake,  and  by  means 
 .'OR  rh  ''""^  °^  '"^  worth,  and  by  the  virtue  of  his  intercession,  aud  also  by  his  authority, 
 name  signi-  he  ha\-ing  impowered  us,  or  given  boldness  and  free  access  unto  us  to  come 
 *^'-  to  the  Father  :  and  also  in  his  name  denotes,  that  we  should  do  all  to  his 
 
 glory,  and  assume  none  of  it  to  ourselves,  but  that  we  should  wholly  labour  to  glorify  the 
 Tradersmust     ^^'■''  ''"^'l  '^"^  Father  in  him. 
 
 trust,  so  Seventhly,  Traders  trust,  or  else  perhaps  they  will  have  little  or  no  trade 
 tians  trust  at  all,  and  great  traders  are  acquainted  tlierewith  ;  they  trust  sometimes  six 
 Jesus  Christ,  qj.  twelve  months,  so  such  that  trade  with  Cln-ist,  or  with  God  in  Christ's  name, 
 and  improve  their  talents,  must  trust  the  Lord  Jesus ;  if  you  cannot  trust  him,  and  rest  by 
 faith  upon  him,  and  take  his  word  and  promises,  you  will  receive  nothing  of  him,  neither 
 righteousness,  pardon,  peace,  strength,  and  comfort,  nor  salvation.  What  is,  my  brethren, 
 believing  in  Christ,  but  trusting  liim,  or  depending  upon  his  word  and  faithful  promises, 
 relying  upon  the  sufficiency,  merits,  power,  and  faithfulness  of  the  Lord  Jesus  C'hrist.  "  In 
 Lim  all  that  believe  are  justitied  from  all  things,"  Acts  xiii.  '60,  &e.  They  are  poor 
 traders  that  must  have  all  in  hand  presently  paid  down :  some  poor  weak  Christians,  who 
 are  not  rich  in  faith,  they  cannot  trust  God,  or  wait  for  the  accomplishment  of  his  promises. 
 How  long  did  the  Father  trust  the  Son,  or  take  his  word  that  ho  would  come  and  pay  him  all 
 our  vast  debts  !  and  how  long  did  Abraham  trust  God  for  the  performance  of  his  promise 
 of  giving  him  a  son,  or  before  the  child  of  the  promise  was  given.  "  He  believed  in  hope 
 against  hope,"  Horn.  iv.  18.  And  saith  I)avid,  "  In  the  Lord  have  I  put  my  trust." 
 "  Blessed  is  the  man  that  trusteth  in  the  Lord,  and  whose  hope  the  Lord  is,"  Jer.  xvii.  7. 
 "  Tnist  in  him  at  all  times,  ye  people,"  Psal.  l-x:ii.  8.  Though  the  providences  of  God  seem 
 to  cross  his  promises,  or  God  seem  long  before  we  have  the  promise  made  good  to  us,  or  to  his 
 8ion;  yet  we  must  trust  in  him,  and  not  doubt  but  in  due  time  he  will  perform  whatsoever  he 
 Lath  promised.  Now  there  are  two  or  three  things  to  strengthen  our  trusting  in  God. 
 Great  seen-  1.  That  though  we  deserve  nothing,  can  merit  nothing,  yet  Christ  hath 
 CTounds  "''  merited  all  things  that  are  needful  for  us,  and  he  is  descrvhig,  God  will  not 
 Kiventousto     deny  us  the  merits  of  liis  Son's  blood. 
 
 through    "  2.  God  who  hath  promised  is  immutable,  he  changes  not ;  he  never  clianges 
 
 Christ  Je«u3.  ])jg  mjnd^  jjor  his  absolute  purposes  and  decrees.  "  He  will  not  lie  to  David, 
 nor  alter  the  thing  that  is  gone  out  of  his  lips,"  Psal.  Ixxxlx.  34,  35. 
 
 3.  We  have  not  only  his  promise,  but  his  oath  ;  this  denotes  that  the  Lord  foresaw  hovr 
 hard  it  would  be  for  us  to  trust  or  believe  in  him ;  and  also  it  shows  the  wonderful  con- 
 descension of  God  to  his  poor  creatures.  Moreover,  it  discovers  the  gi'catest  ground  for  us 
 to  believe  in  Mm  imaginable.  Shall  God  not  only  promise  but  oblige  himself  by  oath !  Stand 
 and  wonder  0  ye  heavens  !  See  what  the  Psalmist  saith,  "once  have  I  sworn  by  my  holi- 
 ness," &c.  Again  it  is  said,  "  When  God  made  promise  to  Abraham,  because  he  could  swear 
 by  no  greater,  he  sware  by  himself,"  Heb.  vi.  13.  An  oath  among  men  is  to  put  matters 
 out  of  all  doubt,  and  so  put  an  end  to  all  strife.  "  Wherein  God  willing  more  abundantly 
 to  show  to  the  heirs  of  promise,  the  immutability  of  his  counsel,  confirmed  it  by  an  oath,  that 
 by  two  immutable  things,  in  which  it  is  impossible  for  God  to  he,  we  might  have  strong  con- 
 solation, who  have  fled  for  refuge  to  lay  hold  upon  the  hope  set  before  us,"  ver.  17,  18. 
 That  man  must  needs  see  cause  strangely  t<:i  reflect  upon  himself,  that  cannot  trust  in  God, 
 in  the  true  God,  especially  when  his  oath  is  passed  in  the  case.  0  what  horrid  unbelief  is 
 there  in  our  hearts  ! 
 
 4.  Because  no  soul  whoever  that  trusted  in  the  Lord  missed  of  help  and  succour  in  the 
 proper  season,  when  he  saw  it  would  do  tljem  the  most  good.  "  God  shall  help  her,  and 
 that  right  early."  No  man  ever  trusted  in  God  through  Jesus  Christ,  and  waited  patiently 
 upon  him,  but  received  most  sure  and  seasonable  returns  from  him.  Shall  God  lose  his 
 credit,  and  not  be  believed  by  his  creatm-es  ?  Nay,  shall  his  own  children  not  trust  in  him, 
 and  rely  upon  his  faithfulness  ? 
 
 5.  If  God  seems  to  delay  the  performance  of  his  promises,  it  is  to  try  and  put  our  graces 
 into  exercise,  to  try  our  faith  in  him,  and  our  love  to  him,  and  the  gi-aco  of  patience  also ; 
 or  else  he  sees  we  are  not  ready  to  receive  what  he  promised,  or  the  time  is  not  yet  come 
 when  the  mercy  will  do  us  the  most  good,  and  bring  the  greatest  lionour  and  glory  to  his 
 own  name. 
 
 6.  That  mercy  which  we  have  long  waited  for,  will  be  very  sweet  and  consolatory  unto 
 us,  when  it  comes.     If  men  are  sure  of  safe  and  great  returns,  they  wait  with  much  patience, 
 
SERM.  XXX,]        THE  rAHABLE  OF  THE  TALENTS  OrENrD.  717 
 
 content,  and  satisfoction.     "  Hope  deferred  makes  the  heart  sick,  but  wlien  it  cometh  it  is 
 a  tree  of  life,'"  Prov.  xiii.  12. 
 
 Nintlily.  Trad<Ts  or  merchants  (as  I  showed  you  in  openinjj  another  para-  christisn 
 ble,)  must  keep  their  books  well,  and  see  that  their  accounts  stand  fair,  and  *")uia  keen 
 know  whetlier  they  thrive  or  go  behind-hand.  So  every  Ciiristian  or  spiritual  iiieir  nc- 
 trader,  should  see  how  things  stand  between  God  and  his  nwu  soul,  tliat  he  may  '="""'*  ™*^"' 
 know  whether  he  grows  in  faith,  in  love,  in  zeal,  in  humility,  and  in  holiness,  or  not ;  and 
 if  he  finds  he  is  grown  more  cold,  more  earthly,  proud,  and  unbelieving,  it  is  a  sad 
 sign  of  breaking,  or  that  his  heart  is  not  right  with  God,  or  at  least  that  he  is  under 
 some  soru  temptation,  and  also  under  the  withdrawings  of  the  quickening  presence  of 
 Christ,  nor  can  such  tell  where  their  partial  apostacy  may  end.  However,  "  Tlio 
 righteous  shall  hold  on  his  way,  and  he  that  hath  clean  hands  shall  grow  stronger  aud 
 stronger,"  Job  xvii.  9. 
 
 Tenthly.  Some  traders  do  not  improve  their  Lord's  money,  and  though  some  spiri- 
 entrusted  but  with  one  talent,  yet  improve  not  that,  but  mind  more  their  do'' not'"im- 
 own  private  business,  than  the  concerns  of  their  Lord.  And  this  as  our  prove  so 
 Saviour  shows  in  this  parable,  many  to  whom  he  hath  given  but  one  talent  taicot.*^ """ 
 do  not  improve  it,  but  hide  it  in  the  earth. 
 
 Eleventhly.  Some  traders  break,  and  expose  such  that  are  faithful  dealers  to  loss 
 and  shame.  Even  so  also  some  professors  baclcslide  or  revolt  from  God,  and  turn  spi- 
 ritual bankrupts,  to  the  great  dishonour  of  God,  the  reproach  of  religion  and  faithfid 
 Cliristians ;  and  these  are  exposed  and  in  great  danger  every  day  to  fall  into  the  hands 
 of  diNine  justice,  into  the  hands  of  the  living  God,  and  to  be  cast  into  prison;  where 
 under  eternal  wrath  they  must  abide,  until  they  have  paid  the  uttermost  fai-thiug. 
 
 SEEMON    XXX. 
 
 Then  he  that  had  received  the  Jive  talents,  went  and  traded  with  the  same.     And  Ukeivise 
 he  that  had  received  the  two,  &c. — llatt.  xxv.  16,  17. 
 
 Doct.     That  the  children  of  men  who  are  called  Christ's  servants,  are  traders. 
 
 I  have  opened  this,  and  showed  how  fitly  they  may  be  compared  to  traders,  which  closed 
 with  the  second  general  head  of  discourse. 
 
 Thirdly,  I  shall  shew.  That  Christ's  own  domestic  servants  are  entrusted  with  his  most 
 choice  treasure. 
 
 I  have  before  proved,  that  these  talents  are  not  all  alike  in  quality,  as  the  text  shows  they 
 are  not  in  quantity. 
 
 1.  Some,  na}',  multitudes  in  the  world  (that  Christ  will  call  to  reckon  with     Tiio    >xrci- 
 when  be  comes  to  judgment,)  have  only  natural  or  external  talents  given  to     tatoiaabovo 
 them,  as  natural  light,  knowledge,  riches,  and  other  common  endowments ;  but    otiiers. 
 true  believers,  who  are  Christ's  domestic  seiTants,  have  special,  spiritual  and  heavenly  talents 
 given  to  them,  true  spiritual  li«ht,  knowledge,  grace,  riches,  and  righteousness. 
 
 And  now  all  must  acknowledge  theso  in  their  nature  and  quality,  as  they  ditt'er  from  the 
 other,  so  they  far  excel  or  are  much  better  than  those  tlie  Pagan  world  or  mere  earthly  men 
 and  reprobates  have,  or  are  entrusted  with.  "  The  merchandize  of  wisdom  is  better  than 
 the  merchandize  of  silver,  and  the  gain  thereof  tlian  fine  gold,''  Prov.  iii.  14.  By  wisdom 
 here,  most  conclude,  is  meant  Jesus  Christ,  who  is  called  tjie  wisdom  of  God ;  and  also  takes 
 in  true  grace,  or  the  true  fear  and  saving  knowledge  of  God.  "  They  shall  die  without 
 wisdom,"  (or  instrivction)  speaking  of  wicked  men,  Prov.  v.  23.  "  The  fear  of  the  Lord  is 
 the  beginning  of  wisdom."     0  Imw  few  have  this  talent. 
 
 2.  They  must  be  the  best  talents,  if  we  consider  furtiier  more  particidarly  the  matter  of 
 them,  or  what  is  contained  in  these  talents,  even  as  was  hinted,  the  ble>-sed  God  himself, 
 and  Jesus  Christ  himself;  he  gives  himself  to  some,  thuugli  but  to  a  few,  and  this  is  tlui 
 great  covenant  promise,  "  I  will  be  your  Goil,  and  you  shall  be  my  people."  0  what  a 
 talent  is  the  gift  of  tlie  Spirit  and  true  grace,  and  all  those  things  that  accompany  it ! 
 
 ;!.  Tiiat  they  are  the  best  talents,  or  far  excel  them  that  are  given  to  others,  appears, 
 because  they  that  have  them  are  by  the  Lord  pronounced  happy.  "Hapjiy  is  the  man 
 that  fludeth  wisdom,  and  the  man  that  gettcth  understanding,"  Prov.  iii.  13.     Such  are 
 
718  THE  PARABLE  OF  THE  TALENTS  OPENKD.  [eOOK  HI. 
 
 truly  liappy  here,  happy  while  they  live,  and  shall  be  happy  at  death,  and  also  eter- 
 nally happy.  Their  riches  are  the  best  riches,  their  honours  are  the  best  honours,  and 
 their  delights  and  pleasures  far  excel  all  the  sensual  dehghts  and  pleasures  of  wicked 
 men. 
 
 No  man  can  4.  Who  Can  count  up,  or  compute  the  riches  and  infinite  worth  that 
 whateoodis  's  in  God,  and  in  the  Lord  Jesus  Christ,  who  is  the  believer's  portion. 
 in  God.  "Theu-  lot  is  fallen  in  pleasant  places,  they  have  a  goodly  heritage,"  Psal. 
 
 xvi.  G.  Who  can  reckon  up  all  the  blessings  of  the  covenant  of  grace,  or  what  is 
 contained  in  the  pron)ises  of  the  gospel?  Tiiey  are,  my  brethren,  of  an  incomparable 
 nature,  fiir  exceeding  the  onyx,  the  sapphire,  the  crystal,  or  the  chiefest  pearl. 
 
 5.  Their  nature  and  excellency  may  be  known,  if  we  consider  the  spring  or  rise  of 
 them,  and  that  also  they  are  a  certain  token  or  pledge  of  the  special  love  of  God. 
 The  Father's  love  is  the  spring  or  fountain  from  whence  they  come.  God  loves  aU 
 his  creatures  with  a  common  love,  and  he  gives  them  his  common  favours.  But  he 
 loves  his  elect  with  a  special  and  peculiar  love,  and  therefore  he  bestows  on  them 
 his  special  and  peculiar  blessings,  or  talents  that  far  excel  all  such  he  gives  to  others. 
 "Yea,  I  have  loved  thee  with  an  everlasting  love,  therefore  with  loving  kindness  have 
 I  drawn  thee,"  Jer.  xxxi.  3.  j\Ioreover,  these  special  talents  or  choice  treasure  God 
 hath  given  to  his  people,  are  as  a  certain  pledge  to  them  that  they  were  comprehended 
 in  his  eternal  love,  and  are  some  of  his  own  elect.  When  God  gives  his  Spirit  to  any 
 man,  saving  grace  to  any  man,  it  is  also  a  pledge  to  them  of  their  being  justified 
 and  pardoned,  and  that  they  shall  be  eternally  saved;  therefore  the  talents  these  have, 
 far  exceed  in  worth  and  excellencies,  all  others  whatsoever;  these  are  soul  euricliing, 
 soul-raising,  soul-exalting,  and  soul-satisfjing  treasures;  they  that  God  gives  these  talents 
 to,  may  say  with  Jacob,  "  They  have  all." 
 
 6.  Their  great  worth  also  appears,  by  that  wonderful  price  that  was  laid  down  by  the 
 Lord  Jesus  Christ  to  purchase  tliem.  These  talents  were  the  special  purchase  of  the  blood 
 of  Jesus  Christ.  True  grace  is  the  special  fruit  of  Christ's  merits,  or  glorious  purchase. 
 True,  we  have  them  cheap  enough,  being  given  to  us  freely,  yet  we  part  with  our  all  for 
 them,  and  so  did  every  one  that  ever  was  possessed  with  them  ;  had  an  enlightened  sinner 
 kingdoms  and  crowns,  rather  than  he  would  not  have  or  should  be  denied  of  these  things, 
 he  would  part  with  them  presently,  and  contemn  all  earthly  crowns  and  kingdoms,  as 
 Moses  did  the  glory  of  Egypt,  in  comparison  of  these  thuigs. 
 
 Spiritual  0  costly  wares,  (saith  one)  God's  all  goes,  Christ's  aU  goes,  and  the  sin- 
 
 to'°a^d"Tn5     ner's  all  goes  also,  to  enjoy  them. 
 
 to  ciirist.  The  magazine  and  treasures  of  heaven  are  emptied,  yet  do  not  mistake,  the 
 
 sinner  finds  the  flesh  must  be  crucified,  tlie  old  man  must  die,  if  he  possess  the  talent  of 
 grace  and  the  new  birth.  0,  the  woundings,  the  lancings,  the  bleedings,  the  heart-prick- 
 ing pangs  that  often  attend  the  new  birth,  these  lead  the  van  to  this  banner  of  love  ;  these 
 are  like  storms  and  tempests  to  the  flesh,  to  the  old  man,  or  body  of  sin  and  death  ;  self 
 is  wounded,  the  life  of  sin,  and  the  love  of  this  world  is  at  once  let  out. 
 
 7.  The  gain  by  trading  in  these  commodities  is  great,  and  hath  the  best  increase  or  in- 
 comes. 
 
 "  Thou  deliveredst  to  me  iive  talents,  behold  I  have  gained  besides  them  five  talents 
 more,"  Ver.  20. 
 
 They  may  be  improved  to  double  increase,  to  as  much  more  in  respect  of  the  quantity  ; 
 but  this  is  not  all,  he  that  improved  his  two  talents,  is  made  a  ruler  over  two  cities,  and 
 he  that  improved  his  five  talents,  is  made  a  nder  over  five  cities  ;  besides,  what  a  believer 
 may  arrive  to  here  in  improving  of  his  special  talents  of  gi-ace  and  saving  knowledge.  As 
 to  a  further  likeness  to  God,  or  communion  with  him,  or  in  comfort  and  consolation,  there 
 are  great  rewards  of  grace  attends  the  improvement  of  grace,  and  all  other  spiritual  and 
 peculiar  gifts  of  God. 
 
 8.  The  duration  of  these  things  shows  forth  the  excellent  nature  of  them,  they  are  eter- 
 nal things,  love  to  God,  peace  of  conscience,  and  a  likeness  to  God,  we  shall  carry  out  of 
 the  world  with  us.     The  Lord  that  gives  grace,  gives  also  glory  to  his  faithful  servants. 
 
 Lastly,  The  returns  that  these  traders  meet  with,  shows  it  is  the  best  trade  and  the 
 choicest  treasm-e. 
 
 ciirist  maiies  !■  Great  things  for  that  which  is  of  very  little  value  ;  what  is  a  cup  of  cold 
 the  best  re-     ^r^fgr  to  a  crown  of  glory  ?    what  are  ashes,  or  moui'uiug,  or  a  spkit  of  hea- 
 
 turnstotnem  .  .®„'',  ,-i  ••  -i, 
 
 that  trade  vmess,  m  comparison  of  that  gloncus  beauty,  spiritual  joy  and  eternal  praises, 
 with  him.         y/hidi  Christ  returns  for  those  small  things. 
 
SEKM.   XXX.]  THE   PAKADLK    OF   THE   TALENTS   OPENED.  719 
 
 2.  Quick  returns,  see  what  the  Lord  says  :  "  Before  they  call  I  will  answer,"  though 
 it  is  not  thus  always,  Isa.  Ixv.  24. 
 
 3.  They  are  always  certain  returns,  none  miscarry ;  no  ship  is  cast  away  that  is  well 
 freighted  with  grace. 
 
 4.  Seasonable  returns,  just  when  the  Lord  sees  we  need  the  mercy,  and  it  will  do  us 
 most  good,  then  we  shall  have  it. 
 
 USE. 
 
 1.  Be  exhorted  to  choose  this  trade,  the  trade  of  godliness  ;  you  that  are  willing  to  be 
 hired  and  become  some  of  Chiist's  special  and  domestic  servants,  shall  receive  of  these  ta- 
 lents to  trade  with. 
 
 2.  0  begin  early,  you  young  men,  enter  upon  this  trade  in  your  youth,  it  is  best  and 
 soonest  learned  then,  and  then  you  will  have  the  longer  experience,  and  the  more  time  to 
 grow  rich  and  increase  in  heavenly  treasure. 
 
 3.  Take  heed  you  do  not  begin  in  this  trade  without  a  stock  of  saving  grace,  or  think 
 you  can  manage  this  calling  with  a  stock  of  simple  morality,  or  only  with  common  light 
 and  knowledge,  or  by  improving  your  natui'al  abilities  for  procuring  the  Spirit  and  grace 
 of  Christ.  And  you  that  are  true  Christians,  mind  well,  and  be  sure  follow  this  your  gene- 
 ral calling,  and  labour  you  do  not  go  back.     But  to  proceed. 
 
 "  And  so  he  that  received  the  five  talents  came  and  brought  with  him  other  five  talents, 
 saying,  Lord,  thou  deUveredst  unto  me  five  talents,  behold  I  have  gained  besides  them  five 
 talents  more,"  ver.  '20. 
 
 "  He  also  that  had  received  two  talents,  came  and  said,  Lord,  thou  deliveredst  to  mo 
 two  talents,  behold  I  have  gained  two  other  talents  besides  them,"  ver.  22. 
 
 "  Then  he  which  received  the  one  talent,  came  and  said,  Lord,  I  knew  thou  wert  an 
 hard  man,  reaping  where  thou  hast  not  sown,  and  gathering  where  thou  hast  not  strewed," 
 ver.  24:. 
 
 "  And  I  was  afraid,  and  went  and  hid  thy  talent  in  the  earth,  lo,  there  is  that  is  thine," 
 ver.  25. 
 
 Note  from  hence. 
 
 Doct.  That  such  who  have  received  five  talents,  and  two  talents,  do  improve  them, 
 hut  he  that  received  the  one  talent,  improved  it  not. 
 
 I  do  not  mean  by  this  proposition  (that  lies  clear  to  nie  in  the  text)  that  all  true  believ- 
 ers who  have  received  most  from  God,  or  the  greatest  talents,  do  always  improve  them, 
 proportionably  abuve  such  who  have  received  less  light,  knowledge,  parts,  &c.,  but  that  all 
 who  do  receive  the  true  and  saving  grace  of  God,  light,  and  knowledge,  do  more  or  less 
 improve  those  talents,  or  gain  more,  but  that  he  that  receives  but  one  talent,  never  improves 
 that  one  as  he  ought  and  might  do.     No  man  certainly  hath  received  less  than  one  talent. 
 
 1.  I  shall  lay  down  several  propositions,  the  better  to  open  the  nature  of  the  talents. 
 
 2.  I  shaU  show  what  may  be  meant  by  five,  and  by  two  talents,  and  what  by  the  one  talent. 
 
 3.  What  may  be  meant  by  hiding  of  the  one  talent. 
 
 4.  Why  such  may  be  said  to  hide  that  one  talent. 
 
 1.  Proposition.  All  talents,  as  I  hinted,  are  of  two  sorts,  earthly  or  heavenly,  temporal  or 
 spiritual,  common  or  special. 
 
 2.  Proposition.     That  the  two  talents,  and  the  five,  though  they  differ  in    ^g"' ^  t** 
 quantity,  yet  I  conceive  they  do  not  in  quality  ;  for  both  these  servants,  or  all     talents    are 
 signified  by  him  that  bad  the  five,  and  him  that  had  the  two,  were  faithful  ser-     nature, 
 vants,  and  were  saved  ;  now  the  same  grace,  the  same  faith,  the  same  know- 
 ledge, as  to  kind  that  one  true  believer  hath,  all  have  ;  hence  the  apostle  Peter  speaking  of 
 the  faith  of  God's  elect,  calls  it  Uke  faith.     "  To  them  who  have  obtained  like  precious  faith 
 ■with  us,  through  the  righteousness  of  God  and  our  Saviour  Jesus  Christ,"  2  Pet.     Grace  u  of 
 i.  1.     It  is  not  Uke  in  respect  of  the  degree  or  measure  of  it,  but  in  respect  to     one  and  the 
 the  kind  or  nature  of  it,  and  the  object  of  it.     All  have  true  faith,  unfeigned     in    au    be- 
 faith,  faith  tliat  works  by  love,  the  faith  of  God's  elect,  and  the  faith  of  the  ope-     'i^vers. 
 ration  of  God  ;  by  all  these  and  other  names  is  faith  called,  but  some  have  but  a  weak  faith, 
 others  a  strong  faith,  some  a  httle,  and  others  a  great  faith  ;  so  some  good  Christians  have 
 small  knowledge,  gifts  and  parts,  in  comparison  of  what  some  other  good  Christians  and  mi- 
 nisters have.     Now  these  things  being  matter  of  fact,  and  well  known  to  all  God's  people,  as 
 well  as  confirmed  by  his  holy  word,  none  need  to  doubt  the  truth  thereof. 
 
 Moreover,  will  any  dare  to  say,  that  a  man  to  whom  God  never  gave  a  stock  or  talent  of 
 saving  faith,  can  by  any  power  or  improvement  of  the  talent  he  hath,  arrive  unto  eternal  life  ? 
 
720  THE  TAUAELE  OF  THE  TALENTS  OPENED.  [llOOK  III. 
 
 3.  Propositiun.  That  no  man  liviuLj,  nr  ever  livcil  upon  the  earth  (to  whom  God  gave  ta- 
 lents) ever  improved  them  to  thentmo?t  they  might  liave  done. 
 
 All  the  godly  ever  confessed  how  they  have  failed  therein.  Moreover,  they  that  received 
 tlie  one  talent,  it  is  evident,  did  not  improve  it  tti  the  end  it  was  given  ;  and  as  many  saints 
 are  signified  by  him  that  had  the  five  talents,  and  many  by  him  that  liad  the  two  talonts.  So 
 a  multitude  no  doubt  are  siguilied  by  him  that  had  the  one  talent,  even  all  that  eternally  per- 
 isli,  and  they  are  those  who  never  received  (nor  may  be  never  desii-ed)  the  saving  grace  of 
 God. 
 
 4.     Proposit.     That  God  gives  more  to  them  that  are  saved,  than  lie 
 Christ  giTCj     frives  to  them  that  perish,  and  this  I  think  is  as  fully  intimated  by  our 
 
 more  to,  ana      r*.  i    t       i    -       i  ■  i  •  *^    .^  .     .  "^ 
 
 does  more  for  ulessed  Lord  in  this  parable,  as  any  thing  whatsoever;  if  it  is  not  partly 
 are*'^  save"  """^  grand  design  of  our  Lord  therein,  and  did  he  not  indeed  give  more 
 th.in  for  to,  and  do  more  for  them  that  are  saved  (or  for  his  elect)  than  for  others, 
 perisii.  '  they  would  certainly  perish  with  the  rest  of  mankind ;  for  such  that  are 
 saved,  who  had  the  least  given  to  them,  had  more  than  one  single  talent, 
 or  that  talent  which  all  men  generally  receive  from  God. 
 
 If  therefore  these  talents  do  comjirehend  all  mankind,  and  take  in  the  special  grace 
 of  God  also,  as  our  anuotators  declare  they  do,  And  other  worthy  expositors ;  then 
 what  I  say,  1  am  sure,  cannot  be  denied,  but  that  the  things  I  have  hinted  in  these 
 previous  propositions  may  be  safely  drawn  from  what  is  signified  by  the  five,  by  the 
 two,  and  by  the  one  talent. 
 
 Secondly.     Show  what  may  be  meant  by  the  five  and  two  talents. 
 
 1.  I  conceive  by  these  talonts  are  comprehended,  even  in  the  two  and  five,  all  things 
 ■wliatsoever  that  is  the  Lord's  goods,  or  that  grace,  light,  and  saving  knowledge,  &c.,  given 
 to  all  God's  elect.  Though  some  of  the  saints  receive  more  of  those  precious  thiiigs 
 than  others. 
 
 1.  Some  have  greater  grace,  greater  measures  of  knowledge,  greater  gifts  both  tempo- 
 ral and  spiritual ;  some  have  much  of  the  riches  of  this  world,  which  they  as  good 
 stewards  improve  from  a  principle  of  love  to  Christ,  to  the  glory  of  God,  and  sujijwrt  of  the 
 gospel,  the  church  and  ministry  of  the  gospel  in  the  world,  which  will  in  the  life  to  come  be 
 remembered  and  redound  to  tlieir  account,  as  an  act  of  God's  free  grace  to  them  who  will 
 not  "  forget  their  work  of  faitli,  and  labour  of  love,"  Heb.  vi.  10. 
 
 2.  Some  of  the  saints  are  in  greater  places  of  trust,  and  in  higher  stations  in  the  world 
 and  church  also,  as  well  as  endowed  with  greater  parts,  gifts,  and  learning,  and  so  are  ca- 
 pacitated to  do  more  for  God,  and  bring  greater  glory  to  him,  and  profit  to  the  souls  of  men, 
 and  good  to  the  church  of  God.  How  useful  have  some  ministers  been  in  their  day,  what 
 pains  and  labour  did  they  take,  and  how  have  they  been  a  blessing  to  the  world  and  peo- 
 ple of  God  ! 
 
 3.  He  that  received  the  one  talent,  (and  all  th  ise  signified  in  him)  may  be  such  that 
 only  received  outward  favours  or  temporal  gooil  things,  together  with  common  and  ex- 
 ternal gifts,  knowledge,  parts  and  attainments  of  the  like  nature  whatsoever,  and  which  in 
 respect  of  that  different  and  peculiar  talent  of  special  grace,  it  may  be  partly  called  one 
 talent.  He  having  not  talents  of  dilfering  species,  as  all  the  true  children  of  God  have, 
 viz.,  both  common  favours  and  saving  grace  also. 
 
 -1.  Therefore  I  conceive  the  one  talent  may  in  quantity  be  more  or  less ;  as  for  example, 
 the  Heathen  (  none  will  deny)  have  one  talent,  but  they  have  not  so  great  a  one  talent  as 
 sui'h  who  have  the  outward  ministration  of  the  gospel,  and  all  other  advantages  in  a  land 
 of  vision,  besides  the  great  natural  and  acquired  parts,  and  learning  some  of  them,  may 
 and  do  attain  unto.  Yet  I  say  this  may  nevertheless  be  called  but  the  one  talent,  being  all 
 but  common  endowments,  common  grace,  gifts  and  knowledge,  and  not  any  of  them  having 
 received  the  holy  sanctifying  Spirit  of  God,  nor  so  much  as  one  dram  of  saving  grace. 
 
 5.  And  as  I  said,  it  appears  that  he  that  rec(!ived  the  one  talent,  did  not  faithfully  ac- 
 cording to  his  ability  improve  his  talent ;  so  it  may  signify  that  no  mere  natural  men  (that 
 have  received  that  wliicli  is  the  least)  do  improve  it  as  they  might  (or  are  able),  and  so 
 may  be  condemned  for  not  doing  wluit  they  were  empowered  to  do,  or  for  wasting,  hiding, 
 and  slighting  the  light  and  means  of  grace  that  \va^  allbrded  them,  under  idle  and  frivolous 
 pretensions,  though  the  fullest  improveiueut  of  one  talent  cannot  bring  any  person  into 
 a  state  of  grace  or  save  him,  because  the  seed  of  grace,  (or  the  prime  and  original  stock) 
 must  be  first  given,  before  there  can  be  an  exercise  or  an  improvement  made  of  it;  and  all 
 know  that  without  true  faith  in  Christ  and  regeneration  no  man  can  be  saved ;  and  as 
 evident  it  is  tliat  "  the  natural  man  receiveth  not  the  things  of  the  Spirit,  ueither  indeed 
 
SERM.  XXX.]  TUB  PARABLE  OF  THE  TALENTS  OPEXED.  721 
 
 industry  of  his  own,  but  it  must  be  given  to  him  immediately  from  the  Lord. 
 Object.  It  will  then  follow  that  no  Heathen  or  Bagan  can  be  saved  ? 
 
 1.  Ans.  That  may  be  a  gi-eat  mistake,  for  some  of  the  Heathen  might  hear  of  Jesus 
 Christ,  and  have  faith  in  him ;  by  some  means  or  another  it  miglit  be  revealed  to  them 
 (though  the  light  of  natuie  cannot  do  it)  and  so  receive  more  than  the  one  talent. 
 
 2.  Some  that  lived  before  Christ  came,  might  converse  with  the  Jews,  or  have  know- 
 ledge of  Moses'  writings,  as  history  makes  appear  many  of  them  had,  as  well  as  the  word 
 of  God  shows  the  same  thing. 
 
 3.  It  is  said  that  there  was  among  the  Gentiles,  women  that  prophesied  of  Christ's 
 coming,  and  of  his  bloody  passion,  &c.,  that  were  called  Sybils,  (though  some  think  what 
 is  said  of  them  is  fabulous). 
 
 4.  Or  might  not  God  in  some  supernatural  way  (wheu  he  spoke  in  divers  ways  and 
 manners  unto  the  fathers)  make  Christ  known  unto  tliem  ? 
 
 To  conclude  with  this,  certainly  God  will  condemn  men  for  not  doing  those  things  which 
 he  requires  of  them  ;  and  where  the  gospel  comes,  how  do  many  slight  it !  and  though 
 "Light  is  come  into  the  world,  men  love  darkness  rather  than  light,"  John  iii.  19.  And 
 this  our  Saviour  saith  is  the  condemnation. 
 
 "  And  hid  thy  talent  in  the  earth,"  &c.,  ver.  25. 
 
 In  ver.  18  it  is  said,  "  He  digged  in  the  earth  and  hid  his  lord's  money." 
 
 Quest.  What  may  be  meant  by  his  digging  in  the  earth,  and  hiding  his  lord's  money  ? 
 
 Ans.  Digging  in  the  earth  may  signify  his  labouring  "  for  the  meat  that 
 perishes  more  than  that  meat  which  endureth  to  everlasting  life,"  John  vi.     ^jj^^  „jy 
 27 ;  or  his  minding  earthly  things,  being  more  busy  in  pursuing  after  the     ??,?'**•''  '•' 
 world,  than  in  improving  that  knowledge  he  had  of  di\ine  things,  or  of  the     oneuient'. 
 means  of  grace  which  God  was  pleased  to  aiford  him. 
 
 2.  Hiding  his  talent  may  also  denote  his  concealing  those  convictions  he  might  have  in 
 his  conscience  in  respect  of  sin  or  of  duty.  Some  men  may  be  convinced  of  many  sins 
 they  live  in,  and  of  their  duty  in  closing  with  Christ  and  following  him  in  a  way  of  obe- 
 dience, but  they  strive  to  stifle  those  con^^ctions,  and  keep  all  in  their  own  breast ;  and 
 will  not  improve  that  light  and  knowledge  they  have,  but  wholly  give  way  to  earthly 
 thoughts  and  to  the  temptations  of  Satan,  and  so  dig  in  the  earth  rather  than  look  up  to 
 heaven  ;  and  wliat  is  this  less  than  a  hiding  their  Lord's  money  ?  they  wiU  not  declare 
 to  others  what  troubles,  what  fears,  and  terrifying  thoughts  they  sometimes  have  had,  con- 
 cerning the  state  of  their  souls  and  of  eternity,  but  strive  to  quench  the  motions  of  the 
 Spirit,  and  so  put  out  that  fire  that  was  kindled  in  their  hearts,  and  wiU  not  make  a  pro- 
 fession of  what  they  sometimes  experienced  God  had  done  for  them  by  the  common  influ- 
 ences of  his  Spirit  and  workings  of  their  own  awakened  consciences. 
 
 3.  Perhaps  one  great  part  of  his  talent  lay  in  earthly  riches,  and  that  he  laid  up  and 
 refused  to  improve  it  by  distributing  according  to  his  ability  to  the  poor,  and  to  support 
 the  interest  of  Christ.  Some  who  have  the  one  talent  no  doubt  may  be  church  members, 
 and  this  way  the  young  man  mentioned  in  the  gospel,  hid  his  talent,  who  when  our  Lord 
 bid  him  "  sell  all  he  had,  and  give  it  to  the  poor,  and  follow  him,  went  away  very  sor- 
 rowful ;"  he  hid  his  talent  in  the  earth,  and  would  not  trade  for  heaven. 
 
 4.  Or  perhaps  part  of  this  one  talent  might  lie  in  spiritual  gifts  and  abilities,  in  the  im- 
 provement of  which  he  might  have  been  useful  to  the  church,  or  for  the  good  of  others, 
 but  he  might  utterly  refuse  to  exercise  those  gifts,  but  hid  or  concealed  them,  and  by  pur- 
 suing with  an  inorinate  warmth  the  things  of  the  world,  might  hide  his  talent,  if  neither 
 earthly  riches  or  spiritual  gifts  are  improved  as  God  requii-es,  they  may  be  said  to  be  hid. 
 
 5.  Or  perhaps  God  gives  men  much  health  and  many  precious  opportunities  to  attend 
 upon  the  means  of  grace,  but  out  of  love  to  theii-  trades"  and  secular  affairs  they  spend  all 
 their  time,  health,  and  strength,  about  the  things  of  this  Mfe,  and  though  the  word  of  God 
 be  preached  daily  but  a  few  doors  off  where  they  live,  yet  they  will  not  spare  an  hour  or 
 two  in  a  whole  week  to  attend  upon  the  ministration  thereof;  and  when  they  are  told  of 
 their  great  neglect,  they  find  one  excuse  or  another,  and  so  hide  their  Lord's  money,  or 
 will  not  improve  the  talent  God  gave  them. 
 
 Thirdly,  Why  do  such  who  receive  the  one  talent  hide  it  ? 
 
 1.  Ans.  No  doubt  but  it  may  be  from  that  multipUcity  of  earthly  concerns 
 
 that  is  in  their  hand,  they  have  so  much  business  of  their  own,  and  are  car-  From 
 
 ried  away  so  much  with  self-love,  that  they  can  find  no  time  to  worship,  obey,  ^^'L^Some  '* 
 
 and  serve  the  Lord  Jesus  Christ.     The  love  of  the  world  is  m  their  heart,  hid«  their 
 
 they  can  find  no  leisure  time  yet  to  think  seriously  of  their  immortal  souls,  '*  *"'■ 
 
 and  of  eternal  things.  3  *• 
 
722  THE   P^UtABLE   OF   TUE   TALENTS   orENLD.  [bOOK   III. 
 
 2.  They  may  hide  their  talent,  because  the  fae  burns  too  hot  for  them,  I  mean  comic- 
 tions  are  too  stroui;,  that  have  taken  hold  of  their  consciences,  or  that  candle  that  is 
 lighted,  if  they  put  it  not  under  a  bed,  or  quench  the  fire  kindled  in  them,  they  fear  they 
 may  come  under  reproach  and  be  derided  by  their  ungodly  neighbours  or  company  they 
 used  to  keep,  or  perhaps  they  may  foresee  the  fire  will  waste  too  much  of  the  fuel,  I  mean 
 their  substance,  perceiving  religion  may  be  too  chargeable  for  them,  and  from  hence  are 
 led  by  Satan  to  hide  their  talent. 
 
 3.  By  what  our  Saviour  here  intimateth  in  respect  of  this  person's  plea,  one  chief  rea- 
 son of  his  hiding  of  his  talent,  is  upon  a  false  apprehension  of  the  blessed  God  ;  he  con- 
 fesseth  he  had  not  traded  with  his  Lord's  money,  or  had  not  improved  his  talent  well : 
 and  what  answer  doth  he  give  ?  what  was  the  reason  of  his  unfaithfulness  ?  See  what  he 
 says : 
 
 "  And  he  said.  Lord,  I  knew  that  thou  wert  an  hard  man,  reaping  where  thou  hadst 
 not  sown,  and  gathering  where  thou  hadst  not  strawed,  and  I  was  afraid  and  went  and  hid 
 thy  tiilent,"  &c.,  vers.  2i,  25. 
 
 He  chargeth  his  Lord  with  the  highest  injustice,  not  only  that  he  was  an  austere  or  a 
 severe  man,  but  a  cruel  and  unreasonable  man,  for  so  much  and  no  less  is  implied  in  his 
 answer.  Is  not  he  a  cruel  and  an  unjust  man,  that  would  reap  where  he  never  sowed  ? 
 this  person  seems  to  talk  like  an  Arminian,  some  that  hold  those  notions,  argue  much  as 
 this  man  doth.  Thou  dost  expect  that  I  shall  improve  what  thou  gavest  me, 
 S™^c'"God  ^'"■'  y^^  ^^^'^^  never  didst  give  me  thy  saving  grace,  nor  sowed  the  seed  of  it 
 fooiisiih;  or  in  tliy  heart,  and  all  the  improvement  I  can  make  of  the  talent  thou  hast 
 wuh  injus-  given  me,  (I  am  told  by  thy  servants)  will  not  bring  me  to  heaven,  what 
 should  I  laljour  to  improve  what  1  have,  for,  it  will  bring  no  saving  profit  to 
 my  soul  ?  It  thou  hadst  done  for  me"as  for  some  others,  I  should  have  done  as  tliey  did, 
 the  fault  is  not  in  me,  but  if  1  perish,  the  cause  is  because  thou  didst  not  sow  the  seed  of 
 true  grace  and  holiness  in  my  heart. 
 
 But  the  answer  his  Lord  gave  him,  may  tend  to  silence  him,  and  all  free-wiUers  in  the 
 world. 
 
 "  His  Lord  answered  and  said  unto  him.  Thou  wicked  and  slothful  servant,  thou  knew- 
 est  that  I  reaped  where  I  sowed  not,  and  gathered  where  I  have  not  strawed, — thuu 
 ouglitest  therefore  to  have  put  my  money  to  the  exchangers,  and  then  at  my  coming  I 
 should  have  received  my  own  with  usury,"  ver.  26,  U7. 
 
 1.  What  though  God  acts  in  a  way  of  sovereignty,  and  gives  more  to  one  man  than  he 
 gives  unto  another,  yet  ought  not  he  that  receives  the  smallest  talent,  or  but  one,  to  im- 
 prove that  one  ? 
 
 2.  May  not  God  require  of  man  that  which  he  hath  lost,  that  power  which  originally 
 he  had  ?  man  had  power  to  keep  the  law  of  perfect  obedience,  and  it  was  by  his  own  sin 
 he  became  weak,  and  is  made  unable  now  perfectly  to  keep  it ;  yet  is  it  not  his  duty  still 
 to  keep  it  ?  hath  God  lost  his  power  to  command,  because  man  hath  lust  his  power  to 
 obey  ?  and  because  man  cannot  change  his  own  heart,  nor  wash  liimself  from  his  iniquity  ; 
 can  he  not  reform  his  ways,  nor  cry  to  God  for  help,  and  improve  the  means  God  directs 
 to  in  order  to  faith  and  regeneration. 
 
 3.  Or  because  God's  elect  are  lielped  to  believe  and  to  obtain  eternal  life,  shall  any 
 ungodly  wretches  have  au  excuse  in  the  day  of  judgment  to  say,  thou  reapest  where  thou 
 hast  not  sown,  or  requirest  that  of  us  thou  gavest  us  no  power  to  do  ?  I  tell  you  again, 
 that  all  men  are  condemned  fir  the  breach  of  the  law  or  covenant  of  works  ;  and  their 
 slothfulness  and  neglect  of  improving  the  means  and  talent  God  hath  afforded  them,  will 
 AH  men  aggravate  their  condemnation. 
 
 should  lab-  4.     If  God  hath  choseu  some,  all  should  strive  to  see  that  they  are  effect- 
 
 thonis(?h°e.s       ually  called,  for  none  can  know  that  tbey  were  elected  but  by  their  being 
 cfue'd'""^        eflVctually  called. 
 
 . '  5.    He  that  hath  but  one  talent,  is  in  a  capacity  to  improve  that  one, 
 
 rool.  and   God    commands  him  so  to  do,  and  fir  his  non  improvement  of  it  our 
 
 Lord  shows  in  this  parable,  he  shall  be  cast  into  hell.  "  And  cast  the 
 unprofitable  servant  into  utter  darkness."  Take  hero  what  our  learned  annotators 
 have  said  upon  the  ansv.-er  of  this  person.  The  Lord  of  the  unprofitable  servant  tells 
 him  that  the  fault  lay  in  his  own  sloth  and  wickedness,  and  his  dread  of  his  Lord's  seve- 
 rity was  but  a  mere  frivolous  pretence,  and  unreasonable  excuse  ;  for  if  he  had  dreaded 
 any  such  thing,  he  would  have  done  what  he  could.  Auii  shall  not  God  as  justly  another 
 day  reply  upon  those  who  think  to  excuse  tlieir  lewd  aud  wicked  lives,  theii-  impeni- 
 
SERjr.  XXX.]         THE  PAKABLF.  OF  THF,  TALENTS  OrEXKD.  723 
 
 tency  and  unbelief  from  their  not  being  electeJ,  not  Laving  power  of  themselves  to  repent 
 and  believe,  nor  receiving  efficacious  grace.  0  you  wicked  and  slothful  VTetches,  did  you 
 suspect  or  fear  you  were  not  elected,  why  then  did  you  not  give  all  diligence  to  make  your 
 calling  and  election  sure  ?  Do  you  plead  the  ])ower  of  your  own  -will  to  repent  and  believe, 
 and  that  I  did  not  give  you  special  and  effectual  grace  ?  But  had  you  not  a  power  to 
 keep  from  taverns  and  ale-houses  ?  and  to  keep  from  Ipng  and  swearing,  and  open  pro- 
 fanation of  my  sabbaths  ?  had  you  not  power  to  read,  to  hear,  and  to  pray,  if  you  had  to 
 the  uttermost  used  the  talent  I  gave  you,  and  I  had  been  wanting  in  my  further  necessary 
 influences  of  gi-ace,  ye  might  indeed  have  said  something,  but  when  you  made  no  use  of 
 the  talent  you  had,  why  shoidd  I  trust'you  with  more  ?  Faith  comes  by  hearing,  reading, 
 praying,  you  had  power  to  improve  these  talents  you  had,  if  you  took  me  to  be  so  severe 
 a  master,  why  did  you  not  do  what  was  in  your  power  to  do  ?  &c.  Thus  the  annofators. 
 Wicked  men  do  not  improve  the  talent  they  have.  He  that  is  cimdemned  at  the  great 
 day,  (it  appears  by  what  our  Lord  shows  in  this  parable)  will  be  charged  with  this,  they 
 do  not  use  the  means,  nor  cry  to  God  for  faith,  to  enable  them  to  beheve ;  but  sin  against 
 the  light  of  their  consciences,  and  hate  the  light,  or  love  darkness  rather  than  the  light, 
 and  this  will  be  their  condemnation. 
 
 APPLICATION. 
 
 1.  Eeproof.     This  reproves  such  that  say,  the  one  talent  is  saving  grace,    Reproof. 
 
 or  of  the  same  species  with  those  who  are  sincere  believers,  or  the  two,  or  the  five,  and  if 
 indeed  it  was  so  as  they  affirm,  then  all  men  in  the  world  have  sa\Tng  grace,  because 
 there  are  none  that  have  less  tlian  one  talent,  and  then  it  also  follows  God  hath  no  special 
 love  to  one  man  more  than  another,  and  then  also  mere  natural  men  have  power  to 
 "  receive  the  things  of  the  Spirit,  and  they  can  discern  them,"  and  yet  the  apostle 
 Bays,  they  cannot ;  and  then  also  salvation  would  not  be  of  God's  free  grace,  but  of  man's 
 free  will. 
 
 2.  Exhort.  Be  stirred  up  every  soul  of  you,  to  a  diligent  improvement  of  the  means 
 of  grace,  and  of  the  talents  you  have  received.  Have  you  the  gospel  ?  have  you  gospel 
 sermons  and  gospel  seasons  ?  have  you  convictions  ?  have  you  knowledge,  have  you 
 gifts,  labour  to  improve  them ;  for  know,  God  will  leave  all  men  without  any  excuse 
 at  ths  gi'eat  day. 
 
 Be  exhorted  from  hiding  your  talents. 
 
 FOE      MOTIVES      TO      EXCITE. 
 
 1.  By  hiding  your  talent  you  will  show,  that  either  you  are  ashamed  or  afraid  to  own 
 and  confess  Jesus  Christ,  or  else  that  you  have  earthly  hearts,  and  are  idle  and 
 slothful  persons  in  spu'itual  matters  ;  and  either  of  these  show  the  badness  and  baseness 
 of  your  heai-ts. 
 
 2.  God  also  by  this  means  loseth  that  glory  which  he  expected  from  you,  in  besto^nnng 
 those  talents  upon  you.  We  should  remember  that  the  talents  are  given  to  trade  with  that 
 we  may  bring  honour  imto  God,  and  profit  to  ourselves  and  to  others  also.  "Let  your 
 light  so  shine  before  men,  that  they  may  see  yoiu-  good  works,  and  glorify  yoiu:  Father 
 which  is  in  heaven,"  Matt.  v.  16.  Though  we  can  add  nothing  to  God's  essential  glory, 
 yet  we  may  predicate  and  manifest  his  glory,  and  the  glory  of  his  rich  gi'ace  in  us. 
 
 3.  Otherwise  also  you  will  be  great  losers,  fur  the  profit  of  improvement  will  redound 
 to  you.  "  He  that  is  righteous,  is  righteous  for  hunself."  Properly  God  receives  nothing 
 of  us,  the  more  thou  gainest  by  trading,  the  richer  thou  wilt  be,  the  more  rich  in  l\iith, 
 rich  in  love,  and  rich  in  good  works,  and  more  rich  in  experiences,  and  the  more 
 joy,  and  comfort,  and  peace  of  conscience  thou  wilt  find. 
 
 4.  Hereby  also  others  will  receive  the  more  profit  by  thee  ;  the  world  suffers  loss  by 
 the  non-improvement  of  those  talents  the  servants  of  Christ  have  received  ;  how  can  we 
 be  the  lights  of  the  world,  if  we  hide  our  candle  under  a  bushel,  or  put  it  under  a  bed? 
 they  that  are  in  the  house  wiU  have  no  light  by  it,  which  is  indeed  to  go  about  to  frus- 
 trate the  veiy  end  and  design  of  our  heavenly  Father  in  lighting  our  candle. 
 
 5.  Besides  consider,  that  hereby  thou  wilt  appear  to  be  a.  faithful  servant  of  Christ, 
 and  not  a  slothful  and  idle  person,  and  tliou  wilt  also  have  the  more  faith  to  live  on 
 in  "  the  day  of  need,"  Heb.  iv.  10.  "  Thou  knowest  not  what  evil  may  be  in  the 
 earth,"  Eccl.  xi.  2  ;  tliou  maycst  be  taken  oft"  of  thy  trading.  "  The  ant  gathers  her  food 
 iu  the  summer,"  Prov.  vi.  0,  else  how  should  she  Uvc  in  winter  ?     These  opportunities 
 
 6aA 
 
724  THE   P.VRABLF.   OF   xnE   TALENTS    OPFraD.  [BOOK   m. 
 
 of  imprnving  tliy  talent :?  may  fail,  our  day  may  be  darkened,  and  dismal  storms  may  soon 
 rise,  and  our  spiritual  trade  be  obstructed  by  our  enemies. 
 
 6.  If  you  hide  your  talents,  you  will  certainly  be  undone,  you  will  come  to  utter 
 beggary ;  "  For  so  stall  thy  poverty  come  upon  thee  as  one  that  travaileth,  and  thy 
 want  as 'an  armed  man,"  Prov.  vi.  11.  What  is  the  fruit  of  idleness  but  shame  and 
 poverty  ?     Such  shall  beg  at  harvest,  and  have  nothing. 
 
 7.  Moreover,  consider,  thou  art  but  a  steward  of  thy  master's  goods,  and  shalt 
 be  called  to  an  account  when  he  comes,  and  the  non-improvemeut  of  thy  talent  will  bring 
 eternal  destruction  upon  thy  soul;  he  will  say,  "  Take  the  unprolitabk'  servant,  and  cast 
 him  into  utter  darkness,"  &c.,  ver.  30.  You  will  certainly  one  day  repent  the  non-improve- 
 ment of  your  time,  your  health,  your  treasure,  youi-  opportunities,  your  gifts,  your  hglit 
 and  knowledge,  or  whatsoever  God  hath  bestowed  upon  you,  and  expects  the  improve- 
 ment of. 
 
 SEEMON    XXXI. 
 
 And  after  a  long  time  the  Lord  of  those  servants  comes  and  reckoneth  with  them. — Matt. 
 
 XXV.  19. 
 
 Christ  will        This  coming  of  our  Lord  refers  to  his  coming  the  second  time,  and  it  also 
 
 Judge  all  men        ,  ,  ,         ,  ,  .i,       ,i     n  .     ,         , 
 
 at  the  last  shows,  that  when  he  appears,  he  will  call  all  men  to  an  account,  or  judge  the 
 •^"y-  whole  world. 
 
 1.  And  now  that  our  Saviour  will  come  again  the  second  time,  we  have  fully  proved 
 in  opening  of  the  preecdent  parable,  no  one  truth  is  more  clearly  confirmed  in  the  word  of  God. 
 
 Also  we  have  showed  how,  or  after  what  a  glorious  manner  he  will  appear,  and  pray 
 observe,  that  when  Chiist  comes,  our  worldng  time  will  be  over,  the  harvest  then  will  be 
 ended,  the  servants  shall  then  receive  their  rewards ;  "  He  wiU  reward  every  one  accord- 
 Lig  as  his  work  shall  be,"  Rev.  xxii.  12.  "  We  shall  aU  stand  before  the  judgment  seat 
 of  Christ,"  Rom.  xiv.  10. 
 
 Note  also.  That  though  Christ  will  come  again,  yet  it  seems  long  before  he  comes. 
 "  After  a  long  time  the  Lord  of  these  servants  comes." 
 
 1 .  It  seems  long  to  the  world,  even  so  long  that  many  say  in  their  hearts,  that  he  will 
 never  come  again. 
 
 2.  Also  the  time  seems  long  to  the  saints,  who  love  him,  and  long  f ;  i-  his  appearance, 
 especially  to  such  who  are  persecuted  and  in  great  tribulation;  and  the  iiothful  servant  by 
 this  means  says,  my  Lord  delays  his  coming.  But  come  he  will,  and  when  be  comes  the 
 godly  vdll  rejoice  with  exceeding  great  joy,  it  wiU  be  a  happy  day  to  them,  but  be  a  dismal 
 day  to  the  wicked,  and  to  all  idle  and  slothful  servants  ;  they  do  not  desire  that  day,  no, 
 they  have  abused  his  mercies,  and  contemned  his  grace,  and  wasted  his  goods,  he  will 
 come  "  in  flaming  fire,"  2  Thess.  i.  8  ;  to  all  such,  to  take  vengeance  upon  them,  and  let 
 out  his  fierce  wrath.  "  Sinners  in  Sion  then  will  be  afraid,  fearfulness  shall  surprise  the 
 hypocrites,"  Isa.  xxxiii.  14. 
 
 USE. 
 
 What  do  you  think  concerning  the  coming  of  Christ  ?  do  you  love  to  hear  of  it  ?  if 
 you  are  true  Christians,  you  believe  he  will  come  ;  but  do  you  long  for  his  coming,  and  are 
 you  prepared  for  that  day  ?  do  you  pray  for  his  coming  ?  do  you  say,  come  Lord  Jesus, 
 come  quicldy  ? 
 
 Do  you  expect  to  be  called  to  an  account  when  our  Lord  comes  ?  he  will  reckon  with 
 all  his  servants ;  you  will  be  asked  how  you  have  improved  your  time,  your  strength,  your 
 wealth,  your  parts,  your  gifts  and  your  graces  ;  be  persuaded  to  manage  things  so  well 
 now,  and  make  such  improvement  of  the  talents  you  have  to  his  glory,  that  you  may  be 
 willing  to  give  up  your  accounts  to  him :  and  this  brings  to  the  next  words, 
 
 "  And  so  he  that  had  received  five  talents,  came  and  brought  other  five  talents,  saying, 
 Lord,  thou  deliveredst  to  me  five  talents,  behold  1  have  gained  other  five  talents  more." 
 ver.  20. 
 
 "  He  also  that  had  received  the  two  talents,  came  and  said.  Lord,  thou  deliverest  to  me 
 two  talents,  behold  I  have  gained  other  two  talents  besides  them,"  &c.,  ver.  22. 
 
SEBM.   XXXI.]  THE  l-AUAULt.   OF   liUS   TALLNTS   Ol'tNED.  7^5 
 
 We  my  note  from  hence, 
 
 1  Doct.     That  Jesus  Christ  huth  some  faithful  servants. 
 
 2  Doct.  That  a  faithful  servant  of  Christ  freely  aci^nowledgeth  aU  things  whatsoever 
 he  hutli  received  of  Jesus  Christ. 
 
 What  every  true  Clu-istian  hath  received,  he  owns,  and  is  ready  to  acknowledge  it ; 
 Lord,  tliou  gavest  me  my  i)recious  soul,  endued  me  with  reason,  wisdom  and  Deut  iv.  ». 
 knowledge,  and  gavest  me  the  charge  of  it,  to  keep  it  with  utmost  diligence,  and  to  see  it 
 ■well  clothed,  fed,  healed,  cleansed,  sanctified,  adorned,  refreshed  and  comforted  ;  thou 
 gavest  me  the  riches  of  the  world,  and  much  health,  and  many  children  ;  thou  gavest  me 
 the  gospel,  and  a  gracious  ministration  thereof ;  thou  gavest  me  many  gifts,  and  many 
 choice  graces,  thou  gavest  me  a  time  of  gi'eat  gospel  light,  and  sweet  liberty  to  worship 
 thee,  thou  gavest  me  a  great  dignity  and  liououi-  in  thy  house,  tliou  gavest  me  many  pre- 
 cious promises  and  blessed  ordinances,  I  was  placed  in  a  higii  stiition  aoiong  thy  people. 
 
 Whatever  they  have  received,  they  readily  confess  and  acknowledge  it  to  the  Lord 
 Jesus ;  his  Lord  and  he  agree  in  their  accounts,  he  is  charged  with  receiving  five  talents, 
 and  says.  Lord  thou  deliverest  to  me  five  talents.  Some  now  are  not  ready  to  confess  what 
 talents  they  have  received,  no,  but  seem  to  lessen  them,  as  if  they  had  not  that  time,  tliat 
 strength,  that  wisdom,  that  wealth,  and  those  advantages  and  opportunities  of  doing  good, 
 and  of  serving  Christ,  his  people  and  interest,  as  indeed  they  have  ;  and  this  gives  great 
 ground  to  fear  that  they  are  not  faithful  servants.     Again, 
 
 I  have  gained  besides  them  five  talents. 
 
 Note — 2.  Doct.  That  a  faithful  servant  of  Christ  is  ready  to  produce  the  increase,  as 
 ■well  as  the  principle  stock  first  received. 
 
 In  speaking  to  this, — 1.  I  shall  show  what  may  be  meant  by  gaining  five  and  two  ta- 
 lents more. 
 
 2.     Apply  it. 
 
 1 .     It  may  denote  an  equal  improvement  of  every  particular  talent ;  he  had     ^  faithful 
 not  only  improved  one  talent,  and  omitted  to  trade  with  and  improve  another,     Christ 
 to  the  honour  of  his  great  Master ;  no,  but  he  had  improved  every  one  w-liich     '"y}!'y^^ 
 he  had  received  ;  not  only  his  temporal  or  earthly  good  things,  but  liis  spii-itual     purtauiar 
 good  things  ;  and  not  only  his  spiritual  good  things  likewise :  he  was  not  only     hath"' 
 faithful  in  much,  butm  that  also  which  was  the  least.     Some  perhaps  may  im-     received, 
 prove  then-  spiritual  gifts,  be  ready  to  instruct  others  in  spiritual  things,  and 
 help  them  that  way,  nay,  may  be  they  are  very  forward  to  be  preachers,  none  perhaps 
 have  greater  zeal  that  way  than  they ;  but  God  ha\dng  given  them  also  a  talent  of  earthly 
 riches  to  improve,  or  a  considerable  portion  of  the  good  things  of  this  world,  but  that  they 
 improve  not ;  no,  though  the  ministers  of  Christ  and  the  poor  want,  they  pretend  they  can- 
 not give,  cannot  spare  then-  money,  no,  that  they  keep  for  themselves,  and  convert  it  all 
 to  their  own  use  ;  now  these  discover  they  are  unfaithful  servants,  every  talent  proportion- 
 ably  is  not  improved. 
 
 And  in  like  manner  another  may  be  ready  to  improve  a  talent  wliich  he  hath  received, 
 the  improvement  of  which  not  exposing  him  to  any  outward  loss,  but  he  having  the  word 
 of  God  to  attend  upon,  and  the  talent  of  time  and  opportunity  to  attend  thereon,  and 
 strength  and  ability  to  visit  the  sick,  or  look  after  the  concerns  of  the  chiurch  ;  but  that 
 talent  he  has  no  heart  to  improve,  pretends  he  cannot  spare  his  time  :  as  if  his  time  w&s 
 not  his  Lord's  goods,  and  chiefly  to  be  taken  up  in  his  service,  to  his  honour,  and  to  the 
 good  and  profit  of  his  people  ;  now  this  manifesteth  the  baseness  of  the  man's  heart ;  if  he 
 hath  five  talents  given  him,  he  would  never  gain  other  five,  viz.,  equally  improved  every 
 one,  aud  make  them  double,  or  at  leastwise  make  great  increase,  satisfactory  increase  of 
 each  in  particular. 
 
 truest.     Whereui  doth  the  gain  by  his  improving  his  talents  consist  ? 
 
 Ans.     In  three  or  four  things. 
 
 1.     They  gain  for  themselves.     (1.)     They  gain  more  spiritual  know-     X^f".'" 
 ledge  ;  by  exercise  they  increase  in  the  knowledge  of  God,  and  of  our  Lord     faithful 
 Jesus  Christ.     [2.)     In  their  gifts.     (3.)     In  grace  ;  they  make  their  small     do'ilbu'thcir 
 faith  to  become  a  great  failh,  they  gain  also  more  love,  more  patience,  more    taieuu. 
 meekness,  and  more  humility ;    they  "  add  to  their  faith  virtue,  and  to  virtue  know- 
 letlge,  and  to  knowledge  temperance,  and  to  temperance  patience,  and  to  patience  godliness^ 
 and  to  godliness  brotherly  kindness,  and  to  brotherly  kindness  charity,"  1  Pet.  i.  5,  6,  7. 
 In  these  things  they   abound,  and  in  these  things  their  gain  consists.      (4.)     They  also 
 gain  double  experiences  of  God  in  all  bib  ways,  ordinances,  and  providences. 
 
72G  THK   PAPvATLF.    OF    THE    TALKN'TS    OrFN'F.I).  [bOOK   III. 
 
 2nilly,  Others  also  gain  by  thciu.  (1.)  They  tliat  want  spiritual  strength,  spiritual 
 comfort,  are  both  strengthened  and  comforted  by  "  tliem  with  the  same  comfort  where- 
 with they  themselves  are  comforted  of  God,"  2  Cor.  i.  4.  Others  receive  an  equal  portion 
 of  comforting,  by  improving  their  stocli.  (2.)  They  that  want  light,  being  very  iguo  rant  of 
 God  and  of  Clirist,  they  by  improving  their  knowledge  in  instructing  them,  gain  perhaps  in 
 a  little  time  as  good  an  understanding  as  themselves,  nay,  perhaps  do  exceed  them  through 
 God's  blessing  their  endeavours.  (3.)  Others  who  are  poor  and  want  the  good  things  ofthe- 
 world,  gain  a  comfortable  supply  of  whatsoever  they  need,  by  their  free  contributing  to  them 
 out  of  the  talent  or  stock  they  received  ;  and  toothers  they  perhaps  lend  five,  ten,  twenty, 
 or  a  hundred  pounds,  and  so  put  some  in  such  a  way  to  live,  that  in  a  few  years  they  grow 
 as  rich  as  they  themselves,  and  so  their  talent  is  just  doubled. 
 
 Srdly,  God  also  by  the  improvement  of  tlieir  talents  gains  honour  to  his  great  name. 
 (1.)  This  is  dono'ivhen  by  their  means  many  poor  souls  are  gained  to  Christ  by  their 
 holy  doctrine,  and  holy  lives  and  conversations.  (2.)  When  by  tlieir  means  religion  is 
 commended,  gains  honour  and  reputation  in  the  world.  (3.)  When  the  churcli  of  God  by 
 the  care  and  faithfulness  of  his  servants,  is  increased,  preserved  in  Icive,  unity  and  sweet 
 concord,  and  flourishes  in  all  the  fiiiits  of  righteousness.  0  what  glory  dotli  hereby  redound 
 unto  God  !  (4.)  When  by  your  holy  and  shining  conversations  the  mouths  of  such  that 
 scoff  at  religion  are  stopped.  "  For  so  is  the  will  of  God  that  with  well  doing  ye  may  put 
 to  silence  the  ignorance  of  foolish  men,"  1  Pet.  ii.  1.5.  Christ's  servants  by  cariying  it  wise- 
 ly towards  all  men,  submitting  to  every  ordinance  of  man  not  repugnant  to  the  word  of 
 God,  and  in  living  godly  and  pious  lives,  bring  double  honour  unto  God  ;  for,  1.  They 
 hereby  stop  the  mouths  of  some  ;  and,  2.  Are  instruments  to  convert  others.  (5.) 
 Hereby  also  they  gain  a  double  reward  to  themselves  at  tb.e  great  day  ;  for  according  to 
 every  servant's  improvements  of  his  talents,  our  Lord  shows  such  shall  his  honour  be  when 
 Lis  Lord  cometh. 
 
 APPLICATION. 
 
 1.  We  infer  from  hence,  that  true  grace  is  of  a  most  excellent  nature,  it  is  a  fruitful 
 seed ;  for  in  whomsoever  it  is  sown,  if  cherished,  it  brings  forth  plentifully. 
 
 2.  This  also  shows  that  such  who  are  sincere  and  faithful  servants  of  Jesus  Christ, 
 they  equally  improve  every  taleut  which  they  are  entrusted  with,  they  will  not  offer  unto 
 the  Lord  that  which  cost  them  nothing,  but  do  honour  the  Lord  with  their  substance  ;  their 
 time,  then-  strength,  and  then-  wealth,  is  all  improved  to  the  honour  of  God,  and  the  good  of 
 his  people. 
 
 3.  We  also  infer,  that  according  to  the  quality  and  quantity  of  those  talents  we  have 
 received,  Christ  looks  for  om-  improvement  of  them  ;  he  that  hath  received  five,  it  is  not 
 enough  to  trade  with  two  or  three  of  them,  and  never  improve  the  other  ;  no,  every  one 
 according  to  the  nature  of  it  must  be  laid  out  and  used  for  the  honour  of  our  blessed  Mas- 
 ter, the  Lord  Jesus  Christ. 
 
 4.  Let  churches  from  hence  learn  to  take  notice  who  they  are  that  have  received  any 
 considerable  talent,  and  observe  wlicther  they  do  faithfully  improve  them,  whether  their 
 talents  consist  in  spiritual  or  earthly  good  things.     Moreover,  if  they  find  some  do  not  do 
 
 it,  tlicy  ought  to  lay  their  sin  before  thera,  and  labour  to  convince  them  of 
 ^r'"4d"^M^at  ^^^^^^  '^^''^'  ^^^  ^^  ^'^^'7  persist  in  a  continual  neglect  after  all  due  means  used, 
 cau  not  out  they  ought  to  deal  with  tliem  for  their  unfaithfulness  to  Christ  and  to  his  peo- 
 Lave  rec'eir-  1'^'^ '  '^  ^^  ^^^  Strange  that  none  are  brought  under  a  church  censure  for  the 
 ed  minis-  horrible  sin  of  covetuousness  ;  is  there  any  instance  in  this  case  to  be  given  ? 
 exercise"  °  Certainly  either  there  are  no  members  of  our  congregations  herein  guilty,  or 
 tliem  to  the  else  there  hath  been  too  palpable  omissions  of  the  discharge  of  duty  herein. 
 Clirist.  5.  Moreover,  it  may  severely  teud  to  reprove  those  ministers  and  ehuuches 
 
 who  have  profitable  gifts  among  them,  which  if  called  out  to  the  exercise  of 
 those  gifts  and  talents,  might  bo  a  great  blessing  to  the  churches,  and  interest 
 of  Christ  in  the  present  and  future  time  :  why  were  these  ministerial  gifts  and  talents 
 given  ?  were  they  not  to  the  end  Christ  might  by  them  receive  glory,  and  the  church  and 
 souls  of  men  profit,  perhaps  the  evil  does  not  lie  in  the  persons  themselves;  for  they  may 
 Bay,  would  you  have  us  impose  ourselves  or  our  gifts  upon  the  church,  or  run  before  we 
 are  sent ;  we  must  be  tried,  and  have  the  regular  call  of  the  church,  before  we  undertake 
 to  preach  ;  besides,  no  man  is  a  competent  judge  of  his  own  abilities  for  the  ministry. 
 
 C.  We  may  also  perceive  from  hence  how  acceptable  and  well  pleasing  a  thing  it  is  in 
 the  eyes  of  our  blessed  Lord,  to  see  every  one  of  his  servants  to  improve  their  respective 
 talents,  to  the  end  he  gave  them. 
 
SEIIM.    XXXI.]  THE   TAKABLE   OF   THE   TALIINTS   OPEXED.  7 '27 
 
 "  Well  done  gooil  ami  faithful  servant,  tliou  hast  been  faithful  in  a  few  things,  I  will 
 make  thee  ruler  over  many  things,  enter  thou  into  the  joy  of  thy  Lord,"  ver.  '23. 
 
 See  the  liigli  commendation  Christ  gives  to  these  servants,  "  good  and  faithful  servant." 
 None  is  originally,  essentially,  an<l  perfectly  good  but  God  alone,  goodness  here  refers  to 
 a  man's  sincerity  and  serncoableness ;  he  tliat  is  a  faitliful,  true  ami  laborious  servant, 
 we  call  a  good  servant,  in  contradistinction  to  a  slothful  and  evil  servant.  It  is  said 
 "  Barnabas  was  a  good  man,"  itc.  Acts  xi.  24.  Tliat  is  a  very  sincere  and  godly  man, 
 one  full  of  zeal  and  of  the  Holy  Gliost.  The  acceptableness  of  the  uttermost  improvement 
 of  our  talents  in  Christ's  sight  appears. 
 
 1.  In  that  commendation  he  gave  him  in  calling  him  a  good  and  faithful  servant. 
 
 2.  In  that  he  makes  him  ruler  over  many  great  tilings,  that  had  only  been  faithful 
 over  a  few  things  ;  the  Lord  Jesus  hath  not  made  our  burden  under  the  gospel  hard  ;  no, 
 his  burden  is  light  comparatively  to  the  bearing  of  the  duty  and  ordinances  under  the  law. 
 0  what  a  multitude  nf  statutes,  laws,  and  ordinances  were  given  to  the  Jews  and  Jewish 
 church  !  and  this  will  tend  to  aggravate  their  sin,  who  refuse  to  obey  the  Lord  Christ  in 
 some  of  tliose  few  things  required  of  us  then. 
 
 3.  In  letting  him  into  his  Master's  joy  ;  for  though  it  was  not  the  faithfulness  of  the 
 servant  that  gave  him  a  title,  and  entrance  into  this  joy,  yet  Christ  takes  his  faithful  obe- 
 dience as  well,  as  if  he  had  procured  thereby  a  title  to  heaven  ;  nay,  perhaps  more  kindly, 
 because  it  was  love  to  his  master,  and  respect  to  his  name  and  glory,  that  was  the  great 
 motive  of  his  obedience  and  faithfulness. 
 
 "  RiUer  over  many  things."     Note  from  hence, 
 
 Doct.  That  Christ  make  his  saints  and  faitliful  servants  rulers,  yea,  rulers  over  many 
 things. 
 
 ■When  the  1-     They  shaU  reign  and  rule  with  Jesus  Christ ;  the  government  of  all 
 
 «8ints  shall       the  earth  shall  be  given  to  the  saints  ;  they  shall  not  only  a  thousand  years 
 eruicrs.  inherit  the  earth;  but  shall  be  kings  and  rulers.     "  And  thou  hast  niade  us 
 
 unto  our  God  kings  and  priests,  and  we  shall  reign  on  the  earth,"  Rev.  v.  10.  And  again 
 it  is  said,  "  And  they  lived  and  reigned  with  Christ  a  thousand  years,"  Kev.  xx.  4. 
 Over  many  things,  i.  e.,  Over  many  nations,  and  over  many  people.  "  A  king  shall 
 reign  in  righteousness,  and  princes  shall  decree  justice."  Compare  these  scriptures  with 
 that  in  Daniel.  "  And  the  kingdom  and  dominion,  and  the  gi-eatness  of  the  kingdom  under 
 the  whole  heavens  shall  be  given  to  the  people  of  the  saints  of  the  Most  High,  whose  king- 
 dom is  an  everlasting  kingdom,  and  all  dominions  shall  serve  and  obey  him,"  Dan.  vii.  27. 
 
 Some  think  that  all  the  kingdoms  of  the  earth  shall  be  given  to  the  saints  before  Christ 
 comes.  No  doubt  but  there  will  be  a  glorious  state  of  the  church  in  the  last  days,  that 
 now  draw  very  near,  and  will  commence  at  the  sounding  of  the  seventh  trumpet ;  but  the 
 peaceable  and  universal  reign  will  not  be  until  the  king  comes  ;  for  Daniel  and  all  the 
 saints  that  are  fallen  asleep,  shall  have  their  lot  in  rule,  government,  reign  and  glory  of 
 the  kingdom  of  our  blessed  Lord. 
 
 "  Enter  into  the  joy  of  thy  Lord  !" 
 
 The  joy  of  our  Lord  is  too  great  to  enter  into  us,  and  therefore  we  shall  enter  into  that.  It 
 is  our  Master's  joy  :  (1.)  Tliat  joy  he  hath  procured  for  us,  through  his  sorrow  and  sufferings. 
 (2.)  It  is  his,  because  given  and  granted  to  us  by  the  Lord  Christ ;  it  is  he  that  hath  the 
 only  power  to  give  it.  (3.)  It  may  be  called  our  Master's  joy,  because  to  its  nature  or  qua- 
 lity, it  will  be  the  same  he  now  himself  swims  in,  or  is  possessed  with,  and  filled  full  of, 
 viz.,  heavenly  joy.  (1.)  It  will  be  great  joy  as  it  is  heavenly,  so  it  will  be  exceeding 
 great,  even  joy  unspeakable  and  full  of  gloiy.  (2.)  It  will  be  soul-satisfying,  and  soul- 
 ravishing  joy.  (3.)  It  will  be  unmixed  joy,  joy  without  sorrow,  and  light  without  dark- 
 ness. (4.)  It  will  be  everlasting  joy  :  "  they  shall  obtain  joy  aud  gladness,  soitow  and 
 sighiTlg  shall  fly  away,"  Isa.  xxxv.  W.  0  who  is  able  to  conceive,  much  less  to  express 
 the  nature  or  greatness  and  sweetness  of  the  joys  of  heaven  ! 
 
 USE. 
 
 1.  'What  fools  are  those  poor  wretches,  who  arc  so  much  t.'ikc-n  with,  and  delighted 
 in  earthly  joys,  which  as  they  are  but  for  a  moment,  so  they  are  full  of  luLxture  of  sorrow' 
 and  misery,  and  can  give  no  person  ease  and  satisfaction. 
 
 2.  But  what  fools  are  they  then  who  value  the  joys  of  heaven,  and  resolve  they 
 will  not  part  with  their  brutish  lusts,  though  they  never  taste  of  the  joys  of  our  Lord^ 
 but  expose  their  souls  to  eternal  pain  and  sorrow  in  hell. 
 
 3.  May  not  the  joys  of  our  Lord  ])rovoke  us  his  servants  to  be  very  faithful  and  in' 
 dustrious  in  his  service  ?    No  doubt  but  this  was  left  on  record  on  purpose  to  be  a  motive 
 
728  THE  PARABLE   OF   THE   TALENTS   OPFXED.  [bOOK  III. 
 
 to  press  us  to  boly  diligence,  and  faithfulness  in  the  work  of  the  Lord,  our  labour  shall  not 
 be  in  vain.  0  what  wonderful  rewards  will  the  rewards  of  grace  be  !  Certainly  there 
 are  none  wise  but  such  who  contemn  the  glory  of  this  world,  and  all  the  vain  and  sinful 
 joys  and  delights  thereof;  they  that  have  tasted  how  good  the  Lord  is,  or  have  tasted' 
 of  heaven,  cannot  but  prefer  the  blessed  God  above  ten  thousand  worlds.  Whom  have 
 I  in  heaven  but  thee  ?  neither  is  there  any  on  earth  that  I  desire  besides  thee,"  Psal. 
 Ixxiii.  25. 
 
 4.  Be  exhorted  ye  that  are  Cluist's  servants  not  to  faint  in  your  minds,  nor  be  dis- 
 couraged, though  you  meet  with  son-ow  here  ;  "  For  youi-  sorrow  will  be  turned  into  joy, 
 and  your  joy  no  man  taketh  from  you,"  John  xvi.  20,  22.  Your  sorrows  are  but  for  a 
 moment,  but  your  joys  will  be  for  ever,  and  the  greater  sorrows  you  meet  with  in  this 
 world  for  Christ's  sake,  or  bear  patiently  to  his  praise,  the  greater  and  sweeter  will  your  joy 
 be  hereafter. 
 
 5.  What  folly  then  are  they  guilty  of,  that  hide  their  talent  in  the  earth  !  they  choose 
 to  trade  for  the  earth  rather  than  heaven  ;  that  talent  that  should  be  improved  for  the 
 good  of  their  souls  they  hide  in  the  earth. 
 
 SERMON    XXXII. 
 
 His  Lord  said,  well  done  good  and  faithful  servant,    <^c. — Matt.  xxv.  21. 
 
 We  are  not  a  httle  pleased  when  our  parents  say,  well  done  my  good  chOd,  or  a  master 
 says,  well  done  good  and  faithful  servant,  but  what  is  it  then  to  have  the  praise  of  Christ. 
 
 Note.  Doct.  That  the  consideration  of  Christ's  commendation  of  his  servants  faithfid- 
 ness,  should  move  the  hearts  of  all  his  servants  to  holy  diligence  and  faithfulness  in  im- 
 proving their  talents. 
 
 Quest.     What  talents  ought  they  with  their  uttermost  care  and  faithfulness  to  improve. 
 
 Answ.     I  answer : 
 Time  ouEht  ^-     '^'^^  talent  of  time.  Time  is  a  most  precious  thing,  which  God  bestows 
 
 to  be  im-  upon  all,  though  to  some  a  larger  talent  of  time  than  others, 
 
 proved.  r^j^^^  ^^^^  j^^  Considered  as  twofold. 
 
 1.  Time  itself. 
 
 2.  The  opportunity  of  time. 
 
 1.  The  time  of  youth.  Some  have  the  time  of  their  youthful  days,  though  others  have 
 lost  that  time  and  cannot  recall  it,  and  now  mourn  to  think  how  foolishly  they  wasted  and 
 consumed  those  precious  days,  without  bringing  glory  unto  God,  or  reaping  profit  and  com- 
 fort to  their  own  souls,  but  contrariwise  greatly  dishonoured  their  blessed  Lord  and  Master. 
 I  have  showed  in  opening  of  another  parable,  how  the  time  of  youth  should 
 bfe^'oI'hmnE  ^^^  improved.  God  calls  for  this  time.  "Kemember  now  thy  Creator  in  the 
 labourers  iu-  days  of  thy  youth,  before  the  evil  days  come,"  &c  ,  Eccl.  xii.  1.  Of  all  per- 
 yard.^  "°^'  SOUS,  such  who  improve  the  days  of  their  youth,  are  accepted  of  the  Lord 
 Jesus  Christ.  "I  love  them  that  love  me,  and  they  that  seek  me  early  shall 
 find  me,"  Prov.  viii.  17. 
 
 2ndly.  The  time  of  health.  Before  sickness  and  bodUy  distempers  take  hold  of  us  ; 
 many  have  by  sickness,  lameness,  or  one  distemper  or  another,  been  taken  off,  being  in 
 no  capacity  to  attend  upon  the  word  and  means  of  gi'ace.  Moreover,  experience  shows 
 how  unable  in  sickness  and  under  pains  and  diseases,  we  are  to  dedicate  oui'selves  to  the 
 work  and  service  of  Christ,  or  to  discharge  the  duties  of  religion  ;  we  have  then  enough 
 to  do  to  bewail  om'selves,  and  to  bear  up  under  our  infirmities,  therefore  whilst  health  and 
 strength  lasteth,  we  should,  with  aU  our  might,  do  whatsoever  the  Lord  requires  of  us. 
 
 Secondly,  the  opportunity  of  time  should  be  improved. 
 The  opportu-  ^^^^  hsLYB  many  opportunities  allowed  us,  or  particular  seasons  and  advan- 
 iiity  of  time  tages  put  into  our  hand.  "  Wherefore  is  there  a  price  in  the  hand  of  a  fool 
 proved!'™  to  get  wisdom,  he  seeing  he  hath  no  heart  to  it  ?"  Prov.  xvii.  16.  Why  have 
 we  so  many  opportunities  to  attend  upon  the  ministry  of  the  word,  who  have 
 no  heart  to  lay  our  eartldy  business  aside,  and  diligently  wait  upon  God  iu  those  oppor- 
 tunities. 0  how  would  some  in  other  nations  rejoice,  and  prize  such  seasons  which  in 
 and  about  this  city  have  afibrded  us,  nay,  many  poor  hungry  souls  in  some  dark  corners 
 
SEEM.  XXXII.]         THE  PARABLE  OF  THE  TALENTS  OPENED.  729 
 
 of  this  kingdom  would  not  a  little  rejoice  could  they  be  entrusted  with  this  talent ;  some 
 go  six,  nay,  ten  miles  to  hear  a  sermon,  and  yet  cannot  perhaps  have  such  opportunities 
 but  once  in  a  month,  while  we  have  them  every  day  in  the  week  ;  but  alas,  alas,  many  will 
 Hot  go  out  of  their  houses,  nor  leave  their  earthly  concerns  for  one  liour  in  the  week, 
 though  the  word  is  preached  very  near  their  dwellings  ;  I  am  afraid  this  sort  will  not  be 
 able  to  give  a  good  account  to  their  Lord  wlien  he  comes,  about  their  improving  of  this 
 talent ;  they  shew  that  they  hunger  not  for  "  The  word  of  God,  nor  rejoice  at  it  as  one 
 that  finds  great  spoil,"  Psal.  cxix.  102  ;  as  holy  David  did  ;  neither  do  they  prize  a  meet- 
 ing with  Christ,  or  comnnuiion  with  Christ  in  liis  ordinances  ;  for  hath  he  not  promised  to 
 be  in  the  midst  of  them  that  are  met  together  in  his  name,"  Matt,  xviii.  20.  Besides,  they 
 consider  not  what  reproach  hereby  they  cast  upon  the  worship  of  God,  and  what  gi'ief  they 
 bring  upon  his  people,  especially  his  ministers  ;  they  are  commanded  to  preach  the  word 
 out  of  season  as  well  as  in  season  ;  and  is  it  not,  my  brethren,  your  duty  as  much  to  hear 
 it  out  of  season,  as  ours  to  preach  it  ?  and  do  you  not  hereby  shew  to  all  that  you  prefer 
 the  gain  of  the  word.  Alas,  man  knows  not  his  time,  he  considers  not  the  worth  of  time, 
 nor  knows  how  short  his  time  may  be  ;  he  may  also  perhaps  have  a  heart  to  improve 
 opportunities  of  time  hereafter,  when  he  may  not  have  opportunities  to  improve  :  they 
 might  learn  more  wisdom  by  the  children  of  men.  Husbandmen  improve  the  time  of  sow- 
 ing and  the  time  of  reaping  ;  tradesmen  observe  their  fairs  and  markets,  and  merchants 
 their  exchange  time  ;  nay,  the  bees  and  ants  observe  the  time  to  labour,  and  provide  in 
 summer  against  the  winter.  If  men  lose  the  proper  seasons  and  opportunities  of  improve- 
 ments, in  vain  do  they  think  to  tlirive. 
 
 Thirdly,  Every  man  and  woman  should  labour  to  improve  the  helps  God  af- 
 fords them  to  the  gi-eat  end  of  glorifying  God.     (1.)  The  dictates  and  convic-     The  convic- 
 tions of  their  consciences.     (2.)  The  reproofs  of  his  Holy  Spirit.  May  be  con-     .TOnscience. 
 science  accuses  and  convinces  a  man  of  this  or  that  sin  he  hath  committed,  and     ""gs  "'A"'"'' 
 the  Spirit  under  the  word  severely  reproves  them  also,  and  yet  they  neglect,     Spirit  of  God 
 slight,  and  quench  the  Spirit,  and  seek  to  stifle  their  own  consciences,  which  to     proved.''*'"'" 
 do  is  an  abominable  evil,  and  dangerous  also  ;  for  if  those  convictions  go  off, 
 it  may  be  long  before  they  iind  them  again  :  when  a  lire  is  almost  gone  quite  out,  it  may 
 cost  much  pains  and  blowing  before  it  kindle  again.     A  mariner,  if  he  loseth  a  fair  wind, 
 he  may  lose  his  voyage. 
 
 Fourthly,  all  that  light,  knowledge  and  those  gifts  God  hath  given  to  us,  we  must  im- 
 prove, wherefore  are  these  talents  given  ?  but  this  I  have  spoken  largely  to  in  opening  an- 
 other parable. 
 
 Fifthly,  Are  you  intnisted  with  a  portion  of  the  good  things  of  this  world  ?  you  have 
 heard  this  talent  God  expects  that  you  should  improve  to  his  glory,  and  to  the  carrying  on 
 and  supporting  his  interest  in  the  world,  and  also  his  ministers  and  poor  members,  that 
 which  they  are  to  have,  he  hath  put  it  into  your  hands,  and  made  you  his  stewards  of  it, 
 and  if  you  fail  or  be  unfaithful  in  the  discharging  your  duties,  so  that  the  cause  of  God 
 languisheth  in'  your  hands,  his  poor  ministers  discouraged,  wanting  what  is  necessary,  and 
 his  poor  want  bread  to  eat ;  you  will  have  a  sad  account  one  day  to  give  to  your  great 
 Master.  "  Will  a  man  rob  God  ?"  Mai.  iii.  8.  Methinks  that  high  commendation  Christ 
 gives  his  faithful  servants,  should  set  you  on  fire  to  do  your  utmost  in  distributing  your  Lord's 
 money  to  bis  children  that  need  it ;  "  Well  done,  good  and  faithful  servant."     Grace  must 
 
 Sixthly,  The  talent  of  special  grace,  nay,  every  grace  of  the  Spirit,  must  be  be  improved, 
 improved. 
 
 1.  Indeed  grace  is  the  chiefest  talent,  the  best  of  our  Master's  goods,  and  it  is  a  talent 
 also  (you  have  heard)  which  he  doth  not  intrust  all  men  with ;  no,  none  but  such  he  hath  a 
 particular  or  special  love  unto.     Brethren, 
 
 Our  faith  and  other  graces  may  be  but  small  or  weak  at  first,  but  by  a  due  improving  of 
 them,  they  may  in  time  grow  strong,  and  flourish  in  our  souls.  Paul  observed  after  what 
 a  precious  manner  the  faith  of  the  saints  at  Thessalonica  grew :  "  we  are  bound  to  thank 
 God  always  for  you,  brethren,  as  it  is  meet,  because  that  your  faith  groweth  exceedingly, 
 and  the  charity  of  every  one  of  you  towards  each  other  abounileth,"  2  Thess.  i.  3. 
 
 The  way  how  grace  comes  to  grow,  may  be  twofold. 
 
 (1.)  By  God's  infusing  new  degrees  of  it,  or  fiirther  measures,  and  so  adding  to  the  first 
 stock. 
 
 (2.)  By  their  daily  exercise,  for  that  way  grace  is  augmented,  and  grows  in  believers 
 also:  indeed  he  that  improves  the  grace  he  hath,  (iod  hath  promised  to  give  more  grace 
 unto :  "  But  he  giveth  more  grace,  wherefore  he  saith,  God  resisteth  the  proud,  but  giveth 
 
730  THE   TAK.Vr.I.E   OF    THE    TALENTS   Orr.NED.  [cOOK   HI. 
 
 grace  to  the  humble,'' Jam. iv.  C.  Such  shall  be  helped  to  mortify  sm,  to  resist  Satan's 
 temptations,  and  to  discharge  acceptably  all  religious  duties,  and  to  bear  aU  reiiroaches  and 
 heavy  burdens  for  Christ's  sake. 
 
 2.  But  by  the  non-improvement  of  grace,  that  which  we  have  may  be  much  spent  and 
 wasted. 
 
 3.  Consider,  what  great  advantages  we  have  in  order  to  growth  in  grace ;  wliat  fruit- 
 ful seasons,  fi-uitful  shinings,  and  fruitful  showers  ;  the  sun  approacheth  near,  and  shines 
 hot  on  us,  beyond  what  it  doth  may  be  on  thousands.  And  God  aifording  such  seasons  of 
 grace,  expecteth  suitable  improvements  of  grace  :  "what  could  have  been  done  more  to 
 my  vineyard  which  I  have  not  done  in  it  ?"  Isa.  v.  4. 
 
 4.  We  had  better  have  loss,  waste,  and  decay  in  our  earthly  substance  a  thousand  times, 
 than  to  waste  or  decay  in  grace,  zeal  and  lioliness  :  also  a  saint  may  so  far  decline  or  de- 
 cay in  faith  and  other  gi-aces,  that  he  may  fear  he  hath  not  one  dram  of  it  left  in  liim,  and 
 so  fall  under  great  darkness  and  despondency  as  to  cry  out  with  Job,  "  my  hope  is  cut  off." 
 
 5.  Moreover,  according  to  our  gi'owth  and  increase  in  grace,  will  our  peace,  joy  and 
 consolation  be  ;  would  you  lose  that  through  slothfulness  and  neglect  of  improvement  of 
 your  strength  and  time,  and  opportunities  in  one  year,  that  you  did  not  arrive  at  until  many 
 years  passed  over  your  heads  ? 
 
 Quest.     What  hinders  our  growth  in  grace  ? 
 Pet.  ii.  II.  1.     A.ns.  Giving  way  to  those  fleshly  lusts  that  war  against  the  soul ;  also 
 
 a  neglect  of  a  holy  and  diligent  watch  over  our  own  hearts,  or  not  endeavouring  to  mortify 
 sin,  but  let  the  weeds  of  vain  thoughts  lodge  in  us,  greatly  tends  to  the  decay  of  faith, 
 and  weakens  all  grace  in  our  souls. 
 
 2.  By  letting  earthly  things  take  up  too  much  room  in  our  hearts,  by  giving  way  to  in- 
 ordLnates  desires  after  riches  or  about  the  cares  of  this  world. 
 
 3.  By  grieving  the  Holy  Spirit,  by  which  means  he  may  withdraw  his  sweet  influen- 
 ces, whereby  all  grace  is  strengthened.  Indeed,  no  grace  can  thrive  when  the  Holy  Spirit 
 is  withdrawn  from  a  poor  believer. 
 
 4.  Or  it  may  be  through  neglect  of  prayer,  hearing  the  word,  meditation,  and  Christian 
 converse  :  can  the  babe  grow  that  refuseth  the  breast?  we  should  "  as  new-born  babes 
 desire  the  sincere  milk  of  the  word,  that  we  may  grow  thereby,''  1  Pet.  ii.  2. 
 
 5.  By  preferring  wordly  gain  above  spiritual  gain  and  profit ;  a  little  of  the  world  will 
 not  satisfy  some  professors ;  no,  they  can  be  better  satisfied  with  a  little  faith,  a  little  zeal 
 for  God,  a  little  holiness,  than  with  a  little  gold  and  silver.  God  from  hence  may  blast 
 them  in  their  gifts,  and  cause  their  gi-ace  to  decay.  When  men  do  not  increase  in  their 
 bounty  to  God's  people,  he  lets  them  decay  and  wither  in  their  souls,  and  sometimes  in 
 their  trades  and  estates  also. 
 
 Quest.     How  should  all  oui  talents  be  improved  ? 
 
 1.  With  uttermost  care  and  diligence  ;  "  whatsoever  thy  hand  findeth  to  do,  do  it  with 
 thy  might,"  Eccl.  ix.  10,  &c.  It  is  said  that  Mary  did  what  she  could  ;  it  is  the  diligent 
 hand  that  maketh  rich  :  through  slothfulness  the  evil  servant  failed,  and  his  "unfaithfulness 
 consisted  partly  in  his  negligence. 
 
 2.  According  to  the  degree  and  measure  every  one  hath  received,  (as  before  I  shewed 
 you,)  he  that  hath  five  talents  must  improve  those  five,  and  he  that  hath  received  two  must 
 improve  those  two,  and  he  that  hath  received  one,  must  improve  that  one. 
 
 3.  All  the  talents  we  have  received,  must  be  improved  so  as  to  answer  the  end  for 
 which  they  were  given. 
 
 (1.)  To  tlie  honour  and  glory  of  God,  this  is  the  first  and  main  end  why  God  gave  talents 
 to  his  servants. 
 
 (2.)     To  the  good  of  others,  even  the  good  of  all  men,  but  especially  the  people  of  God. 
 
 ilast  thou  the  true  knowledge  of  God  in  a  greater  degree  or  measure  of  it  tlian  others, 
 thou  must  not  conceal  or  hide  this  talent,  but  when  opportunity  presents  thou  must  speak 
 for  God.     Perhaps, 
 
 1st.  Thou  mayst  be  cast  where  some  may  make  violent  opposition  against  some  main 
 truths  of  Cln-ist,  or  points  of  fiiith,  and  thou  art  by  :  now  if  thou  huldest  thy  peace  and  let 
 the  truth  suffer,  and  yet  art  able  to  maintain  and  defend  it,  thou  mayest  be  deemed  to  hida 
 thy  talent ;  therefore  then  thou  must  stand  up  for  thy  Master's  cause,  and  with  all  wisdom 
 plead  for  that  truth  thou  seest  is  opposed,  and  neither  be  afraid  or  ashamed  though  it  may 
 be  to  thy  outward  loss  ;  shall  truth  suffer  through  thy  silence  ? 
 
 2ndly,  or  thou  mayst  be  cast  among  poor  ignorant  persdns,  v,]io  know  not  Jesus  Christ, 
 and  if  thou  seest  they  are  willing  to  be  informed,  thou  must  improve  thy  talent  to  their  in- 
 
SEBM.  XXXII.3  tUK   PATlABtB   OP    TnE   TALRNfS   OPr.SF.O.  7"! 
 
 struction  and  profit ;  but  be  sure  thou  dost  it  in  all  sincerity  of  heart,  in  love  to  God  and  to 
 tlieir  precious  souls,  and  not  to  be  Uken  notice  of,  or  to  get  applause  of  men,  or  out  of  vain 
 glorv. 
 
 3rdly,  Let  it  be  our  care  to  instruct  the  ignorant,  and  to  reduce  such,  if  possible,  tliat  are 
 gone  astray,  and  led  into  errors,  or  corrupted  with  heresy  ;  and  also, 
 
 4thly,  to  strengthen  those  that  are  weak,  and  coulinn  the  feeble-minded,  and  such  that 
 are  wavering. 
 
 5thly,  To  succour  such  that  are  tempted  or  in  trou  ble. 
 
 6thly,  To  comfort  such  that  are  dejected  or  cast  down  in  their  spirits. 
 
 7thly,  To  encourage  the  fearful  in  a  day  of  persecution.     And 
 
 8thly,  To  reprove  backbiters  and  tale-bearers,  and  rebuke  the  unruly  and  such  that 
 go  on  impudently  in  sin  and  ungodly  courses. 
 
 9thly.  To  do  what  lies  in  us  to  quicken  the  slothful,  and  exhort  them  to  then-  duties, 
 and  in  all  things  to  seek  the  peace  and  good  of  that  church  where  God  hath  set  us,  that 
 God  in  all  things  may  be  glorified. 
 
 Thirdly.  We  must  so  improve  our  talents,  that  we  may  be  ready  to  give  up  our  ac- 
 counts with  joy,  that  we  may  hear  oui-  blessed  Lord  say  to  us  when  he  comes  ;  "  Well 
 done,  good  and  faithful  servants." 
 
 USE, 
 
 Tliis  tends  to  reprove  all  such  that  never  consider  what  talents  they  are  which  they 
 have  received,  neither  regard  the  due  improvement  of  them. 
 
 Also  it  reproves  such  that  are  slothful  or  negligent  in  their  duties,  or  barren  persons,  or 
 like  Israel  of  old,  "  empty  vines,  that  bring  forth  fruit  to  themselves ;"  as  if  their  time, 
 strength,  knowledge,  wealth,  and  all  they  are  entrusted  with,  was  their  own,  and  should 
 never  be  called  to  an  account  about  the  improvement  or  non-improvement  of  them. — 
 
 But  to  proceed. 
 
 "  Then  he  which  had  received  the  one  talent,  came  and  said.  Lord,  I  knew  that  thou 
 wert  an  hard  man,"  &c.,  ver.  2'L  "  And  I  was  afraid,  and  hid  thy  talent,  lo  there  thou 
 bast  that  is  thme,"  ver.  25. 
 
 "  And  his  Lord  answered  and  said  unto  him.  Thou  wicked  and  slothful  servant,'  &c., 
 ver.  26. 
 
 Note  from  hence.  .    .         . 
 
 Doct.  That  he  that  improveth  not  that  talent  God  gave  Lim,  but  hideth  it,  is  a  wicked 
 and  sluthful  servant,  he  is  charged  with  slotlifulncss. 
 
 In  speaking  of  this  I  shall  do  two  things. 
 
 1.  Show  wherein  the  ^\^ckednc3S  of  this  servant  consisteth. 
 
 2.  Give  you  the  character  of  a  slothful  person. 
 
 1.  He  is  a  wicked  person,  and  part  of  his  wickedness  lies  in  his  slothfulness.  All  men 
 in  the  whole  world  are  of  two  sorts,  godly  or  wicked,  good  or  bad,  believers  or  unbelievers. 
 Also  Ciirisfs  domestic  servants,  those  of  his  own  house  are  also  of  two  sorts,  either  faith- 
 ful or  slothful  servants,  wise  or  foolish,  sheep  or  goats,  wheat  or  tares. 
 
 2.  The  wickedness  of  the  slothful  servant  lies  in  hiding  his  talent  in  the  earth,  viz.,  in 
 his  earthliuess,  or  in  preferring  outward  or  external  things  above  those  things  that  are 
 spiritual  and  eternal,  or  in  loving  this  world  above  the  love  and  favour  of  God. 
 
 3.  In  his  charging  God  with  injustice,  or  being  hard  and  cruel,  laying  the  cause  of  their 
 destruction  upon  God  himself,  in  commanding  them  to  do  that  which  they  have  no  power 
 to  do  ;  whereas  the  Holy  God  showeth  that  he  will  pass  the  sentence  against  them  for 
 their  non-improving  the  talent  he  gave  unto  them. 
 
 "  Tbou  knewest  that  I  reaped  where  I  sowed  not." 
 
 It  is  spoken  ironically  ;  well,  if  this  were  so,  yet  shall  I  therefore  not  reap  where  I  did 
 sow?  It  is  the  genius  of  wicked  men  to  have  hard  thoughts  of  God,  and  to  lay  the  blame  of 
 their  miscarriages  upon  God  himself;  "I  should  do  better  if  God  would  but  give  me 
 grace:"  such  seem  to  dread  injustice  in  God  rather  than  his  justice,  whereas  God  could  as 
 soon  cease  to  be,  as  cease  to  be  just  and  righteous. 
 
 4.  Ironical  reprehensions,  or  rebukes  of  God  set  forth,  is  dreadful  displeasure  ;  Can  the 
 blessed  Jesus  bear  the  talsehood  or  misrepresentations  of  wicked  men  ?  "  Thou  thoughtest 
 I  was  altogether  such  a  one  as  thyself,  but  I  will  reprove  thee,  and  set  them  (that  is  thy 
 sins)  in  order  before  thine  eyes.— Now  consider  this  ye  that  forget  God,  lest  I  tear  you  in 
 pieces,  and  there  be  none  to  deliver  you,"  Psal.  1.  21,  22. 
 
 5.  The  wickedness  of  unfaithful  or  slothfid  stTVants  consisteth  iu  theii-  slighting  the 
 
732  THE  PAEABLE  OF  THE  TALENTS  OPENED.  [bOOK  UI. 
 
 Lord  Jesus  Christ  through  their  unreasonahle  unbelief:  "  Ye  have  said  it  is  vain  to  serve 
 God,  and  what  profit  is  it  we  have  kept  his  ordinances  ?"  &c.,  Mai.  iii.  14.  They  think 
 all  that  is  done  in  the  ser\'ice  of  God  is  lost  labour,  neither  bringing  profit  to  God,  nor  any 
 to  themselves ;  better  sit  still,  or  hide  our  talents,  and  do  nothing,  than  to  do  it  to  no  pur- 
 pose : — "  Wherefore  have  we  fasted,  say  they,  and  thou  seest  not,  wherefore  have  we  af- 
 flicted our  souls  ?"  &c.,  Isa.  Iviii.  3.  They  complain  (like  this  wicked  servant)  of  hard 
 usage  from  God,  though  they  did  nothing  in  a  right  manner,  from  a  right  spirit  or  prin- 
 ciple, not  to  a  right  end,  yet  would  be  rewarded  for  the  base  and  hypocritical  services 
 they  had  done. 
 
 Had  the  wicked  servant  believed  what  his  great  Master  had  done,  and  rested  wholly 
 upon  him,  or  believed  in  him,  though  there  was  no  reward  for  his  own  work,  yet  love  to 
 his  Lord  would  have  engaged  his  heart,  and  drawn  him  forth  to  have  done  his  uttermost 
 to  the  glory  and  honour  of  his  blessed  !Master.  The  more  severe  wicked  men  apprehend 
 God  is,  the  more  careful  and  strict  they  should  be  to  improve  their  time  and  talents  ;  for 
 The  wicked  i^  they  look  upon  him  as  a  hard  man,  or  a  usurer,  they  might  from  thence 
 "'^'il  b"'-  learn  to  bring  him  the  more  increase,  so  that  out  of  their  own  mouths  they  will 
 
 dtmned  out      be  Condemned.     What  have  they  such  thoughts  of  Christ,  and  yet  trade  not 
 mouth."*™       ^^  ^"'  ^^^  return  back  only  the  pnncipal  stock  ?    "  Take  that  which  is  thine." 
 Quest.  How  can  a  sinner  give  or  restore  that  to  Christ  he  received  of  him. 
 
 Answ.  Here  lies  an  absolute  disparity,  a  disparity  in  this  parable,  and  not  only  in  this, 
 but  also  in  some  other  things,  it  runs  not  on  all  four.  For  though  it  is  true,  a  servant 
 among  nien  may  return  the  principal  stock  back  to  his  Lord,  of  which  he  made  no  improve- 
 ment, yet  sinners  cannot  be  said  thus  to  do ;  for  they  like  the  prodigal  (as  they  improve 
 not  what  they  have)  so  they  waste  what  was  fii'st  delivered  to  them. 
 
 6.  The  wickedness  of  this  servant  consisted  in  saying  in  his  heart,  my  Lord  delayeth 
 his  coming,  (as  our  Saviour  shows  in  another  place;)  this  wicked  person  certainly  thought 
 his  Lord  would  never  come  again,  he  being  so  long  gone.  Now  this  is  an  abominable  evil, 
 considering  the  repeated  promises  our  Saviour  has  made  of  his  second  coming ;  it  is  indeed 
 to  charge  Christ  with  breach  of  his  promise,  and  his  word  not  to  be  believed. 
 
 Secondly,  How  may  a  slothful  and  wicked  servant  be  known  ? 
 
 Ans.  1.  By  his  negligence  in  and  about  the  Lord's  work  ;  he  is  a  wicked 
 racter'of  a  servant  that  basely  omits  or  neglects  the  service  of  the  Lord  Jesus  Christ,  and 
 wicked  and  has  his  heart  much  more  set  upon  his  own  worldly  business ;  he  cries  I  have 
 Tsnt. "  ^*'"  business  of  great  moment  to  do,  1  cannot  come,  I  have  bought  five  yoke  of 
 oxen,  1  must  go  and  prove  them  ;  and  another  saith,  1  have  bought  a  farm,  and 
 I  must  needs  go  and  see  it.  And,  saith  a  third,  I  have  married  a  wife,  (one  perhaps 
 that  is  an  enemy  to  religion)  and  I  cannot  come. 
 
 2.  He  is  such  a  person  whose  heart  is  wicked,  he  being  never  changed  or  renewed  by 
 the  Spirit  of  God ;  and  therefore  one  that  femains  in  the  old  nature,  having  enmity  in  his 
 carnal  mind  against  God,  Rom.  viii.  7,  beiiig  filled  with  uncleanness,  and  covetuusness, 
 whose  god  is  his  belly,  and  that  glories  in  his  shame,  minding  earthly  things,  Phil.  iii.  19; 
 every  wicked  servant  is  not  to  the  like  degree  openly  profane.  For  some  of  Christ's  do- 
 mestic servants  ;  such,  I  mean,  that  are  members  of  the  visible  church,  are  wicked  and  sloth- 
 ful servants;  yet  these  are  more  close  and  secretly  wicked,  and  some  of  them  not  known 
 or  discerned  to  be  such  persons,  yet  they  may  be  partly  discovered  by  their  proud,  nig- 
 gardly and  covetous  tempers,  and  by  their  neglect  of  the  most  hard  and  most  diliicult  part 
 and  duties  of  religion,  being  not  indeed  and  in  tiiith  what  they  profess  to  be,  nor  the  same 
 abroad  and  in  the  closet,  which  they  are  thought,  or  Vuken  to  be  by  some,  if  not  generally 
 by  all,  yet  their  idle,  slothful  disposition  manifesteth  they  ai-e  wicked  persons. 
 
 Quest.  How  is  that  known  ? 
 
 1.  A  slotliful  person  is  soon  weary ;  if  you  set  him  on  work,  he  is  tired  presently,  he 
 takes  no  delight  in  his  work,  and  thus  we  find  God  complains  of  some,  "  Ye  said  also. 
 Behold,  what  weariness  is  it,  and  ye  have  snufli'ed  at  it,  saith  the  Lord  of  Hosts  ;  and  ye 
 brought  that  which  was  torn,  and  the  lame,  and  the  sick ;  thus  ye  brought  an  offering : 
 shuuld  I  accept  this  at  your  hands?  saith  the  Lord,"  Mai.  i.  13.  It  seems  to  me,  that 
 which  made  them  weary  of  God's  service,  was  partly  the  gi-eat  charge  that  attended  his 
 altars  and  sanctuary,  they  would  not  bring  the  best  of  their  flock  and  herd,  and  therefore 
 sith  the  Lord  ;  "  Cursed  be  the  deceiver  which  hath  in  his  flock  a  male,  and  voweth  and 
 sacrificeth  unto  the  Lord  a  corrupt  thing,"'  ver.  14. 
 
 Thus  some  in  God's  house  grow  weary  of  his  service,  the  charge  is  too  great  for  their 
 carual  hearts,  and  though  they  offer  the  lame  and  the  bhuJ,   I  mean  some  small  matter. 
 
SEKM.  XXXII.]  THE  PARABLE  OF  THE  TALENTS  OPENED.  733 
 
 yet  they  are  weary  in  doing  so  much ;  they  can  keep  good  tables,  and  clothe  themselves 
 and  chiUlrea  in  rich  clothing,  and  spend  pounds  idly  on  unnecessary  occasions,  but  one 
 shilling  once  in  the  week  to  Christ  is  too  much,  they  are  weary,  and  so  render  themselves 
 wicked  and  slothful  servants. 
 
 Secondly,  A  slothful  servant  neglects  his  vineyard  and  his  fields :  "  I  went  by  the  field 
 of  the  slothful,  and  by  the  vineyard  of  the  man  void  of  understanding — and  lo  it  was  all 
 over  with  thorns,  and  nettles  had  covered  the  face  thereof,"  Prov.  xxiv.  30,  31. 
 
 Just  thus  it  is  with  a  wicked  and  slothful  servant  of  Christ,  or  one  that     a  siothftl 
 professeth  hiraseif  so  to  be,  he  neglects  his  own  vineyard,  I  mean  his  own     pTOfi--«sor 
 heart,  he  labours  not  to  mortify  his  sins  and  inordinate  lusts  and  desires,  but     heart,  ncg- 
 lets  the  weeds  and  nettles  of  corruption  grow  therein,  and  earthly  thoughts     ca't'ioifsic'^' 
 are  given  way  to,  also  he  neglects  praying,  hearing,  and  meditation,  alas,  he 
 has  no  time  for  such  duties,  his  own  business  is  so  great  that  lies  on  his  hands ;  and  this 
 shows  that  he  is  a  wicked  and  slothful  servant. 
 
 3rdly.  A  sluggard  or  slothful  person  is  ready  to  make  many  excuses,  and  small  matters 
 hinder  him  from  attending  upon  the  worship  of  God. 
 
 "  The  slothful  man  saith.  There  is  a  lion  in  the  way,  I  shall  be  slain  in 
 the  streets."     He  dreams  of  danger  when  none  is  near;  what  lion  or  devil     ^  slothful 
 should  hinder  us  from  attending  upon  our  Lord's  works  ?     But  this  is  indeed     makes 
 a  ground  to  fear,  a  lion  hath  got  hold  of  him,  i.  e.,  Satan  by  his  temptations     excuses"' 
 is  too  hard  for  him,  but  this  lion  he  sees  not ;  no,  it  is  a  lion  of  another  na- 
 ture which  he  fears. 
 
 4thly.  A  slothful  person's  endeavours  are  not  agreeable  to  his  desires :  "  The  desires  of 
 the  slothful  killeth  him,  for  his  hands  refuse  to  labour,  he  coveteth  greedily  all  the  day 
 long,"  &c.,  Prov.  xxi.  25,  26.  He  is  a  man  of  desires,  but  no  man  of  endeavours;  his  desire 
 torments  him  almost  to  death,  whilst  he  passionately  desires  that  peace  and 
 satisfaction  which  he  hath  not,  nor  is  ever  likely  to  find,  unless  his  mind  was  ^  slothful 
 changed;  he  desires  inward  joy,  and  fain  would  be  saved.  "Let  me  die  sires,  but  hia 
 the  death  of  the  righteous,  let  my  last  end  be  Uke  his,"  but  he  will  take  Ir^notaRree- 
 no  pains  to  procure  what  he  desu-es,  nor  improve  the  means  to  so  great  able  to  his 
 an  end.  And  this  his  idleness  exposeth  him  to  want,  and  so  to  death ;  ^""'• 
 it  will  kill  him  at  last,  or  be  the  cause  of  his  damnation.  "He  coveteth  greedily  all 
 the  day  long."  K  desires,  wishes,  and  wouldings  would  procure  what  he  wants  with- 
 out endeavours,  he  would  be  a  happy  man ;  he  is  not  like  David.  "  One  thing  have 
 I  desired  of  the  Lord,  and  that  will  I  seek  after,"  &c.,  Psal.  xxvii.  4.  He  did  not 
 desire  it  only,  but  he  resolved  that  his  endeavours  should  be  according  to  his  desires ; 
 and  thus  the  prophet  Isaiah  speaketh  also,  "  With  my  soul  have  I  desired  thee  in 
 the  night,"  Isaiah  xxvi.  9.  Well,  was  that  all  ?  Did  he  only  desire  God  ?  No,  see 
 Lis  next  words.  "  And  with  my  spirit  within  me,  will  I  seek  thee  early,"  most  af- 
 fectionately and  sincerely,  and  also  timely;  he  desired  and  longed  for  the  Lord  and 
 his  endeavours  were  suitable  to  his  desires ;  and  thus  the  spouse  acted  also.  She  desired 
 her  beloved,  and  she  rose  to  seek  him,  and  never  rested  until  she  had  found  him ;  q  , 
 but  this  a  slothful  person  does  not,  and  as  his  endeavours  are  not  for  Christ ;  •   ■  •  • 
 
 so  also  his  desires  are  not  after  Christ  neither ;  no,  but  only  after  salvation  ;  he  would  be 
 saved,  but  loves  not  the  Saviour  so  much  as  he  loves  the  world ;  he  is  for  the  portion,  but 
 cares  not  for  the  person. 
 
 5thly.  A  slothful  person  cries,  "  Yet  a  little  more  sleep,  yet  a  little  slumber,"  Prov.  vi. 
 6.  Just  thus  some  professors  cry  in  their  hearts,  a  little  more  Uberty  to  pursue  the 
 world,  I  will  be  more  diligent  in  Christ's  service,  and  thoughtful  of  his  church,  but  at 
 present  0  let  me  have  a  httle  more  rest,  dispense  with  my  omissions  a  little  while 
 longer ;  and  thus  they  slumber  and  sleep  away  their  time,  which  should  be  improved 
 to  the  honour  of  Christ,  and  to  the  good  of  his  people,  and  the  salvation  of  their  own  souls, 
 until  poverty  and  destruction  comes  upon  them.  "  So  thy  poverty  shall  come  upon  thee, 
 as  one  that  travaileth,"  &c.  That  is,  swiftly  and  unexpectedly,  and  unavoidably,  no  es- 
 caping it. 
 
 6thly.  A  wicked  and  slothful  person  is  confident  of  the  goodness  of  his  own  estate. 
 "  The  sluggard  is  wiser  in  his  own  conceit,  than  seven  men  that  can  render  a  reason,"  Prov. 
 xxvi.  16.  He  may  say,  Christ  is  his  hope,  it  is  on  his  righteousness,  or  that  he  dependeth 
 upon  Christ  alone;  and  saith,  "  He  is  rich,  and  increased  with  goods,  and  hath  need  of 
 nothing,"  &c.,  Eev.  iii.  17.  Alas,  sin  is  a  small  thing  in  his  sight,  and  he  troubles  not 
 himself  about  duties  of  religion,  nor  perhaps  loves  to  hear  the  doctrine  of  sanctification  and 
 
734  TIIK   rAHAEI.K   OF    THE   TALENTS   OI'ENI-.D.  [eOOK   III. 
 
 inlicrent  holiness  preached.  Sirs,  I  am  afraid  many  of  tliis  sort  will  appear  slothful  ser- 
 vauts  v'lieii  our  Lord  comes  ;  for  he  that  loves  not  the  doctrine  of  holiness,  loves  not  he  sure 
 the  practice  of  holiness.  Come,  such  persons  who  exalt  their  own  wisdom  and  knowledge 
 above  others,  and  are  proud  and  conceited  of  their  parts  and  attainments,  and  magnify 
 their  wisdom  above  seven  wise  men,  (that  is  the  perfect  body  of  orthodox.  Christians)  that 
 can  give  a  reason  sufficient  to  con^^nce  them  of  their  errors  ;  ha\e  a  black  character  upon 
 them,  for  though  they  live  in  sin  and  are  ungodly,  yet  are  confident  of  their  salvation. 
 
 7lhly.  A  slothful  jierson  cannot  encounter  with  difliculties ;  "  The  sluggard  will  not 
 plough  by  reason  of  the  cold,  therefore  lie  shall  beg  in  harvest,  and  have  nothing,"  Prov. 
 XX.  4.  It  is  not  said  in  winter  he  shall  beg,  but  in  harvest,  which  I  conceive  refers  to  the 
 Matt.  ,\iii.  39.  great  harvest  day,  viz.,  the  end  of  the  world,  which  our  Lord  calls  the  har- 
 vest, such  that  labour  not  to  plough  up  the  fallow-ground  of  their  hearts,  and  sow  to  the 
 Spirit,  sliaU  in  that  harvest  day  cry.  Lord,  Lord  !  but  though  they  then  beg,  they  shall 
 liave  nothing.  These  persons  hate,  and  strive  to  avoid  all  laborious  and  difiicult  work, 
 though  there  is  a  necessity  of  it  to  be  done.  If  an  idle  faith,  a  presumptuous  faith,  or 
 Acta  XT.  9.  faith  without  works,  will  serve  their  turn ;  they  have  got  that,  but  none  of  that 
 fiiith  that  purifies  the  heart,  and  that  leads  them  to  "  deny  themselves,  and  to  take  up 
 Matt.  vii.  13,  their  cross  and  follow  Christ,"  ]\Iatt.  xvi.  24.  But  these  things  are  too  hard 
 *'  for  them,  they  must  be  saved  in  an  easier  way,  they  cannot  enter  in  at  this 
 
 strait  gate,  nor  walk  in  this  narrow  way,  they  cannot  bear  the  cold  blasts  of  affictions, 
 temjitations,  reproaches  and  persecution. 
 
 Mr.  Pool's  8thly.    A  slothful  person  feeds  not  upon  that  which  he  hath  gotten.  "  Tlie 
 
 Annotat.  slothful  man  roasteth  not  that  which  he  hath  took  in  hunting,"  Prov.  xii.  27. 
 
 Some  think,  Solomon  meaneth  that  which  he  hath  got  unjustly,  or  by  fraudulent  practices; 
 but  this  I  humbly  conceive,  is  not  meant  hereby,  but  rather  when  a  man  hath  got  by  his 
 endeavour  the  things  of  this  world,  he  does  not  hve  upon  them,  he  enjoys  not  the  fruit 
 of  his  labour,  though  he  may  catch  venison,  yet  hves  upon  mean  diet.  So  some  spiritual 
 slothful  persons,  they  may  hunt  for  food  for  their  soids,  go  and  hear  this  and  that  minis- 
 ter, aud  search  the  scripture  to  know  the  way  of  life  ;  but  when  they  have  attained  to 
 some  gi-eat  degree  of  light  and  knowledge,  may  be  know  Christ  only  is  the  way,  yet 
 they  believe  not  on  him,  they  find  by  hunting  this  and  that  promise,  but  do  not  make  food 
 of  it,  i.  e.,  do  not  by  faith  apply  tliose  promises  to  their  own  souls ;  also  they  see  this  and 
 that  ordinance  Christ  hath  appointed,  but  they  obey  them  not,  submit  not  to  tliem,  aud 
 also  they  fiml  there  are  such  and  such  severe  threatenings  pronounced  against  all  imbelie- 
 vers,  impenitent  and  disobedient  persons,  but  they  fear  them  not ;  and  thus  the  slothful 
 servant  roasteth  not  what  he  hath  took  in  hunting. 
 
 9thly.  The  way  of  the  Lord  to  a  slothful  person  is  as  an  hedge  of  thorns,  that  is,  it  is 
 grievous  to  him,  or  there  are  in  it  such  difficulties,  that  he  despaireth  to  pass  through,  and 
 never  striveth  to  overcome  them.  "  The  way  of  the  slothful  is  as  an  hedge  of  thorns," 
 Prov.  XV.  19.  The  Holy  Ghost  alludes  to  that  way  which  he  ought  to  walk  in,  it  is  griev- 
 ous to  him,  lUie  pricking  thorns  ;  now  the  reason  of  this  is  because  his  heart  is  not  changed, 
 for  all  believers  found,  before  they  received  the  grace  of  God,  and  were  renewed,  how 
 grievous  the  work  of  rehgion  was  to  them.  The  old  nature  hates  true  piety ;  "  Because 
 the  carnal  mind  is  enmity  against  God,  it  is  not  subject  to  the  law  of  God,  neither  indeed 
 can  be,"  Rom.  viii.  7.  "  But  the  way  of  the  righteous  is  made  plain,"  Prov.  xv.  19.  And 
 hence  the  beloved  disciple  saith,  "  And  his  commandments  are  not  gi-ievous,"  1  John  v. 
 3.  They  tliat  are  true  believers,  having  obtained  a  new  nature  and  sincere  love  to  Jesus 
 Christ,  the  hardest  command  is  easy  aud  not  grievous  to  them,  though  it  may  be  hard  to 
 the  fleshly  or  unrenewed  part,  yet  after  the  inward  man  they  delight  in  the  law  of  God  ; 
 and  this  shows  the  absolute  necessity  there  is  of  regeneration,  and  what  a  woful  state  such 
 are  in,  who  only  have  their  understandings  somewhat  enlightened,  but  have  not  their 
 hearts,  their  wills,  and  their  afl'ections  renewed  or  changed,  for  religion  is  but  a  burden  to 
 them  ;  and  this  discovers  that  a  vast  difl'erence  there  is  between  a  true,  sanctified  person, 
 and  all  others. 
 
 lOthly.  Slothful  persons  live  not  up  to  what  they  know  of  God,  they  do  not  improve 
 their  utlermost  sfrengtli  and  abilities,  but  know  more  than  they  will  do,  and  this  our  Lord 
 shows  very  clearly  in  this  parable,  in  resjiect  of  this  wicked  servant ;  they  do  not  bring  up 
 the  bottom  of  their  lives  to  tlie  top  of  their  light,  as  it  is  impossible  to  obey  the  truth,  and 
 nut  to  know  it ;  so  to  know  the  truth,  and  not  to  obey  it  is  unprofitable.  "  Not  every  one 
 that  eaith  unto  me.  Lord,  Lord,  shall  enter  into  the  kingdom  uf  heaven,  hut  he  tliat  doeth 
 the  will  vi my  lather  which  is  ijj  hcavta,"   Matt.  vii.  21.    Wvjne  knowledge  (saith  one) 
 
SEEM.  XXXII.]        THE  TAHABLE  OF  THE  TALKNTS  OPENED.  735 
 
 is  not  like  tlie  light  of  tlie  moon,  to  sleep  by  ;  but  it  is  like  the  lig/it  of  the  sun  to  work 
 by,  it  is  not  u  loiterer  in  the  market-place,  but  a  laLuiirer  in  the  vineyard.  A  man  may 
 be  a  gi-eat  schular,  and  yet  be  a  great  sinner ;  Judas  was  a  preacher,  and  yet  a  traitor. 
 Many  professors  know  wliat  is  to  be  done,  but  never  do  what  is  to  be  Icnown. 
 
 Thus  I  have  given  you  the  character  of  the  wicked  and  slothful  servant. 
 
 "  Take  therefore  the  talent  from  him,  and  give  it  to  him  that  hath  the  ten  talents ;  for 
 unto  every  one  that  hath  shall  be  given,  but  from  him  that  hath  not,  shall  be  taken  away, 
 even  that  which  he  hath,"  ver.  29,  30. 
 
 The  taking  away  of  his  talent  (saith  one)  and  the  talcing  hiin  away  from     Loveday. 
 bis  taleut,  is  all  one.  Our  Lord  no  doubt  means  he  shall  he  strijtped  of  all  Clirist  gave  him, 
 even  his  very  soul  shall  be  requh-cd  of  him,  and  he  shall  never  be  trusted  any 
 more  ;  this  is  done  at  death,  and  will  appear  to  be  fully  done  in  tlie  day  of    n)^'i*'  by 
 judgment.     Though  God  sometimes  before  discovers  some  men  to  be  hypo-     takinp;  away 
 crites,  and  all  they  boasted  of,  seems  then  to  be  taken  away,  they  are  utterly     ic'nt.**"°  ^*' 
 blasted,  &c. 
 
 "  And  give  it  to  him  that  hath  ten." 
 
 In  this  there  is  also  a  disparity,  we  are  therefore  only  to  attend  on  the  scope  and  design 
 of  our  Lord  in  these  words.  A  lord  among  men  it  is  true,  may  take  the  money,  or  talent 
 he  gave  to  an  unfaithful  servant,  and  give  it  to  another,  but  I  see  not  how  the  talent  our 
 Lord  refers  to,  can  be  given  to  another;  neither  ought  parables  to  be  strained  after  such  a 
 manner,  that  in  all  things  they  must  run  parallel-wise,  and  they  that  see  not  this,  let  them 
 remain  blind. 
 
 1.  We  are  to  learn  from  hence,  that  whatsoever  wicked  men  have  of  earthly  things,  or 
 common  talents,  they  shall  lose  it,  or  be  dispossessed  of  all  they  had. 
 
 2.  That  though  Christ's  faithful  servants  shall  not  receive  an  addition  from  those  that 
 were  wicked ;  yet  that  the  industrious  and  faithfid  Christian  shall  have  much  more  abun- 
 dance ;  or,  as  tlie  unprofitable  servant,  shall  have  nothing ;  so  the  faithful  servant  shalLbe 
 greatly  enriched ;  and  all  this  our  Lord  spsaketh  to  encourage  our  diligence  in  his  service, 
 and  in  improving  all  gifts  and  blessings  we  have  received  of  him. 
 
 Quest.     How  can  tliat  be  taken  away  from  him  which  he  had  not  ? 
 
 1.  Answ.  To  say  he  had  no  talent,  is  not  so ;  for  his  Lord  gave  him  one  now  timt 
 talent ;  neither  can  that  which  a  man  hath  not,  be  taken  away  from  him.  to"b''°tiik'en 
 
 2.  Therefore  our  Lord  doubtless  meaneth  it  was  all  one  as  if  he  had  it  not,  away  what 
 he  hid  it,  he  used  or  improved  it  not,  or  had  gained  nothing  by  it,  and  so  it  So"'""  ''*"' 
 may  be  said  he  had  it  not,  or  did  but  seem  to  have  what  he  had. 
 
 3.  Besides  temporal  things  are  said  not  to  be.  "  Wilt  thou  set  thine  eyes  upon  that 
 which  is  not?  for  riches  certainly  make  themselves  wings  and  fly  away,"  Prov.  xxiii.  5. 
 Wliosoever  has  true  grace,  has  really  something,  i.  e.,  they  have  that  which  hath  substance 
 in  it ;  but  whatsoever  is  short  of  this,  is  in  Christ's  account  just  nothing.  rrov.  TiU.si. 
 
 "  And  cast  the  unprofitable  servant  into  utter  darkness,  there  shall  be  weeping  and  gnash- 
 ing of  teeth,"  ver.  30. 
 
 Thus  our  Lord  ends  many  parables  to  discover  the  certainty  of  tlie  torments  of  hell.  "  Un- 
 profitable servant,"  &c. 
 
 Quest.     Are  not  all  unprofitable  servants  ? 
 
 Answ.  All  are  unprofitable  in  the  sense  our  Lord  speaketh,  when  he  says,  "  When  you 
 liave  done  all  those  things  which  are  commanded  you,  say,  We  are  unprofitable  servants," 
 Luke  xvi.  10,  that  is,  that  we  deser\-e  nothing.  God  is  not  a  debtor  unto  us,  but  whatso- 
 ever we  have  is  of  his  grace  alone  ;  the  meaning  is,  God  receivetli  no  benefit  by  our  service. 
 Now  if  faithful  servants  are  unprofitable,  how  much  more  are  wicked  and  slothful  servants, 
 they  neither  bring  glory  to  God,  nor  profit  to  men,  nor  unto  their  own  souls  ? 
 
 USE. 
 
 1.  How  dismal  will  the  end  of  all  wicked  men  be  ?  Whether  profane  persons  or  pro- 
 fessors, who  are  hypocrites  or  slothful  servants. 
 
 2.  Let  the  great  end,  design,  and  scope  of  our  blessed  Lord  in  this  parable  be  weU  ob- 
 served. 1.  Tliat  though  he  tarries  long,  yet  he  will  come  again.  2.  That  wlien  he  comes 
 he  will  be  as  a  King,  and  .Judge  of  heaven  ami  earth.  3.  Tliat  whatsoever  talents  any  have 
 received,  God  expecteth  the  improvement  of  them.  4.  That  some  have  more  given  to  them, 
 and  talents  that  far  excel  what  are  given  unto  others,  and  tliat  God  distributes  his  own  goods 
 and  favours  as  he  pleaselh.  5.  Tliat  all  those  that  he  gives  true  grace  unto,  do  more  or 
 less  improve  their  Lord's  money.    6.  That  whatsoever  any  men  have,  whether  earthly  or 
 
736  THE   PARABLE   OF   THE   TALENTS   OPENED.  [boOK   III. 
 
 spiritual  good  things,  tliey  received  all  from  Christ,  and  shall  be  called  to  give  a  strict  ac- 
 count to  him  for  them  at  the  last  day.  7.  That  proud  and  sinful  men  are  subject  to  charge 
 God  and  the  blessed  Jesus  foolishly  ;  nay,  to  censure  him  as  being  severe,  and  even  lay  the 
 blame  of  their  miscarriages  upon  him,  as  if  he  had  not  given  them  enough,  or  that  which  was 
 sufficient.  8.  That  all  tlieir  mouths  shall  be  stopped,  and  the  justice  of  God  vindicated  at 
 the  great  day,  and  that  their  own  plea  shall  silence  them.  9.  And  that,  though  the  rewards 
 God  will  give,  are  rewards  of  grace  ;  yet  all  pious  and  laborious  servants  of  Christ  shall 
 have  glorious  rewards.  10.  That  there  will  he  degrees  of  glory ;  one  is  made  ruler  over  ten 
 cities,  another  over  two  cities.  11.  That  eternal  wrath  in  hell  shall  be  the  certain  portion  of 
 all  wicked  men.     Now  to  conclude  with  what  I  shall  say  to  this  parable. 
 
 3.  Let  us  all  be  exhorted  to  holy  diligence  in  our  Lord's  work  and  service.  (1.)  Con- 
 sider the  weightiness  of  the  work,  it  concerns  our  eternal  happiness.  (2.)  Consider,  what 
 hard  work  the  Son  of  God  (considered  as  God's  Servant,  or  Mediator,  hath  done  for  us,) 
 and  how  he  sweat  and  bled  at  his  work.  (3.)  Consider,  what  honour,  fear,  and  service, 
 love,  and  obedience  Christ  deserveth  from  us,  and  what  a  good  Master  he  is  ;  and  God  by 
 our  fruitfulness  is  said  to  be  glorified.  (4.)  Let  us  consider,  whose  eyes  are  continually  upon 
 us,  whilst  we  are  at  our  work.  (5.)  Consider,  that  now  our  Lord  is  very  near,  or  it  will 
 be  but  a  veiy  little  while  before  we  must  all  appear  before  him,  to  give  up  our  account. 
 (6.)  Kemember  how  kindly  our  Lord  will  embrace  all  his  faithful  servants,  when  he  comes, 
 and  what  a  commendation  he  will  give  them,  and  what  joys  they  shall  enter  into.  And 
 thus  I  close  with  this  parable. 
 
SUPPLEMENT 
 
 TO   AN 
 
 EXPOSITION 
 
 OF   ALL   THE 
 
 PARABLES  AND  SIMILITUDES,    ETC. 
 
 PARABLE 
 
 OP   THE 
 
 CREDITOR  THAT  HAD  TWO  DEBTORS. 
 
 SERMON    I. 
 
 There  was  a  certain  creditor  which  had  two  debtors,  the  one  owed  him  five  hundred 
 pence  and  th^  other  fifty.  And  when  they  had  nothing  to  pay,  he  frankly  forgave 
 them  both  Tell  me,  therefore,  which  loved  him  most  ?  Simon  answered,  and  said  I 
 suppose  he  to  whom  he  forgave  most.  And  he  said  unto  him,  (hou  hast  judged  truly 
 — Luke  vu.  41. 43.  ^  ■'■ 
 
 The  reason  of  our  Lord's  speaking  this  parable,  we  may  see,  ver  36  One  Th.  reason 
 of  the  Pharisees  desired  him  that  he  would  eat  with  him,  &c.  And  he  went  t^^ii^^"^'* 
 into  the  Phansee  3  house,  and  he  sat  down.  And  behold  a  woman  in  the  city  ''''»  ?"""«• 
 that  was  a  sinner ;  that  is,  a  great  sinner,  a  notorious  sinner,  the  cliief  smner 
 in  the  city ;  when  she  knew  that  Jesus  sat  at  meat  in  the  Pharisee's  house,  brought  an 
 alabaster  box  of  omtment,  ver.  37,  and  stood  at  his  feet  behind  liim  weeping,  and  began  to 
 wash  his  feet  with  tears,  &c.  i    6.  6      •« 
 
 This  offended  the  Pharisee,  and  he  said,  "  If  this  man  was  a  prophet,  he  would  have 
 known  what  manner  of  woman  this  is  that  toucheth  him,  for  she  is  a  sinner  •"  and  then 
 Jesus  answered,  and  said,  &c. 
 
 2.  As  to  the  scope  of  this  parable,  it  is, 
 
 1.  To  show,  that  Jesus  Christ  came  to  save  sinners,  great  sinners,  such  that  see  the 
 need  they  have  of  a  Saviour:  the  Pharisees  were  sinners,  though  more  close  and  secret 
 sinners:  not  sinners  in  their  own  eyes,  like  others,  but  righteous  persons. 
 
 1.  To  show  there  are  degrees  of  sin,  or  that  some  are  greater  sinners,  more  notorious 
 in  sm  and  wickedness  than  others. 
 
 3.  To  show  botli  little  and  great  sins,  when  the  sinner  believes  and  repenteth,  there  is 
 forgiveness  and  pardon  in  God,  through  Jesus  Christ,  lor  them. 
 
 4.  That  all  sin  is  forgiven  freely  of  mere  giace  and  favour. 
 
 .u  ^J.J'"  ''"'^'/^^•^  g'^'^at  sinners,  when  forgiven,  do  love  Christ  more  than  others  ;  and 
 that  the  sense  of  pardon  of  sin  causeth  a  poor  sinner  to  love  Jesus  Christ  dearly. 
 
 3  B 
 
738  TITF.   P\RATitE   OF   THE   CREDITOR    THAT   HAD    TWO    DEBTORS.  [SUPPL. 
 
 But  to  proceed  to  speak  to  the  parts  tliereof ; 
 
 1.  By  the  creditor,  the  great  (iod  is  meant. 
 
 2.  By  the  debtor  that  oweth  Him  five  hundred  pence,  is  meant  Mary  Magdalene  and 
 other  great  sinners,  that  believe. 
 
 3.  By  the  debtor  that  owed  Him  fifty,  any  sinner  that  is  not  so  notorious  in  wicked- 
 ness, perhaps  a  Pharisee,  or  one  who  seems  not  so  great  a  sinner ;  though  I  see  not  bow  . 
 it  may  be  particularly  applied  to  Simon,  for  whether  he  believed  in  Christ  or  cot,  and 
 was  pardoned,  is  doubtful. 
 
 Having  nothing  to  pay,  or  nothing  to  satisfy  the  justice  of  God. 
 
 "  He  frankly  forgave  them,"  that  is,  freely,  without  any  payment  the  debtor  made,  or 
 could  make.     Note, 
 
 See  the  par-         Doct.  1.  That  sin  is  a  debt,  and  sinners  are  debtors  unto  God. 
 tain      king         1.  That  sin  is  a  debt,  and  sinners  debtors  :  this  I  shall  but  just  touch  upon 
 that  took  an     ]jgj.g^  because  it  is  opened  more  fuOy  elsewhere. 
 
 his  servants.         Sin  is  called  a  debt,  "  forgive  us  our  debt,"  &c.     By  sin  we  are  in  debt  to 
 Matt.   xvm.     QQ^j'g  justice,  we  having  violated  his  just  and  holy  law. 
 g.    .      ..^         Sin  is  called  a  debt,  t^E/Xri/AoIa,  debita,  (saith  one)  sins  and  debts  are  used 
 a  debt.  promiscuously,  as  Luke  xi.  4.     Compared  with  Matt.  vi.  10.     It  is  generally 
 
 T.  Deiaun.  used  in  respect  of  any  that  are  obnoxious  to  punishment ;  the  Latins,  Pceuas 
 Why  sin  cai-  debere,  so  the  Hebrew  word  a'l,  is  used  both  for  debt  and  guUt ;  it  is  not  called 
 led  a  debt,  a  debt  as  if  it  were  owing  to  God,  but  the  contrary,  i.  e.,  obedience  and  holi- 
 ness ;  in  sin  there  is  guilt,  or  an  obligation  to  eternal  punishment ;  and  this  is  called  a 
 debt,  &c. 
 
 But  for  the  farther  opinion  of  it,  consider, 
 
 1.  A  man  may  rob  his  neighbour  of  his  goods,  or  of  bis  good  name,  and  so  be  a  criminal 
 and  a  debtor  :  sinners  have  robbed  Almighty  God  of  His  holiness.  Adam  gave  more  credit 
 to  the  devil  than  unto  God,  and  so  aO  wicked  men. 
 
 2.  Man  brake  God's  holy  law,  and  so  became  a  debtor  to  His  justice,  i.  e.,  obnoxious 
 to  the  penalty  denounced. 
 
 3.  Debts  may  be  more  or  less,  though  the  least  must  be  satisfied,  for,  so  some  sinners 
 are  more  guilty  than  others;  here  is  one  that  owed  Him  five  hundred  pence,  and  another  fifty. 
 
 4.  Debts  may  be  as  great,  that  a  debtor  may  not  be  able  to  pay  them,  nay,  have  no- 
 thing to  pay  ;  sinners  are  such  debtors  they  are  not  able  to  pay,  or  satisfy  God's  justice  for 
 their  sins  ;  they  have  not  one  farthing  to  pay. 
 
 5.  If  a  debtor  fall  into  a  man's  hand  that  is  for  strict  justice,  unless  he  or  his  surety  pay 
 all  he  owes,  he  must  go  to  prison  :  now,  God  being  just,  infinitely  just  and  holy,  justice 
 bein<T  a  perfection  of  his  nature,  unless  sinners  or  their  blessed  Surety  pay  all  the  whole 
 See  more  on  debt,  or  make  a  full  and  complete  satisfaction  to  the  law  and  divine  justice,  they 
 25, 20.  "  '  must  go  to  the  prison  of  eternal  darkness  :  "  And  when  they  had  nothing  to 
 pay,  he  frankly  forgave  them  both,"  or  fi-eely  forgave  them. 
 
 Doet.  2.  That  sin  is  fi-ankly  or  freely  forgiven,  as  an  act  of  sovereign  grace  alone,  to 
 poor  sinners,  through  Jesus  Christ. 
 jFardon    of        jx  is  forgiven  freely  to  us,  as  an  act  of  God's  grace  alone,  but  not  without 
 of  God's  free     a  full  satisfaction  made  by  our  blessed  Surety,  being  justified  freely  by  liis 
 grace.  grace,  through  the  redemption  that  is  in  Jesus  Christ,  Rom.  iii.  24. 
 
 '"  Whom  God  hath  set  forth  to  he  a  propitiation  through  faith  in  his  blood,  to  declare  his 
 righteousness,  for  the  remission  of  sins  that  are  past,  through  the  forbearance  of  God,"  &c. 
 ver.  25. 
 
 God  doth  not  forgive  sinners,  as  a  simple  act  of  mercy,  without  respect  had  to  that  atone- 
 ment, redemption,  or  satisfaction,  made  to  his  justice  by  Jesus  Christ,  and  this  was  signified 
 in  all  those  legal  sacrifices,  and  without  shedding  of  blood  was  no  remission  ;  to  show, 
 Heb.  ix.  22,  that  without  the  shedding  of  Christ's  blood  there  is  no  pardon,  no  remission 
 of  one  sin,  whether  great  or  small  sins. 
 
 Obj.  If  we,  in  Christ,  paid  all  our  debts,  and  that  his  righteousness,  i.  e.,  his  active 
 and  passive  obedience,  is  imputed  to  us,  how  can  we  be  said  to  be  forgiven  freely  ?  to  this 
 jiurpose  Bellarmin. 
 
 now  sin  is         1.  Answ.     We  found  not  the  Surety,  but  God. 
 
 forgiven.and  2.  Men  may  as  well  urge  the  Siurety's  money  was  the  debtor's,  because 
 satisfy  GmVa  His  money  pay  the  debtor's  debt,  and  it  is  accepted  for  him ;  nay,  and  that 
 justice.  ^j^g  banki'upt  is  as  rich  as  Ms  Surety. 
 
 3.  Men,  after  the  same  manner  also,  may  say  they  are  their  own  saviours,  because 
 saved  by  One  substituted  and  accepted  in  their  stead,  to  make  an  atonement  for  their  sins. 
 
SEEM.    I.]  THE    PAEADI.K    OF    THB   CnKDITOR    TriAT    HAD    TWO     DEBTOBS.  730 
 
 or  to  satisfy  justice,  and  save  their  souls ;  anJ  thus,  instead  of  magnifying  free  grace  in  pardon 
 and  justification,  men  may  utterly  destroy  it,  and  say  they  are  justilied  by  works,  because 
 it  is  by  works  of  obedience  done  by  our  Surety.  But  nothing  is  more  fully  laid  down  in  the 
 word  of  God  than  this,  viz.,  That  we  are  forgiven  freely,  pardoned  and  justified  paj^on  of 
 freely  of  God's  rich  grace ;  it  is  all  in  a  way  of  mercy  and  grace  to  us,  but  iu  sin  cost 
 a  way  of  merit  and  desert  to  Jesus  Christ ;  so  that  all  the  glory  does  redound  '^  ""' 
 to  the  free  grace  of  God,  and  to  Jesus  Christ,  the  great  pay^  master  ;  and  thankfulness  on 
 our  part :  and  that  we  are  frankly  and  freely  furgiven  on  our  part,  though  our  debts  are  paid 
 by  Jesus  Christ,  I  shall  endeavour  to  make  appear. 
 
 I.  In  respect  of  the  spring  and  rise  of  the  way  of  our  pardon  ;  the  satisfaction  which 
 was  made  for  us,  was  contrived  as  an  act  of  infinite  wisdom,  which  is  a  greater  demon- 
 stration of  grace  than  if  God  had  pardoned  us  as  a  simple  act  of  mercy,  without  a  satisfac- 
 tion to  his  justice  :  what  could  be  a  greater  gift  of  free  grace,  than  to  give  his  Son  to  die 
 for  us  ? 
 
 II.  Because  whatsoever  Christ  did  for  us,  was  in  him  also  an  act  of  his  grace  and  love  ; 
 "  Ye  know  the  grace  of  our  Lord  Jesus  Christ,"  2  Cor.  viii.  9.  &c.  But  farther  to 
 prove  it;  How   it  ap- 
 
 III.  Pray  see  how  the  scripture  declares  it  to  be  wlioUy  of  the  free  grace  of  P^"  pardmi 
 God  that  we  are  pardoned,  justified,  renewed,  and  saved  ;  "  It  is  not  of  him  '»  of  God's 
 that  willeth,  nor  of  him  that  runneth  ;  but  of  God  that  sheweth  mercy,"  Rom.  ^uma,  ^"^"^ 
 is.  16.  As  election  is  of  grace  and  mercy  alone,  so  is  justification,  pardon  of  sin,  and 
 eternal  life  also  ;  "  By  grace  ye  are  saved  through  faith,  and  that  not  of  youi-selves  ;  it  is 
 the  gift  of  God,"  Eph.  ii.  3.  Grace  may  be  extended  to  any  object,  but  mercy  refers  to 
 persons  iu  miser3' ;  and  God  set  his  love  to  the  elect,  as  fallen,  and  so  as  objects  of  mercy: 
 mercy  is  grace  and  love  to  the  miserable,  though  grace  properly  is  love  not  limited  to 
 this  or  that  person,  in  respect  of  their  circumstances,  but  only  let  out  as  sove- 
 reign pleasui-e  pleaseth :  yet,  I  say,  no  elect  person  proceeding  from  Adam  ?''"'  *"  "•*- 
 whom  God  manifesteth  love  and  grace  unto,  but  are  objects  of  mercy  also  ;  as  well  as  of 
 because,  they,  by  sin,  were  made  miserable  as  well  as  others.  The  time  when     ^"'"'^ 
 
 God  set  his  love  on  us,  and  Christ  loved  us,  was  when  we  lay  in  our  blood  : 
 and  in  that  condition,  from  eternity,  God  beheld  us.  Observe  St.  Paul's  words,  "  Not  by 
 works  of  righteousness  that  we  have  done,  but  according  to  his  mercy  he  saved  us,  by  the 
 washing  of  regeneration  and  renewing  of  the  Holy  Ghost,"  Tit.  iii.  5  ;  according  to  his 
 mercy  as  well  as  grace  and  love,  though  we  are  pardoned,  justified,  and  saved  according  to 
 the  works  which  Clu-ist  hath  done;  yet  we  must  not  call  his  works  and  obedience,  ours, 
 not  according  to  works  of  obedience  or  righteousness  that  we  have  done.  Moreover,  also 
 the  elect  are  called  vessels  of  mercy,  as  well  as  of  grace  and  love. 
 
 IV.  That  pardon  of  sin,  justification,  &c.,  is  alone  of  God's  free  grace,  love,  and  mercy,  will 
 farther  appear,  because  there  was  no  force  or  constraint  put  upon  God,  the  Father,  or  the 
 Son,  to  undertake  our  redemption  :  I  mean,  God  had  been  just  and  righteous  if  he  had 
 showed  fallen  man  no  favour,  no  love  nor  pity  ;  it  rose  not  from  any  necessity  of  na- 
 ture that  was  in  the  divine  Being,  but  only  from  God's  sovereign  will,  grace,  and  compassion. 
 \.  It  al&o  appears  in  that  the  gift  of  his  own  Son  was  an  act  of  his  free  love  to  us  ;  he  was 
 given  to  die  for  us,  to  procure  pardon  of  our  sins,  and  the  justification  of  our  persons.  What 
 could  be  a  greater  act  of  love  than  this  ? 
 
 VI.  We  did  not,  could  not,  obhge  the  Holy  God,  nor  move  his  heart  towards  us  in  a  way  of 
 grace,  love,  and  compassion.  Did  Adam  entreat,  pray,  or  beseech  God  to  pity  or  pardon  him, 
 or  any  of  his  offspring,  and  send  him  (or  them)  a  Saviour  ?  No,  no,  he  ran  from  God,  and 
 begged  no  help  nor  forgiveness  of  him,  before  free  gi-ace  was  manifested  unto  him. 
 
 VII.  I)id  any  sinner  deserve  pardon  of  God  ?  much  less  such  a  way  of  it  that  divine  wis- 
 dom found  out.  Were  not  all  men  rebels  against  God  ?  it  was  free  gi-ace,  sirs, without  the 
 least  desert  or  nieiit ;  for  we  were  so  far  from  being  deserving,  that  we  were  ill- deserving, 
 nay,  hell-deserving  creatures. 
 
 VII.  Had  sinners  anything  to  pay  which  could  satisfy  the  justice  of  God  ?  No,  pray  read 
 the  words  of  my  text,  "And  when  they  had  nothing  to  pay,  he  frankly  forgave  them  both."' 
 Alas  !  tliey  ran  every  day  more  and  more  iu  debt,  and  had  not  so  much  as  one  farthing  to 
 give,  to  satisfy  for  the  evil  one  sin  had  in  it ;  or  had  we  any  friend  or  brother,  or  could  we 
 find  a  surety  who  would  oblige  himself  to  pay  our  debts,  was  the  ransom  of  our  finding? 
 No,  no,  (saith  God)  I  have  found  a  ransom. 
 
 IX.  Or  did  God  do  all  that  good  he  designed  to  do,  and  hath  dime  for  us,  with  respect  had 
 to  some  after-reconipence  to  be  made  by  us,  or  compensation  for  his  great  love,  grace,  and 
 
 3  B  2 
 
740         THE  IM.EABLE  OF  THE  CRFD.TOR  THAT  HAD  TWO  DEBTORS.      [siTI'L. 
 
 pity,  showed  to  us  ?  Nn,  no,  he  knew  it  was  inipossihlc  for  sinners  tci  ilo  that,  nor  did  lie 
 expect  it  at  oiu'  hands,  im,  not  anythinrr,  hut  a  thani<tiil  aecept^tnce  of  liis  intinite  favour. 
 "  What  giveth  thou  to  him,  or  whatreceivetli  he  at  tiiy  hands  ?"Jijb  xxxv.  7.  My  brethren, 
 when  we  have  done  all  we  can  do,  "  We  are  but  unprofitable  sen'ants,  and  do  no  more  than 
 what  was  our  duty  to  do,"  l<uke  xvii.  10.  How  then  can  we  make  him  any  recompence  ? 
 besides,  are  not  the  blessings  such  that  are  infinite  or  inconceivable  ?  i.  e.,  God  to  be  our 
 Nod  ;  what  can  finite  creatures  give  in  recompence  of  such  a  gift  ?  "  He  (saith  Paul)  is  not 
 worshipped  of  men's  hands,  as  if  he  needed  any  thing,  seeing  he  giveth  to  all  men  life,  and 
 breath,  and  all  things,"  Act  xvii.  25.  Do  we,  can  we  give  anything  to  God?  faith  is  the 
 most  noble  grace  of  all  graces,  but  faith  doth  not  give  anything  to  God  ;  no,  but  it  is  always 
 a  fetching  from  him  ;  we  therefore  bring  nothing  but  empty  vessels  to  him  that  he  may  fill 
 them.  Alas  !  all  that  we  are  and  can  do  we  owe  to  him,  also  faith,  repentance,  and  all  ability 
 to  do  good,  we  derive  from  him  as  his  own  free  gifts  ;  we  must  therefore  say  with  David, 
 "  Of  thine  own  have  we  given  thee,"  1  Chron.  xxix.  14. 
 
 Besides,  God  is  full  already,  we  can  put  no  more  into  this  vessel ;  there  is  no  empty  space 
 in  God  nor  in  Jesus  Christ ;  who  can  a<ld  to  infiniteness?  or  fill  this  ocean  fuller  than  it  is  ? 
 There  is,  my  brethren,  no  recompence  to  be  made  by  us  to  God ;  no  giving  to  him,  nor  of 
 his  recei\nng  at  our  hands  ;  God  hath  no  need  of  us,  nor  of  any  thing  we  can  do,  though  he 
 HCcepteth  of  our  services  in  and  through  Jesus  Christ ;  therefore  the  all-sufficiency  and  in- 
 dependency of  God,  shows  it  is  of  his  grace  alone.  Is  not  God  happy,  yea,  infinitely  hap- 
 py, perfectly  happy  iii  himself  without  us  ?  and  was  he  not  as  happy  before  he  made  the 
 world,  either  angels  or  men,  as  he  is  now  ?  or  can  there  be  any  addition  made  to  his  in- 
 finite or  essential  glory  ? 
 
 No  previous  ^-  ^^  ^""^  there  any  previous  qualifications  to  be  in  us,  or  any  gracious  act 
 qualification  performed  by  us,  in  order  to  pardon  of  sin,  as  a  cause  thereof,  or  wherefore 
 linnelt  that  God  doth  forgive  our  sins  ?  May  be  you  will  say,  yea,  there  is  repentance,  and 
 would  be         f.^[^\^  i-equired  in  order  to  pardon. 
 
 pardoned  A  ,,,  ici-  -i  iii#,  i 
 
 but  what  Answ.  Is  not  man  before  grace,  or  before  he  is  quickened,  dead  ?  and  are 
 
 God  gives.  jjy^  .^jj  jjjg  works  dead  works,  and  not  accepted  of  God?  Can  a  tree  bring 
 forth  good  fruit  before  it  is  made  good  ;  either  that  repentance  you  speak  of  is  good  fmit, 
 or  not,  (I  mean  evangelical  repentance)  or  it  is  not ;  but  such  repentance  it  cannot  be  be- 
 fore lie  receives  the  Holy  Spirit ;  besides,  are  not  faith  and  repentance  the  gifts  of  God,  or 
 doth  legal  repentance,  or  any  evangelical  act  of  the  creature,  jirocure  God's  grace  and  spe- 
 cial favour  ?  or  must  not  God  as  an  act  of  his  own  free  grace  turn  the  sinner  before  he  can 
 be  turned  ?  or  because  repentance  is  required  as  a  condition  of  connexion  ;  is  it  a  procuring 
 condition  by  way  of  casualty ;  or  because  God  commands  sinners  to  make  them  new 
 hearts  ?  hath  the  siimer  power  of  himself  to  do  it  ?  or  is  not  pardon,  peace,  wine,  and 
 milk,  had  "  without  money  and  without  jirice  ?"  Isa.  ly.  1,  2  ;  if  so,  our  repentance,  faith, 
 &c.,  procures  it  not  at  God's  hand. 
 
 XL  Doth  not  God  act  towards  man  according  to  the  counsel  of  his  own  will  ?  and  doth 
 not  pardon,  and  .all  good  we  receive,  alone  flow  from  hence  ?  "  Who  hath  saved  us  and  called 
 us  with  an  holy  calling,  not  according  to  our  works,  but  according  to  his  own  purpose  and 
 giace  that  was  given  us  in  Christ  before  the  world  began,"'  2  Tim.  i.  9. 
 
 XII.  Or  is  there  any  room  left,  after  all  that  God  has  done,  for  sinners  to  boast  or  glory  ? 
 or  doth  the  will  of  God  depend  upon  the  will  of  man  ?  or  the  will  of  man  upon  the  will  of 
 God  ?  Is  it  not  God  (who  by  his  almighty  power  inclines  the  will  of  man  to  move  and  bow 
 to  the  will  of  God?  Or  shall  any  have  cause  to  admire  themselves  in  the  day  of  judgment, 
 in  respect  to  the  care  they  have  had  of  their  own  souls,  and  for  their  improving  the  means 
 of  gi'ace  ?  or  shall  they  not  "admire  God's  free  gi-ace  and  infinite  love  to  them  ?  or  doth  not 
 God  <lo  more  for  them  that  are  saved  than  he  doth  for  those  who  perish  ?  "  Who  makes 
 thee  to  diii'er  fi-om  another  ?  or  what  hast  thou  which  thou  didst  not  receive  ?  now  if  thou 
 didst  not  receive  it  ?  why  dost  thou  glory  as  if  thou  hadst  not  received  it  ?"  1  Cor.  iv.  7. 
 What  I  have  said  I  hope  will  fully  tend  to  satisfy  all,  that  pardon  of  sin,  justification,  and 
 eteiTial  life,  is  alone  of  God's  free  grace. 
 
 APPLICATION. 
 
 1.  Let  great  sinners  from  hence  see  what  ground  there  is  for  them  to  throw  themselves 
 up  in  Christ  for  pardon  ;  this  woman  was  the  city  sinner,  she  was  a  great  sinner  ;  but  with 
 I'aul  she  obtained  mercy.  God's  thoughts  aie  not  as  our  thoughts  ;  poor  sinners  are  ready  to 
 were  not  their  sins  so  great  God  would  pardon  them  ;  but  be  not  discouraged,  though  your 
 sins  are  great,  yet  Christ's  merits,  and  God's  mercy  through  him,  are  far  greater.  We  liave 
 a  gi'eat  High-priest,  therefore  say  with  David,  "forgive  my  sins,  for  they  are  great,"  Heb.  iv. 
 
SEK.M.    U.]        THE    PARABLE    OF    THE    CREDITOR    THAT    HAD    TWO    DEBTOUS.  741 
 
 14,  Psal.  XXV.  11  ;  he  knew  God  was  great  in  mercy,  he  that  owed  five  hundred  pence, 
 nay,  ten  thousand  talents  wa3  pardoned,  as  well  as  be  that  owed  but  fifty  or  a  hundred 
 pence.  "  Thuugli  your  sins  be  as  red  as  scarlet,  they  shall  be  as  wliite  as  snow,"  Isa. 
 xviii.  19  ;  it  is  as  easy  with  God  to  pardon  great  sins  as  small,  Cliriat  having  atoned  for 
 all  the  sins  of  God's  elect. 
 
 2.  This  reproves  those  who  magnify  the  power  of  man,  or  the  will  of  man,  intimating, 
 that  after  all  that  God  or  Christ  doth,  in  order  to  conversion  and  pardon,  he  leaves  the 
 whole  issue  to  the  will  of  the  creature  ;  so  that  it  is  the  will  of  man  that  determines  the 
 matter,  whether  the  Word  shall  be  effectual  or  not :  God  (they  say)  doth  afford  equal 
 power,  gi-ace,  mercy,  and  love  to  them  that  are  damned,  as  he  doth  to  them  that  are  saved  : 
 if  so,  then  we  must  read  tlie  te.\t  backwar<l,  "  It  is  of  him  that  willeth,  and  of  him  that 
 runneth,  and  not  of  God  that  showeth  mercy." 
 
 1.  If  men,  before  grace  is  infused  into  tliem,  or  they  are  renewed,  can  act  as  they  say, 
 what  is  become  of  that  enmity  that  St.  Paul  says  is  in  the  carnal  mind  ?  he  says  the  will, 
 or  "  the  mind,  is  not  subject  to  the  law  of  God,  neither  indeed  can  be  ;"  and  these  men 
 say  it  may  be  subject,  without  any  supernatural  or  Almighty  power  is  put  forth  to  change 
 the  heart,  or  else  they  say  nothing,  but  must  give  up  their  bad  cause. 
 
 Hear  what  one  of  tliem  says ;  and  that  no  immediate  operation  of  the  ^  '"   Syn. 
 
 Spirit  upon  the  mind  or  will  is  needful  for  any  one  that  believes,  &c.     This.  Dcperspicuit 
 
 he  strives  to  prove.  Trheki.  3. 
 
 2.  They  affirm  that  moral  suasions  are  sufficient  to  bring  men  to  believe  ; 
 
 so  that  the  power  men  have  to  believe,  is  naturally  in  them,  and  not  given  them  immedi- 
 ately by  the  Lord. 
 
 And  hereby  they  deny  also,  that  man  is  dead  in  sin,  spiritually  dead,  and  cannot  act 
 spiritually,  nor  do  anything  that  is  tx-uly  good,  until  he  is  quickened. 
 
 3.  Also  then  we  are  born  again  of  our  own  will,  or  the  will  of  man,  and  not  as  it  is 
 the  effect  of  the  will  and  good  pleasure  of  God,  contrary  to  the  testimony  of  the  Spirit, 
 that  says,  "  which  are  born  again,  not  of  blood,  nor  of  the  flesh,  nor  of  the  ^vill  of  man, 
 but  of  God,"  John  i.  13. 
 
 Moreover,  (as  one  notes)  it  follows  according  to  their  opinion,  "  that  the  general  love 
 which  they  would  have  in  God  to  all  mankind  alike,"  is  but  an  indifferent  respect  to  all  ; 
 which  proves  love  or  hatred,  as  the  sinner's  will  determines  it ;  but  when  they  ascribe  any 
 particular  love  to  God,  it  is  no  other  than  what  rises  from  the  sinnei-'s  love  to  Him,  viz., 
 He  foresaw  what  we  would  do,  and  how  we  would  repent  and  embrace  -Jesus  Christ,  and 
 be  holy,  and  therefore  he  chose  us. 
 
 3.  Since  pardon  is  of  mere  grace,  let  God  have  all  the  glory ;  he  will  not  give  it  to 
 another. 
 
 4.  Poor  sinners,  plead  God's  absolute  promises,  and  though  you  can  find  nothing  but  sin 
 in  yourselves,  yet  cry  to  God,  and  cry  to  Christ,  to  take  the  cure  of  yon  into  His  own 
 hand,  that  you  may  feel  His  wonderful  operations  in  the  day  of  His  power  :  it  is  good  to 
 lie  at  the  pool,  and  wait  for  the  moving  of  the  water,  and  cry  that  the  Holy  Ghost  iwould 
 put  you  into  that  Fountain  opened  for  sin  and  uncleanness. 
 
 5.  You  are  pardoned,  see  that  you  ascribe  all  to  God's  free  grace  ;  0  give  all  the  glory 
 unto  Him,  whose  grace  I  shall  the  next  time  show  is  wonderful  !  it  is  God  who,  through 
 Christ,  frankly  forgave  you,  and  also  gives  all  things  else  you  n^ied,  with  Jesus  Christ 
 also  ;  to  whom,  with  the  Father  and  the  Holy  Spirit,  be  glory,  wisdom,  power,  and  ever- 
 lasting praises.     Amen. 
 
 SERMON    11. 
 
 And  when  they  had  nothing  to  pay,  he  frankly  forgave  them  both. — Luke  vii.  42. 
 
 DocT.  1.  I  have  spoken  to  one  point  of  doctrine  from  hence,  viz.,  "  That  sin  is  frankly 
 or  freely  forgiven,  as  an  act  of  sovereign  grace." 
 
 I  shall  now  proceed  to  another,  viz. 
 
 Doct.  2.  That  the  free  gi-ace,  mercy,  and  goodness  of  God,  through  Christ  Jesus,  is 
 great  and  wonderful. 
 
 1.  I  shall  show  the  rise  or  spring  of  grace. 
 
742  THE   PAEABLE    OF   THE   CEEDITOE    THAT   HAD   TWO   DFETORS.     '         [SUPPL- 
 
 2.  Prove  and  fuUj'  evince  the  truth  of  this  proposition. 
 
 3.  Show  that  this  grace  is  let  out  iu  a  way  of  righteousness. 
 
 the  grace  of  By  the  way,  you  know  that  the  word  grace  is  variously  taken  in  Scrip- 
 
 ^^-  ture  ;  but  here  by  it  I  mean  the  favour,  goodness,  and  rich  bounty  of  God. 
 
 The  rise  or  ■'■•     "'^^  ^'^  *^^  ^'^^  ^^^^  Spring  of  grace,  it  is  alone  from  the  glorious  and 
 
 spring  of  transcendant  nature  of  God  :  God  in  himself  is  good,  nay.  goodness  itself  in 
 ^*°*'  the  abstract.     As  he  is  love,  holiness,  &e.,  so  he  is  goodness,  that  is  one  of 
 
 the  infinite  perfections  and  attributes  of  his  holy  natm'e ;  and  so  God  is  the  Fountain  from 
 whence  all  gi-ace  and  divine  favour  flows  to  any  of  his  creatures. 
 
 2.  The  rise  and  spring  of  giace  is  from  the  Divine  will ;  it  flows  alone  from  the  foun- 
 tain of  goodness,  and  as  tlie  result  of  God's  eternal  counsel  and  purpose,  according  to  his 
 own  good  pleasure,  wheresoever  gi-ace  is  let  forth,  it  is  as  the  apostle  shows,  according  to 
 the  purpose  of  him  "who  worketh  aU  things  after  the  counsel  of  his  own  will,"  Eph.  i.  11 : 
 As  it  is  let  out  in  wisdom,  and  also  freely  and  abundantly  ;  so  it  is  accoriling  to  his  own 
 sovereign  pleasure,  "  who  hath  saved  us  and  called  us,  not  according  to  our  works,  but 
 according  to  his  own  purpose  and  grace,"  &c.,  2  Tim.  i.  9.  It  hath  an  amazing  rise  from 
 God  himself,  without  any  motive,  or  anything  foreseen  in  the  creature  to  excite  him ;  "  he 
 is  gracious  :"     No  other  reason  can  be  given  of  divine  favour. 
 
 2.  To  prove  and  fully  evince,  that  the  gi'ace,  mercy,  and  goodness  of  God  is  wonderful. 
 
 1.  This  appears,  because  where  "  Sin  aboimded,  grace  hath  much  more  abounded,"  or 
 superabounded  :  grace  did  not  prevent  the  entering  of  sin,  yet  God  had  a 
 G''^<'«f'"'<=?-  glorious  design  and  purpose  in  permitting  of  sin  to  enter  ;  "  by  one  man  sin 
 much  more  entered  into  the  world,"  Kom.  v.  12.  Though  sin  that  entered  was  very  evil, 
 abundant.  ).jjg  ^Qj-gj  ^f  evils,  the  poison  and  venom  of  all  evil,  yet  grace  exceeds,  far  ex- 
 ceeds, exceeds  beyond  all  measure  the  evil  of  sin,  yet  sin  had  mankind  down,  and  reigned, 
 nay,  triumphed  over  them.  Adam's  sin  set  sin  upon  the  throne,  and  no  man  nor  angel 
 could  pull  down  or  destroy  this  tyrant ;  for  "  sin  reigned  unto  death  ;"'  all  men  lay  slain 
 and  dead  at  the  feet  of  sin,  and  it  hath  (in  all  it  reigns)  the  chiefest  seat  iu  their  souls  ; 
 Sin  very  ^^^V  ^^^  ^^'''  influenced,  and  brought  into  subjection  to  it ;   it  predominates, 
 
 I'vii-  and  has  a  ruling  power  in  men,  and  they  naturally  yield  themselves  servants 
 
 and  vassals  unto  it.  Nay,  and  every  faculty  of  their  souls  is  corrupted  thereby  ;  the  na- 
 ture of  the  reign  of  sin  is  therefore  dreadful,  and  is  attended  with  horrid  guilt,  tilth,  and 
 pollution,  causing  the  sinner  to  hate  God,  and  filling  his  mind  with  enmity  against  him, 
 making  man  a  slave  of  the  devil,  and  obnoxious  to  the  curse  of  the  law,  the  wrath  of  God, 
 and  everlasting  torments  and  condemnation  in  hell ;  there  is  an  amazing  and  frightful  evil 
 Ecm  T  20  '"  ^^"^ '  '^°''  '■''^  entering  of  the  law  made  it  appear  more  evil,  yea,  exceeding 
 Ter.7. 13.  sinful. 
 
 But  yet  the  grace  of  God  much  more  abounded  or  super-aboundeth,  in 
 In  what  re-  di^t  sin,  {though  it  hath  so  much  evil  iu  it,  nay,  may  objectively  be  said  to 
 may  be  said  have  infinite  evil  in  it)  yet  it  is  but  the  product  of  the  devil :  the  fruit  or 
 sinf'"^'^'^'*  spawn  of  a  degenerate  spkit ;  but  grace  is  the  product  or  fruit  of  the  mighty 
 God  ;  and  therefore  as  the  cause  (in  its  nature)  far  exceeds  the  effect,  so  does 
 grace,  goodness,  and  divine  power  far  exceed  the  evil  of  sin.  What  is  a  degenerate  and 
 finite  spirit  to  the  hcjy  and  infinite  God  ?  though  sin  is  very  evil  in  its  kind,  yet  grace  is 
 far  more  good  and  powerful  in  its  kind,  in  respect  of  the  cause  and  fountain  from  whence 
 „.   ..  it  proceedeth. 
 
 Sinthepro-  '^     t/.  •  i       ^i  i  •  i  .     ,    <.,  ,  •         .  •        •  ^ 
 
 duct  of  the  2.  It  we  consider  the  subjects  whom  sin  denies,  and  m  whom  it  reigns,  and 
 
 deTii.  through  whose  consent  it  came  to  be  :  grace  exceeds  sin  ;  sin  is  of  the  will  of 
 
 man  ;  but  grace  is  the  product  of  the  will  of  God  ;  what  is  a  poor,  weak  impotent  crea- 
 ture ?  "  What  is  man  ?"  Sin  is  brought  forth  or  produced  by  the  consent  of  the  will  of 
 man,  in  yielding  to  Satan's  temptations. 
 
 But  grace  is  the  product  of  the  wUl  of  God,  the  fruit  of  a  holy  and  gracious  God ; 
 therefore,  if  grace  be  let  forth  freely,  it  must  exceed  and  superabound  all  sin,  as  God  ex- 
 ceeds the  power  of  the  devil,  and  an  infinite  Creator  a  poor  finite  creature, 
 Grace  helps  ^-  Because  grace  manifested  to  a  poor  weak  creature,  can  limit,  restrain, 
 
 a  poor  orea-  curb,  nay,  kill  and  overcome  sin,  when  it  is  in  its  highest  power,  or  hath  its 
 vM  against  greatest  strength  and  dominion  in  the  soul  of  a  sinner,  as  appeared  in  this 
 *''"•  woman,  in  whom  sin  had  (perhaps)  as  strong  a  power  as  ever  in  any  one  soul ; 
 
 yet  the  love  and  gi'ace  of  God  laid  sin  and  Satan  sprawling  (as  I  may  say)  at  her  feet ; 
 she  is  made  to  trample  u|ion  them  both,  by  the  vii'tue  of  a  small  beam  of  lUviue  grace 
 shining  iu  upon  her  soul,  through  Jesus  Christ. 
 
SEBJI.  II.]    THE  PARABLE  Ol-  TUB  CREUITOR  TUAT  UAD  TWO  DEDTOES.         7A'^, 
 
 4.  Grace  must  needs  far  exceed  sin  in  its  power,  to  the  rooting  out  and  god'n  design 
 vanquishing  of  it,  because  God  purposed  in  liis  eternal  counsel  to  permit  sin  'P  pcrmiitiiig 
 to  enter  into  the  world,  and  to  suffer  it  to  alxiund,  that  he  might  thereby  ""to  "  "^"thc 
 take  an  occasion  to  manifest  the  nature  and  infinite  power  of  grace,  in  par-  w'>ri'i,wasto 
 doning,  subduing,  and  utterly  destroying  sin,  and  liim  whose  work  it  is.  To  own  grace, 
 be  sure  the  holy  God  would  never  have  suffered  this  monster  to  have  been 
 
 born,  and  to  have  entered  into  the  world,  had  it  not  been  to  magnify  his  own  glory,  and 
 especially  the  glory  of  his  rich  and  infinite  grace :  who  would  suffer  such  a  traitor  to  get 
 out  qf  prison,  (if  he  could  keep  him  there)  whom  he  knew  woidd  be  too  hard  for  a  whole 
 kingdom  to  overcome,  when  once  let  loose  ? 
 
 5.  Grace  must  needs  far  exceed  sin,  or  superaboimd,  because  God  added 
 
 the  law  upon  Mount  Sinai  on  purpose  tliat  sin  might  abound,  "  moreover  the  tcredtomake 
 lawefltered;"  weU,  wherefore  ?  That  siu  might  abound  ;'' but  where  is  sin  gr^ceabound 
 abounded,  grace  did  much  more  abound,"  Horn.  v.  20.  This  was  the  grand 
 reason,  viz..  That  God  might  display  his  infinite  grace  m  destroying  it.  '\Vhat  warrior  would 
 suffer  his  enemy  to  arm  himself  with  new  weapons,  and  give  him  to  get  fi-esh  strength,  if  he 
 did  not  know  after  all,  he  could  with  much  ease  lay  himself  sprawling  at  his  foot?  "  The 
 strength  of  sin  is  the  law,  but  thanks  be  to  God,  througli  Jesus  Christ,  which  giveth  us 
 the  victory."  Grace,  through  Christ,  giveth  us  the  victory  when  sin  is  in  the  fullest 
 strength.  Sin  hereby  seemed  to  revive  and  get  new  arms,  or  renew  its  power  in  woimd- 
 ing  and  ruining  mankind,  (by  reason  of  the  weakness  that  is  in  them,  to  perform  tlie  riglit- 
 eous  precepts  thereof).  And  this,  I  say,  God  on  purpose,  caused  to  come  to  pass,  that 
 he  might  reveal  the  glory  and  power  of  Ms  Almighty  grace,  divine  love,  and  goodness  to 
 his  elect,  in  pardonmg  of  sin,  and  vanquisliing  of  it. 
 
 6.  Nay,  God  lets  the  law  break  in  upon  the  conscience  of  a  sinner,  that  The  law  en- 
 sin  may  abound  in  the  soul  by  the  convictions  of  the  Spirit,  when  first  he  be-  conscience  in 
 gins  to  awaken  him,  so  that  tlie  sinner  is  amazed  to  see  what  horrid  guilt  and  ti™^'Jf'ce°' 
 filth  is  in  his  heart,  and  what  a  Holy  God  he  has  offended,  and  what  wrath  may  abound, 
 he  lies  obnoxious  unto  thereby  ;  and  yet  all  this  is  but  to  discover  his  infinite  and  incon- 
 ceivable gi-ace  in  his  fi'ee-pardoning  of  all  sin,  in  the  sight  and  sense  of  poor  siunners,  in 
 whom  the  law  thus  entered,  and  sin  revived  ;  I  say,  the  commandment  came  and  sin  re- 
 vives, that  grace  might  be  magnified. 
 
 7.  That  the  grace  of  God  is  wonderful,  and  doth  much  more  abound  than  sin  appear- 
 eth  in  that  sin  came  into  the  world  by  man.  "  By  one  man  sin  entered  into  sin  entered 
 the  world,  and  death  by  sin,"  Kom.  v.  12.  But  grace,  as  it  enters  by  the  ^y  <""=  """'' 
 eternal  and  infinite  God,  so  it  is  by  the  grace  of  aU  the  three  Persons  in  the  ceeds  from 
 blessed  Trinity.  Now,  shall  the  evil  of  the  sin  of  one  man  exceed  the  grace  PereJjoa'or^ 
 of  all  Persons  in  the  Godhead  ?  or  shall  there  be  more  evil  done  to  us  by  the  "^e  Trinity, 
 sin  of  one  impotent  man,  than  the  grace  of  the  infinite  God,  i.  e.,  the  Father,  Son,  and 
 Holy  Si)irit,  can  outvie  or  deliver  us  from,  who  believe  in  Jesus  Christ  ? 
 
 8.  That  grace  does  superabound,  sin  appears  in  respect  had  to  the  gift  of  •'°''°  ''••  '6- 
 God,  in  sending  of  his  only  begotten  Son  to  save  us  from  the  guilt,  power,  and  punishment 
 thereof.  No  doubt  God  suftered  man  to  fall,  that  his  grace  and  inconceivable  ^i,^  g^f^  ^f 
 love  might  be  revealed  this  way.  0  what  a  gift  of  God's  free  grace  is  Jesus  Christ  tenda 
 Christ :  which  way  could  God  manifest  greater  love  and  favour,  than  to  give  his  gmce'abound 
 Son,  or  not  to  spare  his  own  Son,  but  to  deliver  him  up  to  die  the  cursed 
 
 death  of  the  cross  for  all  his  elect  ?  Rom  vii.  30.  Grace  (we  may  be  sure)  \v\l\  withhold 
 nothing  from  us,  that  hath  not  withheld  the  Son  of  God  from  being  a  sacrifice  for  our  sins, 
 and  so  to  procure  our  pardon.     0  this  is  glorious  grace,  enough  to  astonish  men  or  angels. 
 
 9.  Grace  appears  yet  farther  to  be  wonderfid,  because  none  of  the  other 
 attributes  of  God,  but  this  of  divine  love  and  goodness,  could  help  and  save     niis^s^tlle^ 
 undone  sinners.     Could  wisdom,  holiness,  or  power  do  it  ?  No,  for  as  wisdom     e^°'y  of  God 
 had  never  contrived  the  way,  had  not  gi-ace  and  favour  stirred  it  up,  so  had    tributes, 
 not  rich  grace  broke  forth  in  the  gift  of  the  Son  of  God,  justice  would  soon 
 
 have  put  a  stop  to  all  the  other  attributes,  (had  it  been  jiossible  for  them  to  have  stirred 
 without  beuig  moved  by  the  divine  will,  or  God'sgrace,  favour,  rich  bounty,  and  goodness). 
 Jloreover,  it  is  God's  grace  that  is  the  spring  and  rise  from  whence  all  the  divine 
 attributes  (in  our  Lord  Jesus  Christ)  are  magnified,  shine  in  glory,  and  meet  in  sweet  har- 
 mony, therefore  divine  grace  through  Jesus  Christ  is  womlerful. 
 
 10.  How  wonderful  must  that  srace  be  that  lav  hid  in  God  from  all     Grarcieioui 
 
 o  ''  .in  tii&nilolu. 
 
 eternity  ;  and  0  what  a  way  hath  divine  wisdom  found  nut,  to  let  it  forth 
 
7i4  THE    PARABLE    OF    THE   CREmTOS    THAT   HAD   TWO  DEBTORS.  [SUPPL. 
 
 ditJr'em"dU-  *°  P"'^'"  '^'"eatures,  and  which  could  not,  indeed,  be  manifested  without  vari- 
 pensations.       ous  ways  of  revealing  the  divine  will,  in  different  times,  different  methods, 
 
 and  different  dispensations  of  this  Grace,  as  before  the  law,  under  the  law, 
 and  under  the  Gospel ;  and  hence  it  is  called  "  The  manifold  wisdom  of  God,"  Eph. 
 iii.  10.  Moreover,  it  is  the  grace  and  favour  of  God  to  mankind,  which  the  holy 
 angels  desired  to  look  into,  and  which  they  are  amazed  to  behold.  They  saw  or  beheld 
 God  in  our  nature,  the  second  Person  of  the  Trinity,  who  assumed  our  nature  into 
 union  with  His  divine  Person,  and  this  with  the  greatest  astonishment,  but  chiefly, 
 no  doubt,  as  it  is  the  effects  of  glorious  grace.  "  He  was  seen  of  angels,"  1  Tim.  iii.  16. 
 We  preach  the  Gospel,  we  make  known  the  infinite  love  and  grace  of  God  in  Christ,  which 
 things  the  angels  desire  to  look  into,  or  pry  into,  that  is,  with  admiration. 
 Grace  by  H-     I*  ^^  wonderful  grace,  because  it  far  exceeds  all  that  favour,  grace, 
 
 Christ.  and  rich  bounty  which  God  bestowed  upon  Adam  in  innoceucy.     It  is  true 
 
 favour  shuw-  he  was  a  son  of  God,  but  it  was  by  creation,  but  by  gi'ace  and  peculiar  fa- 
 first  'Adam^     ^°"''  ^^'®  ^'^  ^^'^  ^""^^  '^^  *^°'^  ^^  adoption  and  regeneration,  and  so  are  heirs 
 
 of  God,  heirs  of  all  things,  and  can  never  be  dispossessed  of  the  inheritance. 
 Adam  had  the  image  of  God  stamped  upon  him,  but  was  hable  to  lose  it,  and  did  lose  it ; 
 but  grace  in  Christ  Jesus  restores  that  image  again,  so  as  never  to  be  lost.  He  had 
 a  glorious  earthly  paradise,  but  lost  it ;  but  grace  in  Christ  raises  us  up  to  possess  the 
 heavenly  paradise,  which  we  cannot  lose. 
 
 Greater  fa-  12.  It  is  greater  favour,  grace,  and  goodness  (as  it  seems  to  me)  than  what 
 vour  shown  the  holy  angels  possess  or  partake  of.  They  are  the  sons  of  God,  but  not  the 
 tiian  to  the  spouse  of  Christ.  They  have  not  that  honour,  but  are  only  servants  that  wait 
 m^'some^^''  ^V^'^  the  sacred  Bridegroom  and  his  bride.  He  that  is  the  eternal  God  is  truly 
 speots.  man.     Grace  unites  the  Son  of  God  and  the  nature  of  man,  in  one  person. 
 
 This  grace  and  favour  magnifies  believers,  who  are  united  to  him  above  angelic  nature. 
 "  Veriiy  he  took  not  on  him  the  nature  of  angels,  but  the  seed  of  Abraham,"  Heb.  ii.  16. 
 The  whole  of  13-  The  whole  economy  of  man's  redemption,  and  all  the  transactions  of 
 our  salvation     the  Almighty  from  the  beginning  of  the  world,  in  and  by  Jesus  Christ,  as  to 
 
 the  design  and  pui^pose  of  it,  was  to  magnify  God's  glorious  grace  :  if  we  spake 
 of  those  covenant  transactions  between  the  Father  and  the  Son,  about  our  salvation  before 
 the  world  began  ;  or  God  substituting,  and  accepting,  and  sending  his  Son  into  the  world  ; 
 or  of  his  incarnation,  birth,  life,  death,  resurrection,  ascension,  intercession,  and  glorifica- 
 tion ;  it  is  all  to  manifest  the  glory  of  God's  rich  grace  :  or  if  we  speak  of  election,  recon- 
 ciliation, union,  justification,  vocation,  pardon  of  sin,  adoption,  final  perseverance,  and  our 
 glorification,  it  is  all  but  to  show  the  rich  bounty  and  grace  of  God  to  his  chosen. 
 
 14.  If  we  consider  to  whom  (or  to  what  undeserving  and  ill-deserving  creatures')  this 
 grace  is  manifested,  it  must  needs  appear  wonderful  to  all ;  what  they  were  IJiave  already 
 shown.  0,  what  an  ill  and  vile  creature  was  man,  and  from  what  an  estate  to  what  an  es- 
 tate Joth  this  grace  raise  all  that  receive  Christ. 
 
 15.  The  beginning  and  ending,  or  finishing  God's  temple-work,  is  all  to  glorify  rich 
 grace,  so  that  "  when  the  top-stone  is  laid,  it  shall  be  with  shoutmgs,  crying,  grace,  grace 
 unto  it,"  Zech.  iv.  7. 
 
 16.  Jlercy,  grace,  and  divine  goodness  is  infinite,  immense,  and  unsearchable ;  for  as  God 
 is  infinite  in  power,  justice,  wisdom,  holiness,  &c.,  so  he  is  also  in  grace  and  divine  good- 
 ness ;  therefore  where  sin  abounded,  grace  much  more  aboundec,  for  in  Christ  the  streams 
 of  boimdless  grace  and  mercy  are  opened  ;  and  therefore  grace  let  out  in  Christ  is  wonderful. 
 
 17.  If  the  knowledge  we  have  of  this  grace  in  this  world,  be  so  wonderful,  or  so  much 
 of  it  as  is  let  out  here,  what  will  that  grace  be,  which  we  shall  have  opened  to  us  in  hea- 
 ven? For  what  is  glory  but  the  consuuimating,  completing,  or  perfecting  the  design  and 
 purpose  of  God's  eternal  favour  and  rich  grace  to  believers  ? 
 
 18.  Lastly,  Grace  is  wonderful,  because  it  reigns :  grace  hath  erected  a  throne  and  is 
 upon  that  throne,  and  there  reigns  ;  and  that  grace  might  reign,  it  stirred  up  divine  wis- 
 dom to  find  out  the  way  of  its  advancement  on  the  throne  ;  which  was  to  remove  all  those 
 obstacles  which  hindered  grace's  accession  thereunto,  and  mounting  thereon ;  which  was 
 divine  justice,  the  law,  sin,  and  the  devil  ;  but  by  Christ's  obedience  justice  is  satisfied,  the 
 law  magnified  and  answered,  and  sin  and  the  devil  dethroned.  So  that  "  as  sin  reigned 
 unto  death,  grace  might  reign  through  righteousness  unto  eternal  life  by  Jesus  Christ  our 
 Lord,"  Rom.  v.  21.  Grace, my  brethren,  like  a  glorious  and  victorious  queen,  is  by  Jesus 
 Chrsit  raised  to  the  throne  aud  is  crowned  ;  it  reigns  and  ))revails  against  all  opposition 
 whatsoever.  As  he  that  reigns  must  first  overcome  all  that  attempt  tu  have  supiemis  sove- 
 
SKRM.    HI.]       THE   PARABLE   OF   TIIF,   CREDITOU   THAT   HAD   TWO    DICBToRS.  745 
 
 reitmty  or  the  pre-eminency,  or  those  that  were  got  on  the  tlirone  ;  so  hath  God's  grace 
 prevailed  against  sin  ami  Satan  who  before  reigned  and  tyrannized  over  us.  Our  Lord 
 "  hath  spoiled  principalities  and  powers,  and  made  a  show  of  them  openly,  triumphing 
 over  them  in  it."'  Col.  ii.  15.  That  is,  by  the  blood  of  the  cross,  "  And  hath  condemned 
 sin  in  the  flesh,"  Rom.  viii.  3.     And  now  grace  reigns,  and  shall  reign  unto  eternal  life. 
 
 Thirdly,  I  shall  show  that  grace  is  manifested,  and  conies  foreign  through  how  grace 
 righteousness,  or  in  a  way  of  righteousness.  See  the  text  just  mentioned.  "iBns^^ 
 '•  That  orace  might  reign  through  righteousness  by  Jesus  Christ,"  Rom  v.  2).  righteous- 
 Grace  is"  not  elevlited,  it  hath  nut  its  accessoion  to  the  throne  in  an  injust  or  in  Jif^'.^fjesus. 
 an  unrighteous  way,  but  it  reigns  through  righteousness  ;  not  tlii-ough  our 
 riahteousness,  no,  but  through  the  righteousness  ofGod,  in  His  fultilling  His  faithful  promises 
 to''His  Son,  but  cliiefly  (as  I  conceive)  through  the  righteousness  of  Christ,  or  through  His 
 perfect  and  complete  obedience,  or  that  righteousness  He  wrought  out,  by  doing  and  suffer- 
 inc.  It  was  through  the  righteousness  of  Jesus  Chi-ist  that  grace  reigns  ;  for  without 
 tins  riuhteousness,  neitlier  holiness,  justice,  nor  the  holy  law  would  let  grace  reign  ;  hut  0, 
 how  hath  divine  wisdom  contrived  a  way,  in  a  compliance  with  the  divine  will,  that  grace 
 might  reign  through  rigteousness  by  Jesus  Christ !  divine  justice  was  upon  the  throne  before, 
 judging  and  condemning  guilty  sinners,  and  grace  could  not  reign  :  but  wisdom  hath  so  pro- 
 vided matters  now  that  grace  is  upon  the  throne,  aud  all  tjie  divine  attributes  are  mouut- 
 ed  with  rich  grace,  being  magnified,  and  shining  forth  with  equal  glory  ;  but  it  is  all  to  ad- 
 vance sovereign  gi-ace  and  infinite  goodness. 
 
 2.  Grace  reigns  through  righteousness  by  Christ  also,  in  the  aiiplicution  of  what  He  hath 
 done  and  suffered  for  us  ;  His  merits  are  applied,  and  His  righteousness  is  imputed  to  every 
 one  that  believeth  in  Him,  as  an  act  of  sovereign  grace  ;  aud  hereby  also  it  appears  grace 
 reigns  in  subduing  a  man's  self,  sinful  self,  righteous  self,  and  all  the  powers  of  darkness  in 
 the  soul,  and  in  quickening,  acquitting,  justifying,  and  parduuing,  &c.,  all  sinners,  yea,  the 
 gi-eatest  sinners  that  believe  in  Jesus. 
 
 3.  In  persevering  in  the  profession  of  righteousness,  and  in  a  state  of  life  unto  the  end, 
 God^s  rich  grace  by  Christ  is  such  that  He  will  not  break  the  bruised  reed  nor  quench  the 
 smoking  flax,  until  He  hath  brought  forth  judgment  unto  victory. 
 
 4.  Grace  reigns  and  will  reign  through  righteousness,  by  conquering  and  subduing  sin, 
 or  all  those  remainders  of  corruptions  in  the  hearts  of  His  pardoned  ones.  Moreover,  let 
 our  condition  or  temptations  be  what  they  will,  "  Grace  is  sufficient  for  us,"  2  Cor.  xii.  9  ; 
 which  is  upon  the  throne,  and  shall  reign  unto  eternal  life,  and  at  last  will  crown  with 
 glory  all  who  are  under  the  ruling  and  reigning  power  thereof. 
 
 5.  Grace  reigns,  and  will  reign  through  righteousness  by  Jesus  Christ,  in  subduing  and 
 finally  vanquishing  the  last  enemy,  which  is  dealli.  Jesus  Christ,  by  whom  and  in  whom 
 grace  reigns,  hath  overcome  death,  "  .Vnd  now  hath  the  keys  of  hell  and  death,"  Rev.  i. 
 16 ;  he  hath  power  over  death  and  the  state  of  the  dead  ;  "  I  will  deliver  them  from 
 dea'th  :  0,  death,  I  will  be  thy  plague ;  0  grave,  I  will  be  thy  destruction,"  Hos.  xiii.  14. 
 So  long  as  Christ  reigns  as  mediator,  so  long  grace  will  reign  in  and  by  Him,  "  And  he 
 must  reign  until  he  hath  put  all  enemies  under  his  feet ;  the  last  enemy  that  shall  be 
 dustroyed  is  death,"  1  Cor.  xv.25,  2'<i. 
 
 APPLICATION. 
 
 1 .  Wonder  not  now,  that  this  woman  that  owed  five  hundred  pence  was  forgiven,  and 
 he  that  owed  ten  thousand  talents  was  forgi\en,  since  divine  grace  in  and  by  Christ  Jesus 
 is  so  wonderful,  and  is  let  out  inun  amazing  manner;  or  since  grace  and  divine  goodness  is 
 iufluite,  the  ocean  and  great  deeps  of  unspeakable  love  and  mercy  are  broken  up,  and  over- 
 flow ali  banks  and  bounds.  Nothing  can  stand  as  a  bar  in  the  way  of  grace ;  no  sin,  no 
 unworthiness ;  for  the  more  sin,  the  greater  sinner,  and  the  more  unworthy  a  sinner  is, 
 the  more  is  free  grace  raised,  magnified,  and  exalted  in  and  by  Jesus  Christ. 
 
 2.  How  may  this  silence  all  the  objections  any  sinner  can  make  against  himself?  My 
 sins  are  great.  Are  tliey  greater  than  grace  by  Jesus  Christ  oan  pardon  ?  "  Where  sin 
 abounds  (rememberj  grace  has  much  more  abounded,"  Rom.  v.  19,  20. 
 
 3.  Is  grace  exalted  ?  does  grace  reign  ?  is  grace  upon  the  throne  ?  0,  blessed  news  to 
 a  rebellious  woild,  and  to  all  vile  traitors  and  ungodly  sinners.  0,  haste  to  this  throne  ;  it 
 is  one  thing  to  have  a  gracious  king  or  queen  to  reign,  and  another  thing  to  have  a  gra- 
 cious Saviour  to  reign,  and  grace  itself  ;  infinite  grace,  boundless  grace,  immense  grace, 
 uuspeakable  grace,  inconceivable  grace,  and  unsearchable  grace  to  reign.  0,  how  happy 
 are  we  under  this  leign;  let  all  cry,  long  live  this  =overeii;n,  this  queen,  i.  e.,  grace  that  reigns 
 
74G  THE   PARABLE    OF   THE   CEEDITOE    THAT   HAD   TWO   DEBTORS.  [SUPPL. 
 
 through  righteousness  by  Jesus  Christ,  this  is  the  best  reign  that  ever  was  ;  no  sovereign 
 prince  or  princess  ever  reigned  through  such  righteousness  :  this  is  a  just  reign,  gi'ace 
 reigns  and  exalts  the  infinite  justice,  infinite  righteousness  by  Jesus  Christ ;  it  is  a  God-hon- 
 ouring reign,  a  Christ-exalting  reign,  a  law- magnifying  reign ;  it  is  a  sin-condemning,  a 
 sin-killing,  a  sin-destroying  reign ;  it  is  a  hell-C(jnfounding  and  a  devil-consuming  reign  ; 
 it  is  a  death-vanquisliing,  a  death  plaguing  and  a  death-destroyuig  reign ;  it  is  a  sinner- 
 enlightening,  a  sinner- quickening,  a  sinner-renewing,  a  sinner-acquitting,  a  sinner-justifjang, 
 a  sinner-pardoning,  a  sinner-comforting,  a  sinner  enriching,  a  sinner-exaltmg.  a  sinner- 
 sanctifying,  and  a  sinner-glorifying  reign,  &c. 
 
 4.  0  hajipy  souls  ;  in  whom,  and  over  whom,  and  from  whom  grace  reigns,  almighty 
 grace,  infinite  grace,  and  unspeakable  grace :  what,  0  child  of  God,  dost  thou  fear  ?  who 
 can  pull  grace  off  the  throne  ?  can  men  ?  can  devils  ?  no,  they  can  as  soon  pull  God  out  of 
 heaven,  or  Christ  out  of  heaven,  as  dethrone  God's  sovereign  grace,  as  we  may  infer  and 
 perceive  by  what  hath  been  said. 
 
 5.  We  may  infer  what  vile  wretches  they  are  who  despise  the  reign  of  grace,  or  con- 
 temn God's  sovereign  grace  magnified  in  bringing  Christ  to  the  throne,  and  being  now  ex- 
 alted in  and  by  him  on  the  thi'one  :  wee  to  such  that  ever  they  were  born  J  who  had  rather 
 let  sin  reign,  their  lusts  reign,  the  devil  reign,  unbehef  reign,  free-will  reign,  than  that 
 grace,  free-grace,  sovereign  grace,  almighty  grace,  should  reign  through  righteousness  by 
 Jesus  Christ,  to  eternal  life. 
 
 TRIAL. 
 
 Doth  grace  reign  in  and  over  you  ?  Examme  yourselves  :  are  you  united  to  Christ,  for 
 that  way  grace  comes  to  reign  in  us  ?  Do  you  truly  believe  in  Clu-ist  for  righteousness  ? 
 are  you  quickened,  renewed,  regenerated  ;  for  so  are  they  in  whom  grace  reigns  ?  Are  you 
 dead  to  sin,  dead  to  the  law,  dead  to  your  own  righteousness,  dead  to  this  world?  then 
 grace  reigns  in  and  over  you  ;  if  the  life  of  sin  is  not  let  out,  or  if  sin  reigns  in  you,  and 
 you  obey  it  in  the  lusts  thereof,  gi-ace  reigns  not  in  nor  over  you. 
 
 6.  0  come  ia,  smners,  before  gi-ace  comes  ofl:  the  throne,  and  di\'ine  justice  ascends  the 
 throne,  to  condemn  such  who  have  abused  sovereign  grace ;  we  know  not  how  soon  that 
 may  be. 
 
 7.  Rejoice,  ye  saints,  and  triumph  in  rich  grace  ;  Satan  is  under  your  feet,  and  subdued 
 by  divine  grace  ;  the  world  is  overcome,  "  and  sin  shall  not  have  dominion  over  you,  be- 
 cause ye  are  not  under  the  law,  but  under  grace,"  Eom.  vi.  14.  That  is,  the  reign,  power, 
 and  influences  of  grace. 
 
 SEJIMON    III. 
 
 Tell  me  therefore  which  of  them  loved  him  most,  and  Simon  ansibered  and  said,  I  suppose 
 that  he  to  whom  he  forgave  most :  and  he  said  unto  him,  thou  hast  rightly  judged,  where- 
 fore I  say  zinto  thee,  her  sins,  which  are  many,  are  forgiven,  for  she  loved  much  ;  but  to 
 whom  little  is  forgiven,  the  same  loveth  little.  He  said  unto  her,  thy  si/is  are  forgiven. — 
 Luke  vii.  42—48. 
 
 It  appears  from  hence,  that  Jesus  Christ  is  the  most  High  God,  for  he  forgave  her  all  her 
 sins ;  but  none  can  forgive  sins,  as  they  are  against  God,  but  God  himself  only.  But  to 
 proceed,  there  is  one  proposition  more  I  shall  speak  to,  viz. 
 
 Doct.  3.  That  all  those  whose  sins  are  forgiven,  do  love  the  Lord  Jesus  Christ ;  and 
 such  to  whom  much  is  forgiven,  or  who  have  been  great  sioners,  they  exceed  others  in  love 
 to  bun. 
 
 1.  I  shall  speak  a  little  as  to  great  sins,  and  show  you  who  are  great  sinners. 
 
 2.  Show  what  pardon  of  sin  is. 
 
 3.  Show  why  such  who  are  forgiven,  do  love  Jesus  Christ ;  and  why  great  sinners, 
 when  pardoned,  exceed  others  in  their  love  to  him. 
 
 4.  Show  that  pardon  of  sin  is  a  great  gospel  blessing. 
 
 5.  Apply  it ;  and  so  conclude  with  this  parable. 
 
 1.  All  open  profaneness,  or  all  gross  immoral  acts  of  wickedness,  are  great  sins,  as 
 murder,  treason,  sodomy,  buggery,  adultery,  blasphemy,  sweai-ing,  drunkenness,  theft,  back- 
 biting, railing,  lying,  cheating,  oppression,  extortion,  &c.,  these  are  great  sins,  and  such 
 who  are  guilty  of  any  of  these  sins  are  great  sinners,  and  are  to  be  pimished  by  the  judge. 
 
SEJIM.    III.]       THE   I'ARADLE   OF   THE   CREDITOR   THAT   UAD   T^VO   DI-.BTORS.  747 
 
 2.  Such  who  deny  tlie  being  of  God,  or  the  blessed  Deity,  are  great  sinners,     ^ii^*g'?u„^^ 
 or  that  wish  there  was  no  God  ;  it  is  thought  by  worthy  men,  that  all  Atlieists      ^^^  ^^^^^ 
 
 ought  to  die.  deny  the 
 
 3.  Such  that  deny  Christ  to  be  the  most  Hi«li  God,  are  gieat  sinners  :  and     JJJJrtst  are"'^ 
 sad  it  is  to  see  and  hear  what  multitudes  of  thrm  are  in  and  about  this  city  ;  I     notorious 
 say,  such  are  sinners  of  thr  first  rank  that  deny  the  Deity  of  Jesus  Christ.  For,     *""""■"• 
 
 (1.)  They  justify  the  unbelieving  Jews  in  their  cursed  evil,  in  charging  om-  blessed  Sa- 
 viour with  blasphemy,  because  he  said  he  was  the  Son  of  God,  that  is,  the  Son  of  God,  by 
 an  eternal  generation,  or  of  the  same  essence  with  the  Father,  for  so  they  understood  him 
 when  he  said  God  was  liis  Father  ;  "  And  Jesus  answered  them,  many  good  works  have 
 I  showed  you  from  my  Father,  for  which  of  those  works  do  ye  stone  me?  the  Jews  an- 
 swered him,  saying,  for  good  works  we  stone  thee  not,  but  for  blasphemy,  and  because 
 thou,  being  a  man,  makest  thyself  God,"  John  x.  32,  33.  Now  if  the  Lord  Jesus  was  no 
 more  than  a  mere  man,  or  not  the  true  living  and  eteinal  God,  he  was  a  blasphemer,  and 
 they  that  deny  his  Godhead  are  guilty  of  the  same  blasphemy  the  Jews  were  guilty  of;  they 
 do  (I  say)  justify  them  in  then-  horrid  wickedness,  and  so  render  the  ever  blessed  Jesus  to 
 be  a  grand  imposter  ;  and  therefore  are  great  sinners,  or  sinners  of  the  first  magnitude  ; 
 which  also  farther  appears. 
 
 (2.)  Such  who  deny  the  Deity  of  Christ,  proxided  they  worship  him  or  give  the  stime  divine 
 honour  and  adoration  to  him  which  is  due  to  tlie  Father,  or  to  God  only,  they  are  idolaters, 
 because  they  worship  a  mere  creature,  "  And  give  the  glory  of  God  to  another,"  Isa.  xlii. 
 8 ;  nay,  and  if  they  trust  in  him  for  soul  help  and  salvation,  they  are  cm-sed.  "  Thus  saith 
 the  Lord,  cm-sed  be  the  man  that  trusted  in  man,  and  maketh  flesh  bis  arm,"  Jer.  xvii.  5,  &c. 
 
 (3.)  Moreover,  according  to  their  notion  and  cursed  heresy,  Jesus  Christ  cannot  be  our 
 Saviour,  for  none  is  our  Saviour  but  God  alone ;  "  I  am  the  Lord,  and  there  is  none  else  ; 
 there  is  no  God  besides  me,"  Isa.  xlv.  5.  "  I,  even  I,  am  the  Lord,  and  besides  me  there 
 is  no  Saviour,"  Isa.  xliii.  II.  Let  such  men,  who  deny  Christ  to  be  the  Most  Higlj.Gud, 
 never  call  Jesus  Christ  their  Saviour  any  more.  0  what  great  sinners  are  these  !  let 
 them  pretend  never  so  much  to  sanctity  and  holiness,  yet  they  are  sinners  of 
 the  first  rank. 
 
 4.  Such  men  that  have  received  much  light,  and  have  been  under  great  4^tTa8"re- 
 convictions  of  sin,  and  of  the  e\nl  which  is  in  sin,  yet  live  in,  continue  in  sin,  ceived  much 
 and  in  a  heUish  course  of  life,  then-  sins  are  great  sins,  and  they  abominable     yftWresin 
 
 sinners.  ^inLer?^""' 
 
 5.  Such  who  after  most  solemn  vows  and  promises  unto  God,  (when  they 
 
 have  been  laid  in  a  sick  bed,  or  have  been  in  danger  of  death)  how  they  would     So  are  such 
 return  to  him,  and  leave  their  evil  and  ungodly  livi 
 as  vile,  or  xiler  than  ever,  these  are  gi-eat  sinners. 
 
 6.  Such  who  have  been  often  reproved,  and  yet  harden  their  necks,  are 
 
 great  siuners,  and  near  to  destruction,  or  being  suddenly  destroyed,  and  that     S"ch  who 
 
 without  remedy.  have  been 
 
 7.  Such  that  plead  for  sin,  or  extenuate  their  sin,  nay,  boast  and  glory  in  ""^"are'"^**" 
 sin,  or  in  tiieir  shame,  or  make  a  mock  of  sin,  and  are  ruigleaders  to  sin,  en-  great  sin- 
 ticing  others  to  sin  against  God ;  these  are  great  sinners,  who  do  only  de-  °'^'''' 
 stroy  their  own  souls,  but  the  souls  of  others  also.  Such  that 
 
 b.  Such  who  abuse, the  mercy,  patience,  and  long-suffering  of  God,  or  tiu-n  "J^J'^'^f^^g^  j- 
 
 the  grace  of  God  into  wantonness,  are  great  sinners.  (iod  are 
 
 0.    Such  who  pretend  to  be  teachers  of  others,  reprove  others,  and  yet  are  ^^'  "°- 
 guilty  of  the  same  crimes  ;  what  a  minister  and  a  swearer,  a  drunkard,  whore- 
 monger !  0  what  abominable  siimers  are  such  !  Hypocrites 
 
 10.  Hyiiocrites,  such  that  appear  to  be  godly,  and  yet  secretly  are  wicked  :  ^rs.  ° 
 these  are  also  sinners  of  the  first  rank. 
 
 11.  Persecutors,  and  such  that  reproach  the  people  of  God  and  would  talie     Persecutors 
 
 ,     .     ,.  ,  .  '  r      r  .  great  eiu- 
 
 away  their  lives  :  those  are  great  sinners.  ners. 
 
 12.  All  unbelievers,  or  such  who  refuse  or  reject  Jesus  Christ  and  the  of- 
 fers of  grace,  are  great  sinners.  Unbelievers 
 
 13.  All  that  sin  presumptuously  are  great  sinners,  though  they  know  the     samptlu^' 
 thing  they  do  is  abominable  to  God  and  destructive  to  their  own  souls,  yet     persons  are 
 
 ■II    1     •■  great  8in- 
 
 Wlll  do  it.  Sere. 
 
 14.  Lastly,  All  backsliders  in  heart,  who  wickedly  depart  from  God,  are 
 great  sinners.  Now,  Mary  Magdalene  was  a  great  sinner ;  some  say  she  was 
 
74S  THE    PARABLE    OF    TUE    CEl  DITOR    THAT   HAD    TWO   DEBToES.  [sUPPL. 
 
 guilty  of  seven  abominable  sins  ;  whether  that  was  so  or  not,  we  cannot  tell ; 
 
 but  let  it  be  so  :  suppose  a  man  was  guilty  of  all  those  cursed   sins  I  have 
 
 Backsliders       mentioned,  and  Christ  should  pardon  him,  certainly  you  wnuld  conclude  he 
 
 preat      Bin-     must  needs  love  him  with  a  wonderful  love.     Our  Lord  saith  her  sins  were 
 
 ""'^'  many,  and  yet  were  forgiven  ;  and  therefore  she  loved  much,  and  more  than 
 
 some  others. 
 
 Secondly,  What  is  it  to  have  sin  pardoned  ?  or  what  is  the  forgiveness  of  sin  ? 
 What  par-  F"'st'  negatively. 
 
 don  of  sin  is  i.  Pardon  of  sin  doth  not  free  a  poor  sinner  from  the  being  of  sin  in  his 
 """  soul;  no,  there  is,  after  a  man  is  forgiven,  much  corruption  still  remaining 
 
 in  the  best  of  God's  children,  wliich  makes  them  cry,  as  Paul  did,  "  When  I  would  do 
 good,  sin  is  present  with  me,"  Bom.  vii.  21. 
 
 2.  Pardon  of  sin  frees  no  child  of  God  from  being  corrected  or  chastened  by  the  Lord, 
 for  sins  that  he  may  afterwards  be  overtaken  with  :  no,  "  as  many  as  I  love,  I  rebuke 
 and  chasten,"  Rev.  iii.  19,  &c. 
 
 •-I.  Pardon  of  sin  doth  not  take  away  the  desert  of  sin,  it  doth  not  argue,  because  sin 
 is  forgiven,  that  therefore,  those  sins  do  not  deserve  eternal  .punishment,  but  it  discovers 
 that  Christ  hath  borne  the  demerit  of  all  legal  punisment  of  all  the  sins  of  a  person  that  is 
 pardoned. 
 
 4.  Pardon  of  sin  doth  not  denote,  that  every  person  forgiven,  sees,  or  hath  the  sight 
 and  sense  of  pardon,  or  feels  the  comfort  of  it  in  his  own  conscience :  no,  a  man  may  be 
 forgiven  his  sius  in  the  court  of  heaven,  that  cannot  tind  that  pardon  in  the  court  of  his 
 own  conscience  ;  for  as  some  truly  believe,  and  know  it  not,  so  they  may  be  forgiven  all 
 their  sins,  and  know  it  not. 
 
 Secondly,  affirmatively. 
 Psai.  xii.  7  Pardon  of  sin  is  an  act  of  God's  great  and  infinite  grace,  whereby  he,  for 
 
 the  salie  of  Christ,  or  through  the  redemption  of  his  blood,  removes  the  guilt  of  all  sin 
 from  the  poor  sinner. 
 
 1.  God  discharges  him  from  the  severe  sentence  of  death  denounced  by  the  law  ;  the 
 law  can  no  more  condemn  a  pardoned  person. 
 
 2.  He  is  dischai'ged  whom  God  pardons,  out  of  the  hand  of  divine  justice,  the  satisfac- 
 tion of  Jesus  Christ  being  applied  to  him. 
 
 3.  A  pardoned  person  is  freed  fi'om  all  vindictive  wrath  here,  and  from  that  which  is 
 to  come ;  so  that  no  guilt  can  come  upon  him  to  condemnation  for  ever. 
 
 4.  Pardon  of  sin  heals  the  soul,  it  cures  every  disease  of  the  inward  man  ;  such  have  all 
 their  sins  blotted  out ;  as  a  debt  that  stands  in  a  book  is  crossed,  so  pardon  puts  sin  far 
 away  ;  it  is  called  a  covering  of  our  transgressions  ;  God  will  not  see  sin. 
 
 5.  Pardon  is  a  non-imputation  of  sin  to  the  sinner,  it  being  imputed  to  Christ,  and  by 
 liim  all  the  whole  debt  is  paid  ;  and  in  pardon,  a  discharge  is  given  to  the  poor  sinner. 
 
 0.  Pardon  is  the  receiving  of  a  penitent  and  a  believing  sinner  into  God's  special  love 
 and  favour,  and  that  for  ever  there  is  an  accomplishment  of  the  warfare  between  God  and 
 that  person,  to  an  endless  eternity. 
 
 Secondly,  Why  do  pardoned  sinners  (especially  great  sinners)  love  Jesus  Christ  dearly  ? 
 The  cause  Answ.  Because,  when  they  are  pardoned,  they  hereby  come  to  taste  of  the 
 why  pardon-  nature  of  Christ's  choice  love  ;  and  it  is  indeed  impossible  for  any  to  have  a 
 do  love  Jesus  sweet  and  saving  reUsh  of  the  love  of  Jesus  Cluist,  and  not  love  Him  ;  "  We 
 Christ.  j^^,g  jjiuj  because  He  first  loved  us,"  1  John  iv.  19  ;  Christ's  love  is  the  foun- 
 
 tain love,  our  love  is  the  stream  ;  His  love  is  the  inducement  and  the  effective  cause  of  ours 
 to  Him  :  He  that  fijst  loves,  loves  freely  ;  the  other  therefore  loves  under  obligation.  Sin- 
 ners are  bound  or  obliged  to  love  Jesus  Christ,  and  such  who  have  most  forgiven,  are 
 obliged  to  love  most :  to  forgive  one  pound  to  a  poor  man  that  had  not  one  fartliing  to  ])ay, 
 must  create  love  in  him  to  his  creditor ;  but  he  to  whom  five  hundred  pounds  is  forgiven, 
 and  was  in  danger  every  moment  to  be  arrested  and  laid  in  prison,  must  needs  cause 
 greater  love  in* him  to  such  a  merciful  creihtor. 
 
 11.  Because  a  pardoned  sinner  sees,  oris  con\'inced  of  the  freeness  of  the  love  of  Christ, 
 and  how  undeserving  he  was  of  such  love  and  pardon.  0,  saith  the  sinner,  I  was 
 an  enemy  to  my  dear  Lord  Jesus,  and  also  a  vile  and  loathsome  creature,  and  yet 
 did  he  love  me  and  pardon  me :  0  matchless  love  and  mercy  1  I,  but,  saith  a  great 
 sinner,  a  city  sinner,  1  was  more  undeserving,  1  was  the  cliiefest  of  sinners,  a  rmgleader  to 
 all  iniquity ,  here  is  a  poor  creature  forgiven,  but,  alas  I  led  him  into  many  acts  of 
 wickeness,  and  yet  my  dear  Lord  freely  pardoned  me,  as  he  hath  this  and  that  person, 
 who  never  sinned  as  1  have  done. 
 
SERM.   m.]       THE   PAHAItl.E  OF   THE  CREDITOR   THAT  HAD   TWO   DEBTORS.  7-19 
 
 "  I  was  (saith  Paul)  a  blasphemer,  a  persecutor  and  injurious,  but  I  obtained  mercy  ; 
 and  the  grace  of  our  Lord  was  exceeding  great  with  faitli  and  luve,''  I  Tim.  i.  13,  14  ;  1 
 consented  to  the  death  of  Stephen,  that  holy  disciple  of  Christ.  Brethren,  suppose  a  rich 
 traitor,  one  who  raised  up  war  against  his  gracious  sovereign,  and  prevailed  by  craft  and 
 malice  to  draw  thousands  into  the  same  rebellion,  should  be  freely  panloneJ  by  his  oflendcd 
 prince,  would  not  he  see  cause  to  love  his  suvereign  dearly,  yea,  more  than  any  of  the  rest  ? 
 0,  saith  he,  I  had  no  ground  to  expect  to  be  furgiven  of  all  my  companions,  but  rather  to 
 be  made  an  example  of ;  but  lo,  I  am  pardoned,  and  also  receiveil  into  his  love  and  favour. 
 
 III.  Because  when  a  sinner  is  pardoned,  he  comes  to  know  that  he  was  one  of  those  ob- 
 jects which  Christ  set  bis  heart  upon,  and  chose  from  everlasting.  0  !  1  see  1  was  be- 
 loved before  time,  that  I  am  called  and  pardoned  in  time.  "  0  what  is  man,  that  thou 
 shouldst  magnify  him,  that  thou  shouklst  set  thy  heart  upon  him  !"  What,  Christ  set  his 
 heart  upon  such  a  creature  !  what,  on  me  !  saith  a  great  sinner  ;  what,  the  great  God  jiar- 
 don  me,  because  he  loved  me,  and  Jesus  Christ  set  his  heart  on  me,  and  love  me,  and  die 
 for  me,  to  pay  my  debts,  or  satisfy  divine  justice  for  my  sins,  and  espouse  me  !  0  this 
 raiseth,  nay,  even  ravisheth  the  poor  believing  and  repenting  sinner  I  Should  a  poor 
 damsel  in  rags,  a  mere  vagabond,  a  beggar,  be  told,  that  a  king  is  fallen  in  love  with  her, 
 and  sends  to  her  a  most  endearing  letter,  and  rich  token  of  his  love  worth  millions  :  Oh, 
 she  stands  astonished  !  Nay,  says  the  messenger,  it  is  so,  and  lo,  here  is  also  a  rich  wed- 
 ding rube  sent  you,  and  all  princesses'  ornaments,  jewls,  and  perals,  to  adorn  you.  Now, 
 she  cannot  but  believe  it,  and  she  breaks  out  into  tears  for  joy,  and  readily  yields ;  but 
 cannot  forbear,  when  she  comes  into  his  presence,  to  get  behind  him,  and  washes  his  feet 
 with  tears,  (as  poor  Maiy  did  to  her  dear  Prince,  Sovereign,  and  Saviour).  1  was  that 
 vagabond,  that  vile  beggar,  saith  she,  and  1  see  Christ  loves  me,  and  hath  given  to  me  a 
 rich  token  of  his  love,  viz.,  the  pardon  of  all  my  sins  ;  and  he  hath  put  upon  me  the  glo- 
 rious robe  of  his  own  righteousness,  and  adorned  me  with  the  graces  of  his  S])irit.  Now, 
 how  can  such  a  Mary,  such  a  sinner,  forbear,  but  must  love  Jesus  Chribt  dearly  !  J\.  Iree 
 pardon  is  worth  millions  of  millions  of  gold,  nay,  more  than  ten  thousand  worlds ;  and  wliat 
 is  the  robe  of  Christ's  righteousness  then  worth,  and  the  ornaments  of  his  own  precious 
 graces  ? 
 
 For  Christ  to  set  his  heart  upon  a  sinner,  denotes  an  act  of  liis  love  and  affection,  also 
 a  high  value  and  esteem  he  bath  for  such  persons. 
 
 IV.  Because  pardon  of  sin  the  soul  sees  cost  Christ  dear,  even  his  own  heart's  blood. 
 0  his  love,  Mary  now  could  say,  is  wonderful,  I  cannot  comprehend  it,  I  see  love  in  his 
 puiposes,  love  in  his  leaving  his  throne  above,  and  coming  into  this  world,  love  in  liis  as- 
 suming our  nature,  love  in  his  covenant,  and  in  his  promises,  love  in  his  dying  groans  and 
 bleeding  wounds,  love  in  his  face  and  countenance,  and  in  his  invitations  and  kind  em- 
 braces. 0  my  heart  is  sick  of  love  ;  1  was  the  person  he  loved.  He  loved  me  and  died 
 for  me  ;  loved  me,  and  has  w-ashed  me  from  my  sins  in  his  own  blood,  I!ev.  i.  5. 
 
 V.  The  glory  of  Christ  appears  to  all  them  that  he  pardons,  but  especially  to  great 
 sinners,  the  glory  of  his  person,  and  the  glory  of  his  love  :  and  this  melts  the  soul  down 
 and  makes  it  little,  nay,  nothing  in  its  own  eyes.  0  wretched  me  !  how  have  1  carried  it 
 to  this  God,  to  this  Christ !  am  I  beloved  thus  by  Him  !  and  do  I  love  him  no  more  :  love 
 him  no  better!  who  have  pierced  him,  wounded  him,  gi-ieved  him!  I  loathe  myself; 
 nay,  "  abhor  myself,  and  repent  in  dust  and  ashes,"  Job  xliii.  6.  Woe  is  me,  (saith  the 
 prophet  Isaiah)  "  I  have  seen  the  King,  the  Lord  of  Hosts,"  his  glory  who  hath  set  his 
 love  upon  me  !  what  an  admirable  beauty  and  glory  is  in  this  Prince  !  in  this  Person  ! 
 and  doth  he  vouchsafe  his  favours  to  me,  pardon  me,  love  me,  so  loathsome  a  creature  ? 
 
 What  strange  effects  had  the  knowledge  of  David's  love  on  Abigail's  heart  when  she 
 heard  of  his  intention  to  take  her  to  wife. 
 
 "  Let  me  be  a  servant  to  wash  the  feet  of  the  servants  of  my  Lord,"  1  Sam,  xxv.  41. 
 
 The  knowledge  of  Christ's  love  in  pardon,  &c.,  kindles  a  vehement  love  in  the  souls  of 
 such  unto  him  ;  it  is  discovered  too,  especially  if  great  sinners.  *'  Love  begetteth  love,"' 
 when  it  is  known  and  manifested  to  the  person  it  is  set  upon.  0  what  strange  passions 
 of  love  have  been  kindled  in  some  virgins,  when  they  have  heard  of  the  love  of  such  or 
 such  renowned  person  to  them,  from  whom  they  deserved  no  such  favour.  Sirs,  the  love 
 of  Christ  is  of  an  attractive  nature  in  it  manifestations. 
 
 VI.  Divine  love  is  shed  abroad  in  the  heart  (of  a  sinner)  by  the  Holy  Ghost,  Horn.  v. 
 5.  Divine  love  is  a  grace  of  the  Spirit ;  it  is  not  the  bare  effects  of  natural  affections 
 but  of  the  Holy  Spirit,  and  of  Christ's  affections  expressed  to  a  poor  undone  sinner ;  they 
 are  constrained  by  his  love,  whose   love  being  deep  and  unscarcliable,  the  uinii;  we  know 
 
750  THE   PARABLE  OF   THE   CREDITOK   THAT   HAD    TWO   DEBTORS.  [SUPPL. 
 
 of  it,  the  more  and  more  we  love  Iiim.  "The  love  of  Christ  passeth  knowledge,"  Eph.  iii. 
 19.  The  deeper  the  mine  of  gold  is,  the  deeper  the  miner  must  dig  for  it,  and  more  pure 
 gold  he  finds.  Now,  these  great  sinners,  above  others,  comprehend  the  love  of  Chi-ist, 
 though  it  can  never  be  i'ully  comprehended  by  men  or  angels, 
 
 VII.  Pardoned  sinners,  especially  great  sinners,  dearly  love  Jesus  Christ,  by  reason  of 
 the  effects  and  fruits  of  his  love. 
 
 The    effects         1-  Pardon  of  sin  is  not  only  the  effects  and  fruits  of  Christ's  love  to  sinners, 
 
 of     Christ's     but  of  life  also  ;    Christ  loves  us,  and  therefore  he  hath  quickened  and  raised 
 
 us  from  the  dead,  as  he  raised  Lazarus  from  the  dead  because  he  loved  him. 
 
 2.  Faith,  repentance,  and  a  new  heart,  a  broken  and  contrite  heart,  are  the  effects  of 
 Christ's  love. 
 
 3.  Union  vrith  him  is  another  effect  of  it  also  ;  because  he  loves  us,  he  espouses  us.  A 
 sinner  is  not  only  jxirdoned,  but  espoused  ;  Christ  marries  all  he  forgiveth,  and  so  they  are 
 thereby  freed  from  all  dangers  of  being  arrested  for  former  and  after  debts  contracted  ;  the 
 Husljand  answers  all 
 
 4.  Justification,  regeneration,  adoption,  sanctification,  communion,  and  free  access  to 
 the  throne  of  grace,  are  the  effects  of  Christ's  death,  of  his  obedience,  intercession,  but 
 primarily  of  his  endearing  affection  to  poor  sinners. 
 
 5.  Peace  of  conscience  and  joy  in  the  Holy  Ghost,  are  the  effects  of  Christ's  love,  and 
 of  pardon  of  sin. 
 
 6.  Lastly,  Final  perseverance,  everlasting  life,  a  crownof  glory,  the  full  fruition  of  God, 
 and  of  being  for  ever  with  Christ,  where  he  is,  are  effects  of  his  love.  Now  these  things 
 being  so,  it  must  needs  follow,  that  such  who  are  pardoned  must  needs  love  Jesus  Christ ; 
 yet  such  that  were  great  siuners  love  him  most !  their  love  exceeds  the  love  of  all  others, 
 considering  how  black  and  miserable  they  were  once  above  others,  and  now  are  made 
 hapjiy  for  ever. 
 
 Thirdly,  From  what  hath  been  said,  it  appears  that  pardon  of  sin  is  a  great  blesssing  ; 
 yet,  to  open  this  a  Uttle  farther,  together  with  the  natui-e  and  way  of  forgiveness. 
 Sii^is°''w  °^  ■'■•  Consider,  that  sucli  who  are  forgiven,  or  whose  sins  are  pardoned,  are 
 derfui  bies-  pronounced  blessed :  "  Blessed  is  he  whose  transgression  is  forgiven,  and 
 JcKmiati  whose  sin  is  covered,"  Psal.  xxxii.  1 ;  nay,  no  man  is  blessed  indeed,  whose 
 Burroughs.  sins  are  not  pardoned.  Luther  saith  free  justification  and  remission  of  sin 
 makes  a  divine,  and  another  of  great  worth  also  saith,  it  is  this  that  makes  a  man  a  Chris- 
 tian ;  and  such  that  understand  not  this  doctrine,  all  other  knowledge  is  to  little  purpose. 
 
 n.  Consider  the  original  spring  of  it,  and  that  is  God's  wonderful  love,  (which  I  have 
 opened)  it  is  the  fruits  of  infinite  love,  and  product  of  the  excellent  and  inconceivable  mercy 
 and  divine  goodness  of  God  ;  "  To  the  Lord  our  God,  belongs  mercies  and  forgiveness," 
 Dan.  ix.  9,  wherein  doth  the  riches  of  mercy,  the  abounding  of  mercy,  the  multitude  of 
 mercies,  more  appear  than  in  pardon  of  sin,  and  in  the  way  of  it,  in  the  sea,  the  ocean  of 
 mercy,  all  the  sins  of  the  elect  are  swallowed  up  :  the  mercy  of  God  (as  one  notes)  makes 
 no  difference  between  little  and  great  sins.  0  consider  the  original  and  efficient  cause  of 
 forgiveness  !  i.  e.,  the  love  and  rich  mercy  of  God. 
 
 The  merito-  HL  Consider  also  the  meritorious  cause  of  pardon  of  sin,  or  that  which 
 pious  cause  procured  it,  or  opened  the  door  and  flood-gate  of  mercy  and  free  forgiveness 
 Christ's  unto  us  ;  for  although  it  would  be  free  to  us,  yet  it  cost  Jesus  Christ  dear ;  it  is 
 
 ^^^*-^-  not  had  but  through  the  mediation  of  the  Lord  Jesus.   Many  tlunk  not  of  the 
 
 way  of  pardon  ;  Christ  must  stand  up  and  plead  for  pardon,  and  do  also  whatsoever  he 
 obliged  himself  to  perform  in  that  covenant  that  was  between  Mm  and  the  Father,  if  ever 
 we  are  forgiven  our  transgressions. 
 
 Our  sins,  you  have  heard,  were  a  debt,  a  great  debt,  they  obliged  us,  bound  us  over  to 
 eternal  wrath,  and  this  debt  must  be  paid;  God  is  just,  and  we  had  nothing  to  pay.  Now, 
 the  Lord  Jesus  took  this  debt  upon  himself,  he  became  onr  Sui'ety,  he  entered  into  bonds  to 
 pay  every  penny  which  sinners  owed, "  he  made  him  sin  for  us  that  knew  no  sin,"  2  Cor.  v. 
 21 ;  our  sins  were  transferred  on  Clmst,  they  were  charged  upon  him,  and  he  must  not 
 only  plead  for  our  pardon,  but  must  bleed  also ;  he  must  sufler  and  die  for  us,  he  bore 
 that  wrath  and  punishment  that  was  due  to  us  for  our  sins,  that  we,  through  his  lilood, 
 might  receive  iiee  remission.  0  what  a  blessing  must  pardon  be  that  is  thus  procured  ; 
 we  have  no  remission  but  through  the  blood  of  Jesus  Christ. 
 
 The  final  IV.  Consider  the  final  cause  of  forgiveness  of  sin,  which  is  the  glory  of 
 
 don^lsthe''  God  ;  not  only  the  glory  of  his  grace,  love,  and  mercy,  but  the  glory  of  his 
 glory  of  God.    justice,  holiness,  truth,  power,  and  faithfulness.     Sirs,  justice,  mercy,  &c.. 
 
SERM.  III.]        THE   PAHABLF,   OF  THE   CRi;DITOR   THAT   HAD   TWO    DEBTORS.  7ol 
 
 equally  shim:  fDrtli  in  glory  in  our  p.ai-ilon,  tlirmigli  the  satisfaction  niadp  for  our  sins 
 by  the  Lord  Jesus.  God  appears  not  only  gracious,  but  just  and  holy  also.  Sin  is 
 punislied,  the  sanction  of  the  law  is  vindicated,  and  justice  is  satisfied  iu  Christ,  or  in  the 
 way  of  remission  of  our  sins,  "  being  justified  freely  by  his  grace,  through  the  re- 
 demption that  is  in  .Jesus  Christ.  Whom  God  hath  set  forth  to  be  a  propitiation,  through 
 fiiith  in  his  blood,  to  declare  his  righteousness  for  the  remission  of  sins,"  &c.  Tliat  God 
 might  be  just,  and  the  justifier  of  him  that  bclieveth  iu  Jesus,"  Rom.  iii,  24.  We  have 
 not  pardon  of  sin  in  a  way  of  mercy  only,  but  in  a  way  of  justice,  and  righteousness  also. 
 
 Now,  what  a  blessing  is  that  which  tends  to  advance  and  to  magnify  the  glory  of  Go(l 
 in  all  Ms  glorious  attributes  I  God  is  glorified  as  well  as  we  are  pardoned  through  Jesus 
 Christ 
 
 V.  Evei-y  person  that  is  forgiven  their  sins,  are  also  justified,  and  stand  j^u  j 
 righteous  before  God.  Thus  do  not  guilty  criminals  among  men,  though  ed  persons 
 forgiven,  yet  they  are  not  pronounced  clear,  or  justified  and  acquitted  of  the  ""  Justiaud. 
 guilt  of  their  horrid  crimes  and  treasons  that  were  charged  on  them.  No,  they  are  looked 
 upon  as  vile  and  wicked  wretches  still ;  but  a  believer  paritoned,  is  also  "justified  from 
 all  things,'"  Acts  xiii.  39,  and  stands  without  spot  in  God's  sight,  in  the  righteousness  of 
 His  Son  Jesus  Christ :  "  Thou  art  all  fair,  my  love,  and  there  is  no  spot  in  thee,"  Cant. 
 iv.  7.  Pardon  of  sin  is  never  without  justification  ;  the  one  is  in  a  way  of  mercy,  or  as 
 an  act  of  mercy,  and  the  other  an  act  of  justice.  Some  would  have  justification  only  to 
 consist  in  pardon  of  sin,  but  that  certainly  is  a  gi-eat  mistake  and  error  ;  though  we  grant, 
 that  actual  pardon  and  actual  justification  of  a  person  always  go  together,  and  therefore 
 forgiveness,  I  say,  is  a  great  blessing. 
 
 \T.  Consider,  that  when  God  forgives  a  sinner.  He  forgives  not  only  J^^hen  God 
 one  or  two  sins,  but  all  sins  ;  and  not  only  all  sins  past  and  present,  but  all  the  H^'fOTgivcs 
 sins  that  ever  he  shall  commit  afterwards,  in  respect  to  vindictive  justice  ;  pas'.present, 
 therefore  well  might  the  prophet  say,  "  Who  is  a  God  like  unto  Thee,  tliat  par-  ail  sins, 
 doneth  iniquity,  and  passeth  by  the  transgressions  of  theremnantof  bis  heritage," 
 Mic.  vii.  11.  I  know  some  deny  that  sin  is  forgiven  before  a  person  repents,  &c.,  but  sin, 
 as  it  lays  the  soul  obnoxious  to  divine  wrath,  may  be  forgiven  so ;  and  yet  not  forgiven  in 
 some  other  sense.  A  father  may  correct  his  child,  and  so  doth  God  his  Cliildren,  as  a  tender 
 Father ;  but  as  God  is  considered  an  ofi'ended  Judge  or  Governor,  all  their  sins  are  forgiven 
 at  once,  as  soon  as  they  are  united  to  Christ,  and  have  his  righteousness  imputed  to  them  ; 
 for  else  they  do  not  stand  always  justified,  or  are  not  in  a  justified  state,  and  so  not  free 
 from  condemnation.  "  But  there  is  now  no  (Condemnation  to  them  that  are  in  Christ  Jesus," 
 Kom.  viu.  1.  Besides  do  we  not  sin  daily  r  "  There  would  be  (as  one  observes,)  no  instant 
 of  time,  wherein  a  believer  would  not  be  in  a  state  of  condemnation,"  were  not  j^^  j,q^_ 
 all  sins  to  come,  of  justified  persons,  forgiven,  as  well  as  those  past;  therefore  rough's  lie- 
 thei-e  is  no  necessity  of  a  renewed  act  of  faith,  when  we  sin,  in  order  to  oui-  jus-  ™"'^""'P'  ^  ■ 
 tification,  nor  pardon  of  sin,  or  as  to  vindicate  justice,  (for  he  that  is  once  justified  so,  and 
 pardoned,  is  for  ever  justified  and  pardoned,  and  cannot  be  brought  into  a  state  of  wTath 
 and  condemnation,)  though  there  be  need  of  a  renewed  act  of  faith,  as  to  our  own  con- 
 sciences and  peace,  when  he  have  sinned  ;  for  a  believer  may  by  sudden  death,  be  taken 
 away  before  he  has  put  forth  an  act  of  faith,  for  the  pardon  of  Ids  last  sin  ;  but  though  he 
 be,  he  is  happy  for  ever,  being  ever  in  a  state  of  life  and  peace.  But  if  a  saint  should  die 
 before  he  hath  repented,  and  put  forth  such  an  act  of  faith,  wliich  some  speak  of,  he  must 
 perish  for  ever,  but  this  cannot  be  ;  the  union  he  hath  with  Christ  cannot  be  dissolved. 
 "  And  whom  God  justifies,  them  he  also  glorifies,"  Rom.  viii.  29,  30.  Therefore  pardon 
 of  sin  is  a  great  blessing. 
 
 "VII.  Pardon  of  sin  is  a  great  blessing,  because  such  have  peace  with  God.  "  Go  in 
 peace,  thy  sins  are  forgiven  thee."  Though  a  weak  believer,  because  he  sees  not  his  par- 
 don may  want  peace,  yet  he  is  in  a  state  of  peace,  and  the  gr-ound  of  all  fears  and  doubts 
 are  gone  for  ever.  "  We  have  not  received  the  spirit  of  bondage  again  to  fear,  but  the 
 Spirit  of  adoption,  whereby  we  cry,  Abba,  Father,"  Rom.  viii.  15.  There  remains  no 
 more  fury  in  God  to  behevers,  or  to  pardoned  persons.  No  sin  can  break  the  covenant  of 
 peace,  or  make  God  to  become  our  enemy,  and  cast  us  off.  Oiu-  consciences  may  be 
 troubled  when  God  is  pleased,  and  sin  be  pardoned  in  the  court  of  heaven,  though  a  poor 
 believer  cannot  see  the  pardon  in  the  court  of  his  own  conscience.  Therefore  pardon  of 
 sin  is  a  great  Gospel  blessing. 
 
 VIII.  Pardon  of  sin  makes  all  mercies  sweet,  and  to  be  mercies  indeed.  What  mercy 
 can  be  sweet  to  him  who  lies  under  God's  wrath,  and  is  not  forgiven  his  sins  ?     What  com- 
 
752  TFIE   PAR\EI.E   OF   THK  CRl-DITOK    THAT    KAP    TWO   DEBTORS.  [sCPrL. 
 
 fort  can  such  take  in  riches,  honours,  lands,  wife,  cliihlren,  or  friends,  when  such  guilt  lii^s 
 upon  him,  and  he  stands  charged  at  God's  bar,  and  condemned  by  God's  law  ? 
 
 IX.  Pardon  of  sin  heals  all  the  wounds  of  the  soul,  and  gives  ease  to  a  poor  believer. 
 "  Heal  my  soul,  for  I  have  sinned  against  thee,"  Psal.  xli.  4  ;  that  is,  give  me  the  sight  and 
 sense  of  free  forgiveness,  let  me  know  I  am  pardoned.  Remission  of  sin  takes  away  the 
 sting  of  death. 
 
 X.  Forgiveness  of  sin  also  makes  all  our  afflictions  easy  to  be  borne.  With  what  com- 
 fort may  such,  in  times  of  greatest  trials  and  dangers,  lift  up  their  heads  ?  So  that  those 
 ^Uictions  that  sink  others  down,  and  are  hard  to  be  borne,  a  believer  can  triumph  over, 
 and  is  more  than  a  conqueror.  "  Her  warfare  is  accomplished,  that  her  iniquity  is  par- 
 doned," Isa.  xl.  2.  If  the  sweet  of  pardon  makes  the  bitterest  affliction  easy,  it  is  a  great 
 blessing ;  but  this  is  so  ;  therefore  it  is  a  great  and  inconceivable  blessing. 
 
 XI.  Pardon  of  sin  takes  away  the  fear  of  death  ;  such  need  not  be  afraid  to  die,  nor  to 
 come  to  stand  before  the  judgment-seat  of  Christ.  It  is  only  the  guilt  of  sin  that  in  both 
 those  respects  terrifies  the  sinner. 
 
 XII.  Such  that  are  forgiven  their  sins,  are  "  delivered  from  the  wrath  to  come,"  and 
 shall  have  eternal  life  ;  therefore  pardon  of  sin  is  a  great  blessing. 
 
 XIII.  When  sin  is  forgiven,  it  is  forgiven  for  ever,  and  shall  be  remembered  no  more. 
 Heb  viii  i2  ^^^  °"''  ^'°®  ^'®  "  *^^^*  '"*"  ^''^  bottom  of  the  sea,"  they  are  "  blotted  out," 
 Mic'vii.  10.  they  are  "  cast  behind  God's  back,"  they  are  "  put  as  far  away  as  the  east  is 
 Isa.  xiu.  25.  f^^^  jjig  ^g^j^  jj^g  jj^j.jj^  lg  f^.^^  (_ljg  SQ,,,},  "  pgjjj  giij_  12.  0,  what  expres- 
 sions are  these  !  and  all  to  let  us  know  that  sin  is  forgiven  for  ever.  Pardoning  mercy 
 is  the  sure  mercy  of  Pavid  ;  pardoning  mercy  is  an  irrevocable  blessing.  God  wLU  never 
 revoke  His  act  of  free  forgiveness. 
 
 XIV.  Pardoning  mercy  is  only  given  to  a  few.  "  He  hath  mercy  on  whom  he  will  have 
 mercy."  It  is  denied  to  the  fallen  angels,  and  only  given  to  them  for  whom  Christ  died,  with 
 an  intention  and  purpose  to  save  ;  and  it  being  a  special  and  peculiar  blessing,  it  is  a  rich 
 and  a  great  blessing.  What,  are  there  but  a  few  in  all  the  world  who  have  their  sms  par- 
 doned ?  and  am  I  one  of  tliem,  and  I  one  of  the  worst  of  all  men!  0,  what  peculiar  love, 
 distinguishing  grace  and  favour  is  this. 
 
 lufer.  1.  What  blessed  news  is  here  for  great  sinners,  the  worst  of  sinners,  even 
 
 for  city  sinners  ?    Is  there  a  Mary  Magdalene  here  ?    I  mean,  any  as  vile  as  she  was.     0, 
 let  such  cast  an  eye  upon  Jesus  Christ,  to  look  to  him,  throw  their  soids  down  at  his  feet 
 ■with  self-abhorrence,  believingly,  and  they  need  not  fear  but  Christ  will  pardon  them. 
 Exhort.  2.     0,  admire  pardoning  grace  !  how  free,  and  how  full  it  is  !     Sirs,  you 
 
 that  are  once  pardoned,  are  for  ever  pardoned,  as  to  vindictive  wrath  and  justice  ;  your  in- 
 iquities God  will  remember  no  more  ;  they  are  thrown  into  the  depths  of  the  sea,  and  shall 
 never  rise  again  to  your  condemnation  in  tlris,  or  the  world  to  come. 
 Examin.  3.  Try  yourselves,  you  that  are  professors  ;  do  you  love  Christ?  have  you 
 
 been  great  sinners  ?     Certainly  you  are  not  pardoned  if  you  do  not  love  the  Lord  Jesus 
 ■with  most  endeared  love  and  affection. 
 
 It  will  be  a  hard  thing  for  such  to  satisfy  themselves  that  much  is  forgiven  them  if 
 they  do  not  find  their  hearts  burn  in  love  to  God  and  Jesus  Christ. 
 
 Christ  hath  the  chiefest  room  in  the  hearts  of  pardoned  sinners,  "  He  that  dweUs  in 
 love,  dwells  in  God,"  1  John  iv.  ItJ ;  their  hearts,  thoughts,  and  desires  are  set  upon,  and 
 remain  with,  and  run  out  after  Jesus  Christ ;  if  you  love  him,  he  is  continually  in  your 
 minds,  more  than  husband,  wife,  children,  silver,  gold,  or  anything  in  this  world.  "  Whom 
 have  I  in  heaven  but  thee  ?  neither  is  there  any  on  earth  that  I  desire  besides  thee,"  Ps. 
 Ixxiii.  25.  Such  will  often  visit  him,  and  labour  to  be  like  unto  him,  and  do  or  suffer  any- 
 thing called  to,  that  they  may  honour,  and  show  forth  the  praises  and  glory  of  Jesus  Christ ; 
 be  sure  Mary  did  what  she  could.  And  sin,  every  sin  and  lust  is  hateful  to  them,  because 
 it  is  so  to  him  ;  they  also  love  all  that  Christ  loves,  or  are  born  of  God. 
 
 Lastly,  let  Christ's  love  to  you  satisfy  you  always,  comfort  and  consolate  your  souls, 
 "  For  who  shall  separate  us  from  the  love  of  Christ  ?" 
 
SEEM.   IV.]  THB   I'AEABLE  OF   THE   STUONG   AIAN   AHMED.  753 
 
 THE 
 
 PARABLE 
 
 OF  THE  v 
 
 STRONG  MAN  AEMED. 
 
 SERMON    IV. 
 
 Else  hDW  can  one  enler  into  a  strong  man's  house,  and  spoil  his  goods,  except  he  first 
 bind  the  stronc/  man  ?  and  then  he  will  spoil  his  house. — Matt.  xii.  29. 
 
 Thus  Matthew  :  Mark  also  Lath  the  same  parable. 
 
 No  man  can  enter  into  a  strong  mans  house,  and  spoil  his  goods,  except  he  will  first 
 bind  the  strong  man,  and  then  he  will  spoil  his  house. — Mark  iii.  57.     See  Luke  also. 
 
 WIten  a  strong  man  armed  heepeth  his  palace,  his  goods  are  in  peace ;  btU  when  a 
 stronger  than  he  shall  come  upon  him,  and  overcome  him,  he  taketh  from  him  all 
 his  armour  wherein  Jte  trusted,  and  divideth  his  spoils. — Luke  xi.  21,  22. 
 
 The  Evangelist  Luke  seems  to  speak  more  fuUy  and  distinctly  to  this  parable,  than  either 
 Matthew  or  Mark,  though  aU  agree  in  substance,  and  speak  the  same  tilings  ;  and  so  also 
 as  to  the  occasion  or  reason  of  it. 
 
 Which  we  shall  first  briefly  open;  and  in  order  to  this,  consider,  that  the     Jhe occasion 
 Pharisees  charged  our  blessed  Lord  with  casting  out  devils  by  the  prince  of    scope  of  this 
 devils,  after  he  had  dispossessed  one  with  a  devil  who  was    "both  blind  and     ?"*'*'«■ 
 dumb,  who  immediately  both  saw  and  spake,"  Matt.  xii.  22. 
 
 "  But  when  the  Pharisees  heard  it,  they  said,  this  fellow  doth  not  cast  out  devils  but 
 by  Beelzebub,  the  prince  of  devils,"  ver.  24. 
 
 "  And  Jesus  knew  their  thoughts,  and  said  unto  them,  every  kingdom  divided  against  itself, 
 is  brought  to  desolation,  and  every  city  or  house  divided  against  itself,  cannot  stand,"  ver.  5. 
 
 "  And  if  Satan  cast  out  Satan,  how  then  shall  his  kingdom  stand,"  ver.  26. 
 
 "  But  if  I  cast  out  devils  by  the  Spirit  of  God,  then  the  kingdom  of  God  is  come  unto 
 you,"  ver.  28. 
 
 And  then  he  adds,  "  or  else  how  can  one,"  &c. 
 
 So  that,  (1.)  The  occasion  of  these  words,  or  the  scope  of  the  parable,  was  to  con- 
 vince them  that  he  by  the  power  of  God  did  cast  out  devils,  or  by  the  power  of  his  glori- 
 ous Deity.  2.  To  discover  and  detest  their  most  horrid  blasphemy  in  saying  he  cast  out 
 devUsby  Beelzebub,  &c.,  which  he  first  doth  by  the  parable  of  "a  kingdom  divided  against 
 itself,"  which  I  purpose  to  speak  to  afterwards.  The  devils  are  not  divided,  they  agree 
 and  unite  in  upholding  theu-  kingdom,  and  tUd  they  oppose  one  another,  or  not  agree 
 among  themselves,  theii-  kingdom,  (our  Lord  shows)  would  fall  or  come  to  desolation  ; 
 like  as  a  kingdom,  city,  or  house,  if  it  is  divided,  would  do ;  but  farther  to  convince  them 
 that  what  he  did  in  castuig  out  devils,  was  done  by  the  Spirit  of  God,  &c.,  he  brings  in 
 this  parable  also,  and  tliat  thereby  he  might  manifest  their  detestable  evil,  and  make  it  ap- 
 pear that  he  was  the  true  Messiah,  and  God  over  all,  blessed  for  evermore,  for  who  but 
 the  mighty  God  hath  power  over  the  "  Prince  of  the  power  of  the  air,"  Eph.  ii.  2,  or  the 
 God  of  this  world ;  he  therefore  that  can  subdue  Satan,  bind  Satan,  and  throw  him  out 
 of  his  palace,  must  be  one  stronger  than  he,  whicii  none  is,  but  God  only,  for  the  devil 
 will  never  yield  up  his  strong  hold  as  long  as  he  is  able  to  liold  it ;  there  is  no  way  to 
 dispossess  him  but  by  force  or  power ;  will  any  man  consent,  or  willingly  yield  up  to  ids 
 enemy  his  palace,  his  goods,  his  power,  kingdom,  and  all  he  hath  ?    No  certainly,  if  he 
 
 3  c 
 
754  THE   TARABLE   OF    THE    STRONG   MAN   ARMED.  [SUPPI,. 
 
 could  prevent  it,  he  would  do  it,  and  so  would  Satan  also  ;  and  this  is  the  chief  thing  our 
 Saviour  discovers  and  makes  appear  by  both  these  parables. 
 
 Secondly,  we  ■will  consider  the  parts  hereof. 
 The  parts  of  Else  "  how  can  one  enter  into  a  strong  man's  house  ?"  Luke  calls  it  a 
 the  parable  palace  ;  by  the  house  or  palace  here  is  meant  a  poor  sinner,  not  his  soul  only, 
 but  his  body  also  ;  but  chiefly  his  soul.  A  "  strong  man's  house,"  &c.  Satan 
 is  this  strong  man,  and  sometimes  he  possesseth  both  the  body  and  soul  of  a  sinner ;  though 
 the  body  is  not  under  liis  power,  but  by  the  special  permission  of  God,  nor  doth  he  so  uni- 
 versally possess  the  bodies  of  sinners  as  he  doth  tlietr  souls,  by  his  power,  craft-devices, 
 temptations,  suggestions,  and  diabolical  influences  ;  who  "  ruleth,  or  worketh  in  the  chil- 
 dren of  disobedience,"  Eph.  ii.  2,  that  is,  in  them  all  universally. 
 
 "  One  enter,"  that  is,  any  one  that  is  opposite  to  him,  one  that  is  his  enemy,  with  a 
 design  and  purpose  to  dispossess  him,  bind  him,  and  throw  him  out  of  his  strong-hold,  and 
 take  possession  of  his  palace  or  habitation.  The  meaning  of  our  Saviour  is,  how  can  I 
 enter  by  my  spirit  and  power  into  the  house  or  palace  of  the  devU,  viz.,  into  the  heart  of 
 a  sinner,  if  I  do  not  first  destroy,  or  spoil  Satan  of  all  that  power  he  hath  in  such  a  poor 
 creature,  or  bind  and  throw  him  out  ?  or  I  must  subdue  Satan,  if  I  either  dispossess  him  of 
 the  body  or  soul  of  a  sinner. 
 
 "  When  a  strong  man  armed  keepeth  his  palace,"  Satan  is  armed,  and  he  must  be  dis- 
 armed before  he  can  he  overcome. 
 
 "  WTierein  he  trusteth  ;"  the  devil  trusteth  in  his  armour,  but  when  Christ,  who  is  a 
 stronger  than  he,  comes,  he  takes  from  him  all  his  armour,  and  makes  him  know  his  armoiur 
 is  not  sufficient  to  defend  him  from  the  almighty  power  of  the  Son  of  God.  From  whence 
 we  may  note  one  or  two  propositions. 
 
 1.  That  the  heart  of  a  sinner  is  the  house  or  palace  of  tlie  devil, 
 wne'^raised.         2.  That  the  devil  is  a  strong  and  formidable  enemy,  dreadful  and  tenible, 
 and  yet, 
 3.  Must  be  subdued,  and  his.power  destroyed  in  a  sinner  that  is  converted,  which  none 
 can  do,  but  the  Lord  Jesus  Christ  only,  who  is  stronger  than  he. 
 I  shall  speak  briefly  to  both  of  these. 
 
 (1.)  The  body  sometimes,  and  the  sou!  always,  of  an  unconverted  sinner,  is  the  palace- 
 and  habitation  of  Satan ;  but  before  I  proceed,  let  me  lay  down  one  or  two  explanatory 
 propositions,  by  way  of  premise. 
 
 (1.)  The  devil  hath  no  just  or  lawful  right  to  this  house,  viz.,  neither  to  dwell  in  the 
 body,  nor  the  soul  of  any  sinner,  no,  but  it  is  wholly  by  fraud  and  usurpation  he  got  in 
 and  rules  there. 
 
 2.  The  devil  could  not  by  force  take  possession  of  the  sinner's  heart,  but  he  gets  in  by 
 craft  and  subtilty ;  this  way  our  iirst  parents  gave  him  originally  the  possession  of  the 
 hearts  of  all  men. 
 
 Secondly,  to  prove  that  the  heart  of  a  sinner  is  the  house  or  palace  of  Satan. 
 _.    .    ^|.  (1.)  Our  Lord  calls  it  the  strong  man's  house ;  true,  God  only  hath  the  just 
 
 of  a  sinner  right  to  every  man  and  womau  in  the  world,  "  all  souls  are  mine  saith  the 
 palace"'^  *  Lord."  But  God  left  man  at  first  to  keep  this  house,  I  mean  liis  soul,  for 
 him,  that  is,  for  his  own  praise  and  glory,  and  gave  such  strength  to  man 
 How  he  got  tijat  he  might  have  kept  possession,  his  faculties  being  true,  strong,  and  un- 
 thTsiniier'3  corrupted  at  first ;  they  were  like  so  many  valiant  soldiers  that  Satan  could 
 heart.  jj^j  jjy  ^pgQ  fgj.gg  conquer  ;  the  wiU  being  able  to  resist  the  whole  infernal 
 
 lake  of  hellish  fiends ;  but  by  subtlety  the  enemy  prevailed,  and  the  will  consented  ;  as 
 Paul  shows,  "  the  serpent  beguiled  Eve  through  subtlety,"  2  Cor.  xi.  3.  And  the  will 
 complying,  all  the  faculties  or  powers  of  the  soul  were  overcome,  and  so  the  devil  entered, 
 and  made  it  his  palace  or  chief  dwelling-place. 
 
 TT     s  t    ■  2.  A  palace  of  a  prince  is  commonly  well  fortified,  when  it  is  in  the  midst 
 
 palace  is  of  enemies;  so  Satan  hath  fortified  his  palace  with  a  high  wall  on  one  side, 
 
 ortified.  called  presumption,  which  seems  to  be  as  high  as  heaven,  and  on  the  other 
 
 side  with  a  deep  ditch,  called  despair,  lest  grace  should  assault  him ;  and  by  this  means 
 he  secures  his  palace,  and  dwells  there  for  a  long  time  in  peace ;  and  though  the  word  of 
 God  seems  to  batter  the  high  wall,  yet,  it  is  common  operations  can  make  no  great  breach 
 in  it  on  that  side,  nor  fill  up  the  ditch  on  the  other ;  and  let  me  tell  you,  the  devil  hath 
 not  stronger  fortifications  than  these  two. 
 
 3.  A  palace  is  the  place  of  a  prince's  chief  residence,  and  where  he  keeps  his  court,  and 
 hath  his  attendance ;  so  Satan's  chief  residence  is  in  the  heart  of  an  unregenerate  sinner, 
 
SEBM.    IV."]  THE    PARABLE    OF    THE    STIIONG    MAN    AKMED.  755 
 
 and  there  he  keeps  his  court,  and  hath  all  the  depraved  facultios  of  the  soul,     ^,,„(  ^^^ 
 aud  "  lusts  of  the  e)-es,  and  lusts  of  the  flesh,  and  pride  of  life,"  to  attend     soman's 
 uponh  im,  aud  who  readily  submit  to  his  commands,  or  cursed  suggestions  ;  he     ''""-■■"'""<'<^- 
 "  goeth  to  and  fro  in  the  earth,  and  walketh  up  and  down  in  it,"'  and  is  the  "prince  of  the 
 power  of  the  air,"  but  there  lie  finds  no  rest,  no,  the  heart  of  an  ungodly  sinner  is  his 
 dwelling-place,  that  is,  his  palace,  where  he  lodgeth  and  delights  to  be. 
 
 He  goes  from  one  place  to  another,  not  as  an  idle  Peripatetic,  or  one  that  has  nothing 
 to  do,  no,  but  as  a  spy  to  see  what  bouse  is  empty,  that  so  he  may  get  in  and  dwell  there ; 
 for  the  devil  has  many  palaces,  yea,  thousands  of  thousands,  so  that  he  is  no  small  or  petty 
 king ;  in  his  walks  also  he  curiously  observes,  and  pries  into  every  person's  temper,  and 
 into  all  families,  nations,  and  churches,  to  see  what  advantages  he  can  get  over  them,  and 
 set  them  together  by  the  ears,  for  he  strives  to  do  all  the  mischief  he  can  to  kingdoms, 
 churches,  families,  and  particular  persons. 
 
 4.  A  prince  can  go  in  and  out  of  his  palace  at  his  pleasure,  so  Satan  sometimes,  as  an 
 unclean  and  filthy  devil,  a  black  and  debauched  devil,  goes  out  of  his  house  or  palace,  or 
 out  of  a  man,  as  our  Lord  shows,  and  lets  it  be  swept  and  garnished,  but  if  it  be  empty, 
 i.  e.,  if  Christ  dwells  nut  there,  be  says,  "  I  will  return  to  my  house  from  whence  I  came ;" 
 nay,  and  brings  other  spirits  with  him  also,  though  not  debauched  devils,  yet  worse  evil 
 spirits,  and  there  afresh  he  takes  up  his  habitation  aud  dwells,  though  the  man  perhaps 
 thinks  he  has  a  better  prince  dwelling  with  him. 
 
 5.  A  palace  of  a  prince  commonly  is  painted,  adorned,  and  made  a  place  of    jj^^  gatan's 
 delight  suiting  his  spirit ;  so  the  heart  of  every  sinner,  the  devil  makes  fit     puhicc  is 
 and  pleasant  to  him,  suiting  to  bis  odious  and  uucleau  spiiit,  nature,  aud  tern-     "  ""^"^ 
 
 per ;  nay,  and  some  sinners'  hearts  are  garnished,  and  richly  painted  with  moral  virtue 
 and  seeming  holiness,  which  pleaseth  Satan  very  well,  as  a  white  devil,  when  he  can  cause 
 tliem  to  rest  in,  or  trust  to  mere  acts  of  morality  and  external  holiness ;  he  can  trans- 
 form himself  from  a  swearing  devil,  a  blaspheming  devil,  into  a  religious  devil,  a.praying 
 devil ;  for  such  a  painted  palace  were  the  hearts  of  the  Scribes  and  Pharisees,  which  were 
 swept  and  garnished  (as  in  the  next  place  in  speaking  to  another  parable)  1  shall  show. 
 
 0.  In  a  bouse  or  palace  of  a  prince  are  many  lodging  rooms  both  for  repose 
 and  security,  so  in  the  sinner's  heart  the  devil  hath  several  rooms  to  repose 
 himself  in,  and  are  also  as  places  of  security  to  him  against  danger ;  which     Satan's 
 are  the  "  corrupt  faculties  of  the  soul,"  as  the  "  rebellious  and  obstinate  will,     I-ooraslnthe 
 depraved  judgment,  the  misled  conscience,  a  deceitful  aud  traitorous  memory,     sinner's 
 and  the  carnal  aud  earthly  affections  ;"  for  by  this  means  he  takes  as  it  were 
 
 his  quiet  repose,  and  remains  safe. 
 
 7.  A  house  or  palace  hath  many  doors,  by  which  the  prince  that  dwells  therein  can 
 enter ;  so  the  devil  he  hath  many  doors  by  which  he  enters  into  the  heart  of  a  sinner, 
 which  are  the  five  senses ;  at  the  eyes  he  gets  into  the  heart  of  unchaste  persons,  and  also 
 into  the  hearts  of  the  covetous.  "  Aclian  saw  a  goodly  Babylonish  garment,  and  a  wedge 
 of  gold,"  Josh.  vii.  1  ;  he  saw  it  with  bis  eyes,  and  then  Satau  entered  his  heai't,  he  coveted 
 them,  and  at  this  door  also  he  entered  into  the  heart  of  Judas.  He  gets  in  also  at  the 
 ears  of  others,  they  are  charmed  with  bewitching  music,  perhaps  at  a  play-house,  or  a 
 whore-house,  and  there  the  de\il  enters ;  the  adulteress  was  taught  by  Satan  to  "  perfume 
 her  bed  with  myrrh,  aloes,  and  cinnamon,''  Prov.  vii.  17 ;  the  devil  knows  how  to  get  in 
 at  their  nostiils  by  bewitcliing  smells,  as  well  as  at  the  ears  by  flesh-pleasing  melodies, 
 moreover  he  enters  into  thousands  at  the  dour  of  tasting  and  feeling ;  how  are  sinners  en- 
 snared by  delicious  wines,  meats,  and  other  liquors,  and  abominable  delights  and  pleasures 
 of  the  flesh,  every  one,  like  pampered  horses,  neighing  after  their  neighbours'  wives. 
 
 Thu'dly,  I  shall  show  you  what  kind  of  house  or  palace  this  strong  man's  is. 
 
 1.  It  is  a  most  odious  and  fdthy  house,  prepared  and  made  fit  fur  unclean     ■^^^^t  kind 
 and  filthy  spirits  to  delight  in  ;  the  heart  of  a  wicked  man  is  alike  abominable     otpaUce  sa- 
 with  the  devil  in  the  sight  of  Gud,  being  full  of  snakes,  vipers,  filthy  vermin.     Is'"'"  ''*"'™ 
 mire,  and  dirt,  for  unto  such  thing  the  filth  of  sin,  and  unclean  spirits  are 
 compared.     Our  Saviour  likeneth  the  hearts  of  the  "Pharisees  to  filthy  sepulchres,  jiainted 
 without,  but  withm  full  of  dead  men's  bones,  and  all  uncleauness,"  Matt,  xxiii.  27. 
 
 .  2.  It  is  a  house  prepared  and  furnished  by  the  devil,  fitted  for  him  to  dwell  and  delight 
 in,  and  it  is  also  fortified  against  Gud  and  Jesus  Christ,  with  all  the  hclhsh  art,  subtilly, 
 and  strength  the  de\il  hath,  that  all  attacks  of  the  word  of  God,  ministers,  godly  persons,  and 
 motions  of  the  good  Spirit  might  be  ineft'ectual ;  the  devil  helps  all  the  powers  oi  the  soul 
 (they  being  imder  his  influences)  to  resist  all  good  counsel,  reproofs,  and  persuasions,  of 
 
 3c2 
 
756  THE   PARABLE   OF   THE   STRONG   MAN   ARMED.  [SUPPL. 
 
 yielding  up  their  palace  to  the  the  Lord  Jesus  Christ ;  moreover,  wicked  men  are  true 
 drudges  to  their  hellish  master,  and  are  always  in  arms,  and  fight  against  God,  and  blas- 
 pheming his  name,  and  all  that  dwell  in  lieaven. 
 
 3.  It  is  a  house  built  upon  the  hrhik  of  hell,  and  stands  in  the  regions  of  darkness,  and 
 the  devO  that  dwells  therein,  who  pleases  those  wretched  and  misled  mortals  for  a  time, 
 according  to  the  varieties  of  their  carnal  appetites,  designs  to  murder  and  destroy  them 
 every  one,  and  make  them  as  miserable  as  himself,  and  will  in  a  short  time  if  they  meet 
 not  with  the  mighty  Jesus,  to  enter  in,  and  destroy  the  strong  man  armed,  their  house  will 
 be  set  on  fire,  and  burn  to  the  lowest  hell,  for  the  materials  with  which  it  is  built  are  fit 
 matter  for  eternal  flames. 
 
 APPLICATION. 
 
 1.  We  infer  from  hence  that  sinners  are  wofuUy  blind,  and  misled,  and  that  their  state 
 is  most  deplorable. 
 
 2ndly.  Also  we  from  hence  infer,  that  it  is  no  wonder  that  the  word  of  God  hath  no 
 more  effect  upon  the  hearts  of  sinners,  as  they  are  under  the  power  of  the  prince  of  dark- 
 ness ;  the  strong  man  armed  keeps  the  house,  he  hath  power  over,  and  reigns  in  the  hearts 
 of  the  children  of  disobedience  ;  their  hearts  are  fortified  against  the  Lord  Jesus  Christ, 
 and  Almighty  power  must  be  exerted  to  subdue  Satan,  if  ever  the  gospel  becomes  efficaci- 
 ous to  one  sinner.     But  to  proceed, 
 
 2.  Doct.  The  devil  is  a  strong  and  formidable  enemy,  dreadiid  and  terrible,  and  yet 
 must  be  subdued,  and  his  power  be  destroyed  in  a  sinner  that  is  converted,  which  none 
 can  do  but  Jesus  Christ  only,  who  is  stronger  than  he. 
 
 I  shall  in  speaking  to  this, 
 
 1.  Show  what  renders  the  devil  so  formidable  an  enemy. 
 
 2.  Show  why  he  must  be  subdued  in  a  sinner  that  is  converted. 
 
 3.  Show  why  none  but  Jesus  Christ  can  subdue  Satan. 
 
 The  devil  is  ^-     Satan  is  a  dreadful  enemy  in  respect  had  to  his  great  strength,  called 
 
 a  formidable  the  Strong  man,  and  upon  the  same  account  he  is  called  a  lion,  a  strong  and 
 enemy.  fierce  Creature  ;  should  all  the  men  in  the  whole  world  combine  together  to 
 
 fell  upon  one  single  devil,  they  would  be  but  as  so  many  httle  babes  in  the  hands  of  a 
 mighty  giant,  I  mean  in  respect  of  their  own  strength. 
 
 Satan  at  one  ^^-  -^6  is  a  formidable  enemy,  considering  how  at  one  blow  he  overcame 
 stroke  over-  man  before  he  was  depraved,  or  lost  that  power  with  which  he  was  created, 
 whole  world,     and  also  when  Satan  was  but  a  few  days  old;  and  in  subduing  innocent  Adam, 
 
 a  man  clothed  with  mighty  strength,  he  by  that  one  stroke  conquered  all  the 
 world,  all  the  whole  race  of  mankind  fell  down  dead  at  his  feet,  0  what  an  enemy  is  this  ? 
 If  man,  when  he  was  so  strong  and  well  armed,  was  subdued  by  him  ;  what  can  sinners 
 do  now,  who  are  become  weak  and  feeble,  and  also  naked,  to  withstand  his  force  and 
 mighty  power  ? 
 
 III.  The  devil  is  a  dreadful  adversary,  considering  what  a  multitude  of 
 mlfThty  iio^t*  ^'^  angels  he  hath  in  his  army,  they  are  a  mighty  host,  and  all  clothed  with 
 of  infernal  gi'eat  powcr,  though  perhaps  some  of  them  have  greater  strength  than  others, 
 mm.  ^  "'         yet  all  are  strong  and  powerful ;  they  are  all  angels,  though  fallen  angels,  and 
 
 though  they  have  lost  their  purity,  yet  they  have  not  lost  their  strength : 
 "  Bless  the  Lord,  ye  his  angels  that  excel  hi  strength,"  Psal.  ciii.  20. 
 
 Two  things  discover  their  strength,  (1.)  Their  superiority,  (2.)  Their  spirituality. 
 1.  Angels  are  the  top  of  the  creation ;  man  was  made  a  little  lower  than  the  angels. 
 Now  in  the  works  of  creation,  the  superior  (as  one  notes)  hath  a  power  over  the  inferior, 
 the  beast  over  the  grass  and  herbs,  and  man  over  the  beasts,  and  angels  over  man. 
 Satan  being  2.  The  spirituality  of  their  nature,  adds  to  then-  power.  Man  hath  a  glo- 
 a  spirit  hatb  rious  soul,  but  he  is  flesh  as  well  as  spirit,  and  his  soul  is  darkened,  weak- 
 tage  o/u3."       eued,  and  weighed  down  by  a  lump  of  flesh.     It  is  forced  to  row  with  a 
 
 strength  suitable  to  its  weak  partner,  and  sometimes  to  war  against  himself, 
 I  mean  his  flesh  ;  also  his  fleshly  part  clouds  his  understanding,  but  now  angels  are  all 
 spirit,  and  have  no  such  mixture  of  matter  to  encumber  them. 
 
 The  devils  I^-     Their  unity  renders  the  devils  dreadful  enemies ;  our  Saviour  shows 
 
 agree  and        us  here  that  they  cement  together,  and  are  not  divided  ;    order  and  oneness 
 
 makes  their  number  formidable,  though  we  cannot  say  there  is  love  amongst 
 the  devils,  yet  there  is  unity ;  they  all  agree  together  in  carrying  on  their  design  against 
 God,  Christ,  and  the  souls  of  men.  Whoever  heard  of  any  discord,  jarruigs,  or  wranglings 
 amongst  the  devils  ?  This  may  shame  the  saints.  Shall  devils  agree  to  ruin  us,  and  shall 
 not  we  agree  to  oppose  and  counter-work  them  ? 
 
SEEM.   IV.]  THE   PARABLE   OF   TUE   STRONG    MAN   AKMED.  757 
 
 V.  The  foils  of  so  many  brave  champions  by  Satan's  assaults,  render  him  j,,^  ,,p,j, 
 a  dreadful  enemy;  what  mighty  men  of  God  hath  he  worsted,  who  were  strong  iiath  worat- 
 in  grace,  or  well  armed.     Remember  righteous  Noah,  just  Lot,  meek  Moses,  captains"  of 
 and  David  a  man  after  God's  own  heart,  and  wise  Solomon,  and  patient  Job,  Chrisis  ar- 
 and  valiant  Peter.     What  can  naked  and  unskilful  sinners  do,  if  such  expert 
 
 warriors  were  worsted  and  fell  by  him  ? 
 
 VI.  His  courage  or  fierceness,  and  undauntedness,  renders  him  a  formidable  enemy  ; 
 what  saint  of  God  was  Satan  ever  afraid  to  assaiUt  ?  Nay,  oftentimes  whole  .j.|,^.  ^^^^j ,, 
 chui'ches,  and_spoiled  them  too,  tearing  them  to  pieces,  nay,  his  courage  ami  bold  and 
 undauntedness  appears  in  his  attacking  and  assaulting  the  Son  of  God  himself,  <=°"'''S'<'"9. 
 as  also  his  power  in  "  taking  up,  and  setting  him  upon  a  pinnacle  of  the  temple,"  Matt.  iv. 
 5  ;  what  a  bold  devil  is  this,  and  what  a  sight  was  there  ?  to  see  the  Son  of  God,  carried 
 in  the  arms  of  the  devil,  whom  he  knew  was  a  Son  of  God  ;  nay,  and  though  he  was 
 worsted,  yet  came  again  upon  our  Lord.  "  The  prince  of  this  world  cometh,"  &c. 
 
 VII.  His  implacalde  malice,  hatred,  and  envy  to  God  and  sinners,  renders     g^^^^  ^^ 
 Satan  a  very  formidable  adversary,  he  is  filled  full  of  enmity,  and  is  unrecon-     implacable 
 cilable,  he  will  never  yield  nor  submit  himself  to  his  enemies ;  some  men  who        ^™''' 
 have  received  a  little  of  his  spirit  and  nature,  have  been  very  malicious,  and  hardly  re- 
 concilable, but  the  devil  is  all  malice,  even  made  up  of  hatred  and  envy,  who  can  stand 
 before  envy  saith  Solomon  ?  if  not  before  an  envious  man,  who  can  stand  before  an  envi- 
 ous and  a  malicious  devil,  who  is  wholly  set  upon  doing  of  mischief  ? 
 
 VIU.  Bloodiness  and  horrid  cnielty,  shows  that  Satan  is  a  dreadful  enemy  ;     s^tR„  » 
 many  tyrarts  have  been  very  cruel,  but  how  bloody  minded  and  cruel  then  is     bloody  ene- 
 the  devil  ?  all  the  cruelly  that  any  tyrant  and  bloody  persecutor  ever  exercised     '°^' 
 he  was  stirred  up  to  do  it  by  the  devil,  whose  servants  they  were,  and  still  be,  who  act  in 
 malice  and  cruelty.     2.     What  cruelty  hath  he  exercised  towards  mankind  ?    what  ruiu 
 hath  he  brought  upon  the  world,  and  on  the  souls  of  men  ?     (3.)     How  many  millions 
 hath  he  sent  by  liis  cursed  temptations  to  hell  ?   how  many  hundred  thousands  of  godly 
 Christians  hath  he  murdered,  and  caused  to  be  tormented  with  uuhuman  cruelty  ?     (4.) 
 But  what  was  all  this  to  his  attempting  to  murder  the  Son  of  God  himself,  or  the  Lord  of 
 life  and  glory  ? 
 
 IX.  The  subtilty  of  the  devil  renders  him  a  terrible  enemy ;  where  strength  s^u,i  a  sub- 
 canuot  prevail  ofttimes,  policy  does,  and  many  by  craft  have  done  more  than  tii  adver- 
 could  have  ever  been  done  by  power.  Now  the  devil's  subtilty  is  exceeding  ^'"^*^' 
 gi'eat,  we  (saith  Paul)  are  not  ignorant  of  his  devices.  But  too  many  there  are  that  per- 
 ceive them  not,  we  should  labour  to  "  stand  against  the  wiles  of  the  devU,"  Eph.  vi.  11. 
 It  was  by  his  craft  he  overcome  our  first  parents ;  the  serpent  by  his  subtilty  beguiled  Eve, 
 yea,  and  Adam  too  ;  he  hath  Ms  wiles  to  keep  sinners  fiom  closing  with  Christ,  and  ruin  the 
 ungodly  ;  and  he  hath  his  devices  also  to  ensnare,  deceive,  and  ruin,  if  possible,  believers ; 
 observe  some  of  his  devices  also. 
 
 1.  He  cliooseth  the  most  advantageous  seasons  to  tempt  and  allure  sinners. 
 
 2.  He  manageth  his  temptations  in  such  ways  and  methods  that  shows  Brook's  re- 
 his  great  subtilty.                                                                                _  gaini^Sa- 
 
 3.  In  his  making  use  of  fit  instruments  to  carry  on  his  designs,  in  respect  tan's  devices, 
 of  the  one  and  the  other,  he  knows  how  to  assault  young  converts,  by  filling 
 
 them  up  with  pride  and  vain-glory ;  he  waylays  such  that  fall  into  great  afflictions,  caus- 
 ing them  to  despair,'  and  to  think  God  does  not  love  them,  because  he  afflicts  them  ;  he 
 will  be  sure  if  possible,  to  defiime,  or  render  odious,  such  as  do  him  the  most  mischief,  as 
 the  faitliful  ministers  of  the  gospel ;  and  spoil  the  peace  of  the  churches.  He  observes  the 
 weakest  place  of  that  fort  he  designs  to  attack,  and  there  make  his  assaults,  also  comes 
 upon  poor  saints,  when  they  are  asleep,  or  off  of  their  watch,  or  in  a  secure  state ;  he  acts 
 sometimes  like  a  black,  and  yet  can  appear  also  as  a  white  devil,  "  or  transform  himself 
 into  an  angel  of  light ;"  2  Cor.  xi.  14.  He  observes  eveiy  man's  natural  temper,  and  suits 
 his  temptations  accordingly  ;  he  sometimes  appears  as  a  friend,  when  his  design  is  to  mur- 
 der and  destroy,  like  a  treacheous  enemy  ;  he  strives  to  get  ill  persons  into  the  church,  to 
 hinder  the  peace  and  increase  thereof,  and  to  expose  the  whole  to  reproach.  He  knows 
 how  to  retreat  and  leave  his  house  as  a  debauched  black  devil,  and  swept  and  garnished 
 with  the  paint  of  seeming  holiness,  and  outward  zeal  ami  piety ;  if  it  be  but  empty  of 
 true  faith  and  saving  grace,  it  matters  not  how  zealous  man  are  for  outwaril  sanctity,  if 
 they  are  in  a  false  way ;  he  will  rather  ])romote  their  external  holiness,  than  go  about  to 
 hinder  it ;  he  is  not  more  for  discord  in  the  true  church,  than  he  is  for  unity  in  the  false  :  in 
 
758  THE  PARABLE  OF  THE  STRONG  MAN  ARMED.  [SUPI'L. 
 
 a  word,  there  is  not  such  a  politician  iu  the  world  like  to  the  devil ;  he  knows  he  cannot 
 force,  and  therefore  he  will  entice. 
 
 X.  The  de\dl  is  a  formidable  enemy,  because  he  is  unweary  ;  he  wUl  not  be  discourag- 
 ed if  he  miss  ten  times  in  carrying  his  designs  and  purpose  :  nay,  to  thousand  defeats  he 
 will  attempt  again,  hoping  to  prevail  at  last ;  hence  the  apostle  gives  the  samts  a  needful  cau- 
 tion to  be  vigilant,  because  of  the  unweariness  and  great  diligence  of  their  adversary  the 
 devU,  who  walks  about  seeking  whom  he  may  devour ;  it  is  not  whom  he  would,  but 
 whom  he  may,  or  such  God  permitted  him  to  devour ;  though  Satan  hath  worked  hard  to 
 destroy  the  souls  of  sinners  near  six  thousand  years,  yet  he  is  no  more  weary  than  he  was 
 when  he  first  began,  and  therefore  a  dreadful  enemy. 
 
 XI.  The  devil  is  a  formidable  adversary,  in  these  last  days  more  than  ever,  because 
 he  is  come  down  in  great  wrath,  linowing  his  time  is  but  short,"  Kev.  xii.  12.  Therefore 
 woe  to  the  inhabitants  of  the  earth  and  of  the  sea ;  my  brethren,  though  the  beginning  of 
 this  his  coming  down  was  many  years  ago,  when  he  was  thrown  out  of  the  church  as  a 
 
 persecuting  devil,  in  the  time  of  Constantino  the  Great,  yet  he  knowing  his  time 
 J™-**'"'.!'     is  very  short  indeed,  he  is  in  more  rage  than  ever,  and  from  hence  it  is  that 
 
 DOW  in  ^eat-  •^  o  ' 
 
 cr  wrath  and  he  strives  to  foment  wars  and  slaughters  iu  kingdoms  and  nations  ;  and  to 
 l\fx.  "'^°  disturb  the  churches  of  Christ  with  horrid  errors  and  heresies,  and  to  drown  the 
 world  that  way  if  he  can,  and  fill  Sion  also  with  strife,  discord,  and  conten- 
 tions, which  certainly  abound  now  more  than  ever  ;  and  all  this  is  but  the  eifect  of  Satan's 
 rage,  malice,  and  fury  ;  nay,  and  we  may  expect  it  will  be  every  day  worse  and  worse,  as  he 
 grows  nearer  and  nearer  the  end  of  his  reign  and  tyranny  ;  therefore  most  dismal  times 
 must  be  looked  for  ;  yea,  such  temptations  and  tribulations  over  the  whole  world  that  never 
 was  since  the  beginning  thereof,  or  since  man  dwelt  upon  the  earth  ;  and  it  will  continue 
 until  Jesus  Christ  sets  up  his  visible  kingdom,  who  will  take  hold  of  him,  and  bind  this 
 dragon  for  a  thousand  years. 
 
 XII.  And  lastly,  Satan  is  a  dreadful  and  terrible  enemy,[because  he  is  armed  ;  our  Sa- 
 viour calls  him  a  strong  man  armed. 
 
 yiP^^^  i-g  1.     His  armour  may  be  his  gi-eat  power  ;  he  is  clothed  as  you  heard  with 
 
 Sitan'3  power  and  might,  which  is  such  armour  that  no  mere  man  is  able  to  encoun- 
 
 "°"'"""-      _      ter  with  him. 
 
 2.  He  is  filled  also  mth  malice  and  revenge  ;  which  is  as  armour  to  him  ;  moreover,  his 
 pride  is  as  a  coat  of  mail,  his  power  creates  in  him  great  confidence,  and  this  fills  him  wth 
 pride,  as  it  is  said  of  the  "  Leviathen,  his  scales  are  his  pride,  they  are  joined  one  to  an- 
 other, they  stick  together  that  they  cannot  be  simdered,"  Job  xl.  19,  17.  Strength,  confi- 
 dence, and  pride,  is  the  devil's  shield,  or  armour,  by  which  means  he  is  very  fierce  and  un- 
 daunted, so  that  the  darts  of  a  sinner  unarmed,  are  not  regarded  by  him  ;  but  like  the  "  le- 
 viathan, darts  are  counted  as  stubble  ;  he  laugheth  at  the  shaking  of  the  spear,"  chap.lxi.  29. 
 All  the  weapons  of  mere  creatures  unarmed,  he  esteemeth  as  straw. 
 
 3.  The  wonderful  success  he  hath  had,  and  victories  obtained,  is  as  armour  to  him,  he 
 having  conquered  millions,  and  subdued  the  whole  world  ;  all  nations  are  become  as  stub- 
 ble to  his  bow,  and  as  a  prey  to  his  teeth. 
 
 The  dcTii  is  ^-  Moreover,  utter  despair  of  ever  obtaining  favour  with  God,  arms  him 
 armed  with  against  poor  mortals  ;  he  knows  that  he  shall  have  no  quarter  given  to  him, 
 which  DiTkea  no  terms  of  peace  offered  him  for  ever,  and  therefore  will  give  no  quarter  to 
 perafaf^"  any  he  can  subdue  and  overcome ;  nothing  renders  an  enemy  more  fierce  and 
 
 cruel  than  the  thoughts  of  this  ;  what  mischief  will  not  that  giant,  that  tyi-ant 
 do,  that  knows  he  shall  have  no  pity  showed  him,  no  pardon,  no  mercy  given 
 to  him.  And  this  hardens  Satan's  heart  against  God,  and  his  hard  heart  and  final  despair 
 is  as  armour  of  proof  that  cannot  be  pierced. 
 
 There  are  no  repentings,  no  relentings,  no  sorrow  in  devils,  after  all  the  wrongs  and 
 mischiefs  done  to  mortals,  no,  no  ;  therefore  his  hardness  and  despair  is  as  armour,  that 
 none  can  touch,  but  one  that  is  more  mighty  and  more  strong  than  he. 
 Sin  arms  th»  ^'  ^''^  ^'^'^  ^^  ^^  armour  to  him  where  sin  reigns  ;  the  devil  is  armed;  a  sin- 
 deyiitothe  ful,  depraved,  liard,  rebellious,  aud  an  unbelieving  heart  arms  the  devil,  and 
 rum  0  sm-  makes  him  irresistible  by  such  mortals  in  wlium  sin  predominates ;  and  the 
 changing  of  the  heart,  of  that  enmity  that  is  in  the  carnal  mind,  tends  to 
 disarm  the  devil,  and  over  such  souls  he  hath  but  little  power. 
 
 Satsn  armed  g,  God's  law  being  broken  and  violated,  is  as  a  sword  in  Satan's  hand,  by 
 broken  law.  which  he  kills  and  wounds  unto  death,  great  multitudes  ;  the  devil  knows  how 
 to  use  a  believer's  sword  to  wound  them,  and  ofttimes  doth  so  ;  but  as  the  law  being  broke 
 is  called  the  strength  of  sin,  so  it  is  the  armom-  and  stregth  of  Satan  also,  by  which  means 
 
SEBM.   IV.] 
 
 TUE   PAKABLE   OF   THE   STRONG  MAN   ARJIED. 
 
 750 
 
 no  man  in  an  unrenewed  state  can  get  out  of  the  devil's  hands  :  do  you  not  see,  saith  he, 
 how  your  God  in  his  law  curses  you,  and  for  your  sins  liates  you,  and  bow  tiiis  broken  law 
 you  slain  and  dead  at  my  foot ;  nay,  that  God  that  made  you,  liath  left  you,  and  given 
 you  up  into  my  bands,  and  I  have  power  over  you,  and  will  dw^U,  nay,  reign  in  and  over 
 you,  do  what  you  can,  you  cannot,  shall  not  get  out  of  my  hand  ;  therefore  let  your  liearts 
 take  pleasure  in  sin  and  all  unrighteousness,  and  deny  yourselves  of  nothing  that  is  either 
 sweet,  pleasant,  or  profitable  to  the  flesh,  so  much  to  the  tii-st  thing. 
 
 Secondly,  I  sliall  shew  you  why  Satan  must  be  subdued  in  a  sinner  that  is  converted,  and 
 his  power  destroyed  in  his  soul.  Satan  wiu 
 
 jield  up  his  palace,  no,  no,  he  cannot  be  prevailed  ^vith  by  flattery,  as  some  eo  his  cap- 
 cruel  tyrants  have  been  :  if  Satan  be  not  destroyed  and  overcome  by  force,  he  '"'*''■ 
 will  hold  his  own  for  ever,  there  are  no  devices  against  him,  or  subtle  stratagems  that  any 
 poor  sinner  can  invent,  to  supplant  or  countermine  him.  Many  a  strong  and  cruel  enemy 
 whom  men  could  not  spoil  nor  destroy  by  force  and  power,  have  been  utterly  overcome, 
 defeated,  and  spoiled  by  policy  ;  but  Satan  is  too  great  a  politician  this  way,  to  loose  his 
 strong  hold. 
 
 2.  The  devil  must  be  subdued  in  the  sinner's  heart  that  is  converted,  be-     s*'""  •"?*  ="'' 
 
 ,      ,      ,     ,  ,,.,.,.  ,      ,  ,  .  ,  , '  men  natural- 
 
 cause  he  liath  them  all  m  his  chains,  and  they  are  his  mere  slaves,  and  cap-     ly  in  chains, 
 tives,  nay  he  "  takes  them  captive  by  him  at  his  will,"  2  Tim.  ii.  26.     There 
 is  not  one  man  nor  woman  in  the  world,  but  naturally  are  the  captives  of  this  cruel  and 
 merciless  devU,  he  rules  in  the  hearts  of  all  the  children  of  disobedience. 
 
 3.  Because  gi'ace  cannot  enter  into  that  heart  where  the  devil  reigns,  nor 
 will,nor  indeed  can  Jesus  Christ  dwell  therein,  for  whei-ever  Christ  dwells  he 
 reigns,  sirs,  it  is  impossible  for  two  princes  that  are  du'ectly  opposite  in  their  nature 
 ends,  and  designs,  to  reign  over  one  and  the  same  subject  ;  now  thus  heart, 
 sin  is  contrary  to  grace,  so  is  grace  absolutely  contrary  unto  sin,  and  as  the  de\'il  is  an  un 
 reconcilable  enemy  of  Jesus  Christ,  or  an  implacable  adversary  in  his  vei-y 
 nature  to  him,  so  the  pure  and  holy  Jesus  hates  and  abhors  Satan;  and  as  the 
 
 devil  seeks  to  be  revenged  on  Christ,  so  the  Lord  Jesus  in  his  whole  design, 
 seeks  to  destroy  and  overcome  the  dexH  ;  therefore  if  grace  and  Jesus  Christ 
 enters  into  the  heart  of  a  sinner,  the  power  and  dominion  of  Satan  must  be  de- 
 stroyed io  him. 
 
 Thirdly,  I  shall  show  you  why  none  but  Christ  can  subdue  the  devil.  When 
 I  say  none  but  Christ  can,  I  mean  no  man  in  earth  is,  nor  ever  was  able  by 
 any  power  of  liis  own,  or  by  any  power  short  of,  or  besides  the  almighty  and 
 iri'esistible  strength  of  Jesus  Christ,  could  or  can  do  it. 
 
 1.  Because  Satan  is  set  forth  in  the  scripture  to  be  much  stronger  than 
 man,  and  more  cunning  ;  and  being  an  angel,  he  exceeds  man  in  wisdom  also. 
 But  what  I  have  said,  in  showing  what  a  prince  Satan  is,  fully  demonstrates 
 this  to  be  as  I  say. 
 
 2.  Because  God  hath  laid  our  help  upon  Christ  only,  as  being  one  able  and 
 mighty  to  save  sinners  ;  and  to  this  end  Christ  also  came  into  the  world, 
 "  for  this  purpose  the  Son  of  God  was  manifested,  that  he  might  destroy  the 
 works  of  the  devil,"  1  John  iii.  8, 
 
 What  need  was  there  for  Christ  to  come  into  the  world  to  this  end  and 
 purpose,  if  man  had  been  able  to  have  destroyed  this  strong  enemy,  Satan. 
 
 3.  None  but  Christ  can  subdue  Satan  in  the  sinner's  heart,  because  he  that 
 doth  this,  must  first  bind  this  strong  man  armed,  and  take  away  also  all  his 
 armour,  and  what  man  on  earth  can  do  this  ?  But  these  tilings  our  Lord  in 
 this  parable  positively  affirms. 
 
 4.  Because  it  is  Jesus  Christ  alone  that  hath  subdue  him,  and  broke  his 
 head,  as  it  was  promised  to  our  first  parents  he  should  do  ;  moreover,  that  bro- 
 ken remaining  power  that  Satan  has  left,  none  but  God  can  destroy.*  God  sh  dl 
 bruise  Satiin  under  your  feet  shortly."  He  that  hath  overcome  and  conquered  the 
 devU  he  only  can  subdue  and  destroy  him,  and  that  is  tlie  Lord  Jesus  Christ. 
 
 5.  None  but  Christ  can  subdue  Satan,  because  none  but  he  can  make  an 
 end  of  sin  and  destroy  death,  if  the  works  of  the  devil  are  not  destroyed,  the 
 devil  is  not  subdued  :  sin  is  the  gi'and  work  of  Satan,  and  death  is  the  wages 
 and  punishment  thereof;  now  sin  and  death,  none  hath  nor  could  destroy  but 
 Jesus  Christ,  and  this  he  hath  done,  and  took  our  nature  upouhim  to  this  end, 
 "ThPt  through  death  he  might  destroy  him  that  had  the  power  of  death, 
 
 The  power  of 
 sm  itud  grace 
 cannot  rule 
 in   one    and 
 
 Also  Christ 
 and  Satan 
 cannot  rule 
 in  one  and 
 the  same 
 heart  abso- 
 lutely. 
 
 None  but 
 clothed  with 
 almighty 
 powtr  can 
 destroy 
 Satan . 
 
 The  deril 
 stronger 
 than  man. 
 
 God  laid 
 help  on 
 Christ. 
 
 The   mighty 
 one  to  de- 
 stroy the 
 
 hrst  bind 
 him  and  dis- 
 arm him. 
 which  nona 
 could  do  but 
 Christ  only. 
 
 Christ  alone 
 bath  sub- 
 dued Satan. 
 He  that  can- 
 not destroy 
 sin  and 
 death,  can- 
 not destroy 
 
760  THE   PARABLE    OF    THE    STRONG   MAN   ARMED.  [SCPPL. 
 
 and  deliver  them,  who  through  the  fear  of  death,  were  all    their  lifetime  subject  to 
 bondage,"  Heb.  ii.   14,   15.       Where  sin   remains  in  its  full  power,  there  the  devil 
 
 lives  and  reigns,  and  death  also  triumjihs  over  all  such  sinners,  they  are  dead 
 He  that  de-     jn  ^in,  and  liable  to  eternal  death  :  and  since  none  can  destroy  sin  and  death 
 devil,  de-         but  Jesus  Christ,  none  but  he  alone  can  destroy  the  devil. 
 fmage  in' the         ^'  None  Can  destroy  Satan,  but  he  that  destroys  and  utterly  spoils  his  image, 
 sinner's  and  Stamps  the  image  of  God  in  the  same  soul :  but  this  is  done  by  Christ 
 
 stamps'the       Tione  :  can  any  man  utterly  deface  and  spoil  the  image  of  Satan  in  his  own 
 image  of  God     soul,  and  form  the  image  of  God  in  himself?  What  mortal  wiU  afiirm  that? 
 
 besides  man  lies  spiritually  dead  in  sin,  naturally  even  slain  at  Satan's  feet, 
 
 and  what  can  such  dead  and  lifeless  creatures  do  against  the  strong  man  armed, 
 
 can  they  subdue  this  terrible  enemy  ? 
 
 APPLICATION. 
 
 1.  From  hence  we  may  infer  that  there  is  cause  enough  why  we  should  fear  the  power 
 and  malice  of  Satan,  so  as  not  to  think  he  is  a  small  or  weak  enemy  or  fear  him  so  as  never 
 to  make  head  against  him,  by  any  power  of  our  own. 
 
 2.  We  from  hence  also  may  infer  that  it  is  no  wonder  the  world  is  so  spoiled,  over- 
 come, and  Uinded  by  the  devil,  yon  hear  what  a  strong  and  subtil  enemy  he  is. 
 
 3.  Moreover  we  infer  fn^m  hence,  that  this  world  is  an  evil  world,  a  dangerous  and 
 perilous  world,  becp.use  it  hath  sucli  a  multitude  of  strange  and  malicious  devils  in  it,  who 
 go  up  and  down  and  defile  all  places.  0  !  who  would  desu'e  to  live  in  this  world  !  we  live 
 here  not  only  among  men,  like  the  devil,  but  also  among  devils,  amongst  multitudes  of 
 
 Exbortatiou.      devils. 
 
 0  !  admu-e  and  praise  the  holy  and  ever  blessed  God  for  sending  a  Saviour,  such  a  Sa- 
 viour, such  a  mighty  SaNaom-  as  Jesus  Christ  is,  into  this  world,  none  but  a  Saviour  cloth- 
 ed with  almighty  power,  could  save  us  from  this  strong  man  armed,  or  subdue  and  van- 
 quish the  devil :  and  indeed  from  hence  it  appers,  that  Jesus  Christ  is  God  because  none 
 but  the  most  High  God  could  destroy  Satan,  the  god  of  this  world,  and  from  hence  Christ 
 is  able  to  save  all  fly  unto  him, "  he  is  mighty  to  save,  imtil  one  stronger  than  he  binds  the 
 strong  man,"  is  a  mere  man,  stronger  than  Satan  ?  or  is  any  besides  the  Most  High  God 
 Christ  in  his  able  to  bind  Satan,  and  tlu'ow  him  out  of  his  palace  ? 
 hfs'death''de-  Quest.  How  hath  Christ  destroyed,  or  conquered  the  devU. 
 Btroyed  the  Ans.  By  death,  he  by  death  destroyed  death  and  devils  also.  Christ  snb- 
 *    ■  dued  Satan  in  his  life,  this  enemy  set  upon  our  Lord  ;  but  was  utterly  put  to 
 
 flight  in  the  combats  he  had  with  him,  nay,  by  his  spotless  life  and  painfid  death,  oui'Lord 
 destroyed  sin,  the  work  of  the  devil,  and  answered  all  the  demands  of  the  law  ;  also  by  his 
 death  and  resurrection,  "  he  spoiled  principalities  and  powers,  and  made  a  shew  of  them 
 openly,"  Col.  ii.  15. 
 
 How  Christ  2.     By  taldug  from  him  aU  bis  armour.  (1.)  He  has  spoiled  and  divested 
 
 ed'the  Btr™e  ^^"^  '^^  '"^  power,  bruising  and  breaking  his  head :  su's,  the  strong  man  is 
 man.  Wounded,  he  is  a  maimed  devU  now.  (2.)  Jesus  Christ  hath  out- done  the  devil 
 
 in  vrisdom,  aO  Satan's  policy  in  one  day  was  defeated,  and  turned  into  foolishness,  that 
 way  he  thought  to  have  destroyed  our  Captain,  and  for  ever  have  prevented  om-  recovery, 
 he  himself,  sin,  and  death,  and  all  enemies  were  subdued,  no  doubt  when  Satan  had  brought 
 Christ  under  death  (to  which  end  he  entered  into  Judas)  he  thought  he  had  done  our  Lord's 
 buisness,  and  ours  also,  but  thereby  he  was  disarmed  of  that  part  of  his  armour.  (3.)  By 
 destroying  of  sin,  in  the  guilt  power  and  punishment  thereof,  our  Lord  took  away  the 
 chiefest  of  all  his  armour,  (■!.)  By  his  perfect  obedience  to  the  law,  and  by  bearing  the 
 penalty  thereof,  (which  we  lay  obnoxious  unto)  he  disarmed  him  of  another  piece  of  his 
 armour.  (5.)  Oiu'  Lord  disamieth  this  strong  man,  by  making  all  Satan's  wrath  and  fury 
 to  turn  to  the  good  and  advantage  of  his  saints,  his  church  and  people.  (0.)  By  sending 
 the  gospel  or  gracious  revelation  thereof,  our  Saviom-  hath  scattered  and  expelled  that 
 darkness  which  the  devil  brought  upon  the  world,  and  thereby  discoveretli  those  en'ors, 
 heresies,  idolatries  and  superstitions,  that  every  where  abounded  therein,  "  he  hath 
 brought  light,  and  immorahty  to  the  Hght,  through  the  Gospel,"  2  Tim.  ill.  10 ;  so  that 
 Satan's  craft  and  cunning  is  all  laid  open,  and  himself  utterly  vanquished,  and  brought  to 
 shame,  and  his  kingdom  overthrown  for  ever. 
 
 Quest.     How  doth  Christ  bind  this  strong  man,  &c.,  and  so  spoil  his  house. 
 
 Answ.     The  Lord  Christ  doth  this  by  entering  into  the  sinner's  heart  by  his  Spirit  he 
 binds  him,  so  that  he  can  make  no  resistance. 
 
SERM.   v.]  THE  PARABLE   OF   THE   UNCLEAN   SPIRIT.  761 
 
 2.  Also  by  restraining  Satan,  or  putting  him  into  chains,  that  he  can  go  no     „ 
 further  tlian  our  Loni  permits  him;  also  what  hurt  snever  he  is  suffered  to  do     (mrut  binds 
 to  his  saints,  his  church,  and  people,  our  Lord  makes  it  turn  to  tiieir  good,  and     m^'"""* 
 for  their  profit  and  advantage,  whether  it  be  done  more  immediately  by  him- 
 self in  those  suggestions  and  temptations,  whereby  he  fixeth  and  troubles  the  saints,  or 
 what  he  doth  by  his  servants  and  diabolical  emissaries.  Moreover,  he  spoils  Satan's  house, 
 by  pulling  of  it  quite  down,  and  new  building  it,  so  that  it  may  become   a  fit  habitation  for 
 himself  to  dwell  and  reign  in  through  the  Spirit :  by  this  means  also  sin  (which  is  the 
 chief  goods)  is  destroyed,  the  power  thereof  being  broken,  and  the  poor  believer  delivered 
 fiom  the  guilt  and  punishment  thereof ;  also  hardness  of  heart,  ignorance,  and  unbelief 
 are  spoiled,  which  were  Satan's  goods,  so  that  he  hath  in  that  sold  no  goods  to  boast  of,  nor 
 a  house  to  dwell  in. 
 
 0 !  what  consolation  and  comfort  is  here.  Comfort. 
 
 1.  For,  poor  sinners,  your  strong  and  cniel  enemy  Satan  is  overcome.  Almighty  Jesus 
 hath  conquered  and  slain  him;  the  strong  man  armed  is  subdued,  your  adversary  the  devil 
 is  brought  down,  and  lies  mangled  in  his  blood  (as  I  may  so  say)  at  the  foot  of  your  bless- 
 ed Saviour.  What  though  he  hath  as  yet  possession  of  your  hearts,  cry  out  to  the  Lord  Jesus 
 Christ  to  give  you  faith,  and  pray  him  to  come  in  to  your  assistance ;  if  you  get  the  shield 
 of  faith,  and  manfully  in  the  name  and  strength  of  Jesus  Christ  resist  him,  he  will  fly  from 
 you;  be  not  afraid  of  his  power  nor  policy,  but  tell  him  he  is  a  beaten  and  conquered 
 enemy,  that  Christ  the  seed  of  the  woman  hath  broken  his  head.     But, 
 
 'A.     The  chiefest  comfort  is  yours  that  are  believers. 
 
 1.  Satan  is  cast  out  of  your  house  ;  a  stronger  than  he  hath  appeared  for  you  actual 
 relief  (2.)  Your  house  is  now  new  made,  and,  "  Christ  dwells  in  your  hearts  by  faith," 
 Eph.  iii.  17  ;  and  by  the  Spirit,  whose  habitation  you  are  now  become.  (3.)  Satan  can 
 never  return  again  to  get  power  over  you,  nor  rule  in  you  ;  "  because  greater  is  he  that  is 
 in  you  than  he  that  is  in  the  world,"  1  John  iv.  44.  You  have  through  Christ  ..over- 
 come the  wicked  one.  (4.)  Christ  is  your  Captain  ;  he  hath  espoused  your  cause,  nay,  it  is 
 his  own  cause  ;  and  whenever  Satan  assaults  you,  Christ  wiU  come  into  your  assistance,  but 
 be  sure  sleep  not ;  be  always  on  yoiu*  watch,  and  never  engage  this  enemy  in  your  own 
 strength.  Eemember  Paul,  when  he  was  bufi'eted,  "  he  sought  the  Lord  thrice,"  2  Cor.  xii. 
 b.  G  !  be  much  in  prayer.  (5.)  Know  though  your  own  inherent  grace  may  not  be 
 enough,  yet  the  giace  that  is  in  Christ  is;  "  My  grace  is  sufficient  for  thee." — Let  oiu: 
 condition  be  what  it  will,  his  grace  is  sufficient,  and  his  love  an  everlasting:  "  We  are  more 
 than  conquerors  through  him  that  hath  loved  us." 
 
 PARABLE 
 
 OP   THE 
 
 UNCLEAN   SPIRIT,   GONE   OUT   OF   A   MAN. 
 
 SERMON    V. 
 
 When  the  unclean  spirit »»  gone  out  of  a  man,  he  walketh  through  dry  places,  seeking  rest, 
 and  finding  none.  Then  he  saith,  I  will  return  into  my  house  from  whence  I  came  out ; 
 and  when  he  is  come  he  findelh  it  empty,  swept,  and  garnished  :  then  goeth  he  and  taheth 
 with  him  seven  other  spirits  more  wicked  than  himself,  and  they  enter  in  and  dwell  there ; 
 and  the  last  stale  of  that  man  is  worse  titan  the  first. — Matt.  xii.  43 — 45. 
 
 This  place  of  holy  Scripture  is  generally  acknowledged  to  be  hard  to  be  under-     ^''^^^^  ,o. 
 stood  ;  most  expositors  and  annotators  (I  have  met  with,)  say  hut  little  to  it.     leno. 
 Some  call  it  a  parable,  and  others  a  pai-abolical  speech  or  a  similitude. 
 
762  THE   PAEABLE   OF    THE   UNCLEAN   SPIRIT.  [SUPPL. 
 
 The  scope  By  the  scope  anJ  coherence  of  the  place,  it  is  evident  our  Saviour  setteth 
 this  p^arabie.  forth  by  it  the  direful  state  and  condition  of  the  Scribes  and  Pharisees,  and 
 other  people  of  the  Jews,  who  boasted  of  their  external  holiness,  or  seeming 
 sanctity,  they  being  not  profane  or  notorious  sinners  ;  or  as  they  themselves  foolishly  said, 
 "  Not  extortioners,  unjust,  or  adulterers,  like  as  the  publicans  were,"'  Luke  xviii.  11.  Yet 
 the  Lord  Jesus  showeth  by  this  parable  how  they  were  deceived  ;  for  though  they  were  de- 
 livered from  that  profane  and  debauched  unclean  spirit,  yet  was  then-  state  worse  than  the 
 state  of  gross  and  wicked  sinners,  which  is  signified  by  the  entering  into  them  seven  other 
 unclean  spirits,  worse  or  more  wicked  than  the  first  that  were  gone  out  of  them. 
 
 That  the  words  may  be  applied  to  them  and  other  people  of  that  generation,  is  evident 
 from  the  sequel  of  ver.  45,  "Even  so  shall  it  be  with  the  people  of  this  froward  generation." 
 Yet  no  doubt  our  blessed  Saviour  in  this  place  may  have  reference  to  a  man  in  the  like  state ; 
 or  as  Beza,  Cceterum  qtium  spirilus  impunis  exiertt  a  quopiam,  &c.,  as  well  as  unto 
 that  people  who  were  carried  away  with  cursed  hypocrisy. 
 
 "  When  the  unclean  spirit,"  &c. 
 
 By  the  unclean  spirit,  to  avaJa/i tov  ■cj»Eti/*a,  is  certainly  meant  the  devU,  called  "  an  unclean 
 spii-it,"  Mark  v.  8. 
 
 The  parts  •'■•  Because  he  hath  lost  his  own  original  purity,  or  clean  and  holy  nature, 
 opened,  why  he  being  at  first  created  an  angel  of  light,  having  like  holiness  before  he  fell, 
 ca'i'ied  an  nn-     which  the  blessed  and  elect  angels  of  heaven  have. 
 
 clean  spirit.  2.  Because  he  is  so  universally  filthy  and  abominably  vOe  in  himself,  and  so 
 remains,  and  will  abide  for  ever,  there  being  no  possibility  for  him  to  become  better,  he 
 being  left  and  forsaken  of  God,  without  any  means  afforded  of  being  purged  from  his  un- 
 clean and  filthy  nature. 
 
 3.  Because  he  is  not  only  imclean  in  himself,  but  also  defileth  the  hearts  and  spirit  of  all 
 such  persons  who  receive  and  entertain  him,  nay,  all  the  pollution  of  our  nature ;  yea,  the 
 whole  nature  of  the  human  race  was  originally  fi'om  that  compliance  and  yielding  to  him  by 
 our  first  parents.  It  is  this  unclean  spirit  that  hath  poisoned  and  notoriously  defiled  the 
 whole  man,  both  body  and  soul  in  all  its  powers  and  fixculties  ;  and  not  the  whole  man  only, 
 but  the  whole  world  also.  And  as  this  is  naturally  the  filthy  and  miserable  condition  of  aU 
 creatures,  so  those  who  yield  to  his  temptations,  come  to  have  further  pollution  and  defile- 
 ment cleave  to  their  hearts  and  lives.  Sin  is  an  unclean  thing,  and  it  makes  all  such  loath- 
 some and  abominable  in  the  sight  of  God,  who  are  overcome  by  it.  Though  all  naturally 
 are  vile  and  filthy,  yet  there  are  degrees  of  uncleanness  ;  some  are  worse  than  others,  more 
 wicked,  and  so  more  like  to  the  devil,  in  whom  his  very  image  or  likeness  clearly  may  be 
 seen. 
 
 4.  He  may  also  bo  called  an  unclean  spirit,  because  he  continually  enticeth,  and  strives 
 to  draw  men  to  filthiness,  and  to  all  manner  of  uncleanness,  being  an  utter  enemy  to  all  purity 
 and  true  holiness,  envying  all  those  who  love  it,  and  strive  to  promote  it. 
 
 "  Is  gone  out  of  a  man."  Not  that  the  man  was  actually  possessed  with  the 
 may  hc^^ald  devil,  (as  Some  may  think,)  though  it  is  very  like  the  Lord  Jesus  may  borrow 
 to  go  out  of    this  parabolical  s]ieech  from  a  person  actually  possessed ;  but  he  showeth  hereby 
 
 that  all  wicked  men  are  in  a  mystical  and  spiritual  sense  possessed  with  the 
 devil ;  all  graceless  sinners  have  an  unclean  spirit  in  them.  Where  sin  predominates  and 
 rules  in  the  heart,  there  the  devil  has  possession ;  that  heart  is  Satan's  throne  where  he 
 reigns  and  sways  the  sceptre.     Satan  was  said  to  enter  into  Judas,  and  to  fill  the  heart  of 
 
 Ananias.     Both  these  had  this  unclean  spirit  in  them  ;  the  one  was  plagued  or 
 u  e  xxji.  3.     possessed  with  a  treacherous  devil,  and  the  other  with  a  lying  devil.     Hence 
 
 it  is  also  said,  that  Satan,  who  is  the  prince  of  the  power  of  the  air,  both  "work- 
 eth  and  ruleth  in  the  children  of  disobedience,"  Eph.  ii.  2,  3. 
 
 "  Gone  out."  Either  by  the  power  and  force  of  the  grace  of  God  in  its  common  opera- 
 tions he  was  thrown  out ;  or  else,  through  policy,  he  voluntarily  leaves  his  house  for  a  time, 
 with  an  intention  to  return  again  with  a  stronger  force.  Some  adhere  to  the  first  sense, 
 and  others  to  the  last. 
 
 "  Gone  out,"  i.  e.,  as  a  carnal,  profane,  or  black  devil,  for  so  he  may  be  said  to  be  in  all 
 debauched  persons ;  and  in  this  respect  he  may  be  said  to  be  gone  out  or  thrown  out  of  the 
 Pharisees,  and  other  false  and  counterfeit  professors ;  he  may  not  be  able  to  keep  them  any 
 longer  under  the  power  of  open  and  gross  profaneness.  And  from  hence  the  Pharisee 
 proudly  breaks  forth,  "  God,  I  thank  thee,  I  am  not  as  other  men  are,  extortioners,  unjust, 
 adulterers,  or  even  as  this  pubhcan,"  Luke  xviii.  11.  Why  may  not  Satan  be  expelled  or 
 forced  out  of  his  house  in  some  degree,  by  the  common  mfluences  of  the  Spirit  ?     All  gene- 
 
SKRM.   v.]  THE  PARABLE   OF   THE   UNCLEAN   SPIRIT.  763 
 
 rally  graut  that  legal  convictions,  ami  tbe  operation  of  common  grace  through  the  worlcings 
 of  uatm-al  couscienre,  have  some  considerable  power  in  them  to  reform  the  life  of  a  wicked 
 person.  Nur  can  I  think  Satan  would  yield  to  any  soul  voluntarily,  so  far  as  to  let  him  be- 
 come so  much  as  civilized  if  he  could  lielp  it ;  therefore  I  rather  think  he  was  forced  to  give 
 place,  as  not  being  able  to  hold  his  own  (in  some  respect,)  as  formerly,  although  whilst  the 
 creature  abides  in  his  natural  state,  not  having  a  changed  heart,  Satan  hath  possession  of 
 that  soul  still  in  a  great  measure  ;  and  therefore  he  leaves,  no  doubt,  a  strong  guard  behind 
 him,  when  he  is  said  to  go  out,  though  they  may  be  said  to  hide  themselves,  or  retire  into 
 some  lurking-holes  and  comers  of  the  house,  or  rather  of  the  heart.  Satan  cannot,  doubt- 
 less, keep  possession  always,  so  far  as  to  hold  men  under  the  power  of  gi'oss  and  scandal- 
 ous sins,  or  cause  them  to  continue  openly  profane  ;  such  power  and  virtue  is  there  in  the 
 common  operation  of  the  Spirit,  or  iu  legal  con\'ictions  and  workings  of  natural  conscience, 
 together  with  the  help  of  the  external  ministration  of  God's  word,  and  by  tbe  means  of  af- 
 flictions, and  those  severe  providences  and  dispensations,  under  which  wicked  men  may  be 
 exercised,  that  it  may  tend  to  make  them  become  other  men ;  though  it  cannot  change  their 
 hearts,  yet  it  may  make  a  great  change  in  their  lives,  by  which  means  they  may  look  like 
 saints,  and  t<alk  lil<e  saints  and  sanctilied  persons,  and  be  taken  for  such  too  by  the  truly 
 godly  ;  nay,  and  that  which  is  worse,  may  conclude  within  themselves  they  are  converted, 
 since  their  former  enemy,  that  debauched,  gross,  and  unclean  spirit  is  gone  out  of  them.  I 
 am  so  fiir  of  the  mind  of  James  Armiuius,  that  man  may  by  the  means  of  that  common  help 
 and  power  God  afi'ords  to  all  in  general,  may  leave  the  gi-oss  acts  of  wickedness,  let  Satan 
 do  what  he  can ;  which  has  been  often  evinced  by  that  terror  severe  human  laws  have  had 
 on  the  consciences  of  wicked  and  ungodly  persons.  I  am  persuaded  were  there  a  law  that 
 he  that  swore  an  oath,  or  was  drunk,  or  committed  adultery,  should  have  his  right-hand  cut 
 oft",  or  be  made  a  slave  all  the  days  of  his  life,  we  should  see  men  would  get  power  over  those 
 temptations  of  Satan,  and  neither  be  drunk  nor  commit  adultery. 
 "  He  walketh  through  dry  places." 
 
 1.  Satan  is  said  in  that  of  Job  i.  7,  "  to  go  to  and  fro  in  the  earth,  and  to  walk  up  and 
 down  in  it."'  Satan  here  speaks,  saith  Mr.  Caryl,  like  a  prince  ;  therefore  saith  he,  "  Some 
 conceive  this  was  the  prince  of  devils  that  is  mentioned  in  this  text,  or  Beelze-  wijat  is 
 bub  the  chief  of  devils."  He  walketh  about  to  view  his  provinces  and  terri-  "','^';''',,  ^y 
 tories,  from  one  place  to  another,  but  he  doth  not  walk  to  and  fro  as  an  idle  in^'  througii 
 peripaterick,  but  to  enquire,  to  observe,  and  consider,  as  a  spy,  to  search  aU  ^'^^  places, 
 things  and  persons  as  he  passeth  along.     Therefore, 
 
 2.  This  uotetb  that  Satan  is  a  diligent  enemy ;  if  he  hath  lost  a  Uttle  ground,  or  is  worsted 
 in  one  soul,  he  wQl  try  what  power  and  success  he  can  find  in  another. 
 
 3.  It  shows  that  he  is  an  unquiet  and  restless  spirit,  being  cast  out  of  heaven,  he  can 
 rest  nowhere;  and  if  he  be  forced  out  of  some  men  at  one  tune,  he  will  tempt  others,  nay, 
 if  the  servant  hath  a  Uttle  worsted  hira,  he  to  revenge  himself,  will  fall  perhaps  in  the 
 next  place  upon  the  Son  ;  if  he  lose  some  i>lace  in  his  own  house,  he  will  see  if  he  cannot 
 get  into  the  temple  of  the  Holy  Ghost ;  or,  if  he  is  forced  to  leave  wet  and  filthy  places, 
 in  which  he  delights,  he  will  walk  through  dry  places,  and  see  what  he  can  meet  with  there. 
 
 4.  Satan's  great  work  which  he  employs  himself  in  and  about,  is,  no  doubt,  to  get  into 
 the  heart  of  men  to  dwell,  nay,  rule  there,  and  so  subject  them  to  himself,  and  defile  and 
 pollute  them  one  way  or  other. 
 
 "  Dry  places,  seeking  rest,  and  finding  none,"  i.  e.,  where  there  is  no  water  What  is 
 or  moisture,  or  not  enough  to  refresh  him ;  he  has  a  cruel  thirst  upon  him,  and  satai'.'i''seek- 
 unless  he  meet  with  that  he  seeketh,  which  is  to  make  a  prey  of  the  souls  of  iufc'rest. 
 men,  he  is  in  a  restless  state,  lilve  a  thirsty  person  who  walking  through  dry  places,  can 
 Imd  no  water.  There  are  some  sorts  of  men, that  aft'ord  Satan  no  content  nor  satisfaction ; 
 he  seeketh  for  that  ofttimes  which  he  finds  not ;  he  is  not  pleased  to  be  as  a  traveller,  to 
 pass  through  a  place  and  stay,  (as  it  were  but  for  a  night)  but  would  fain  find  rest,  i.  e., 
 have  a  place  or  heart  to  dwell  in,  and  take  sole  possession  of.  I  find  one  of  the  ancients, 
 who,  writing  on  this  dark  expression,  speaketh  thus :  "  So  long  as  he  dwelleth  not  in  me, 
 he  is  said  to  seek  rest,  he  is  gi-ieved  and  ve.xed,"  &c. 
 
 1.  Dry  places,  are  commonly  clean  places,  or  places  where  there  is  no  dirt     what  is 
 or  mire  ;  and  Satan,  that  unclean  spirit,  is  like  a  swine,  i.  e.,  he  delights  in  fil-     meant  bj 
 thy  and  miry  places  ;  dry  places  signify  bis  assaulting  the  saints,  or  seeking       ^  ^  ""*'■ 
 to  get  into  sanctified  hearts,  or  hearts  renewed  by  the  special  grace  of  God,  and  thoroughly 
 purged  by  the  blood  of  Clu-ist,  in  whom  that  filthy  sink  of  sin  and  pollution,  is  not  only 
 drieil  up,  but  the  heart  is  changed  and  made  new,  and  so  no  more  a  house  or  habitation  for 
 
764  THE   PAYABLE    OF    THE   UNCLEAN   SPIRIT.  [SUPPL. 
 
 this  unclean  spirit,  but  is  become  the  temple  of  the  Holy  Ghost,  or  a  habitation  for  God 
 through  the  Spu'it.  And  these  men's  hearts  are  unto  Satan,  like  dry  places  to  a  thii-sty 
 and  restless  person.  For  as  the  Holy  Spirit  cannot  rest,  nor  take  up  his  abode  in  filthy 
 and  polluted  hearts ;  so  the  devil,  that  wicked  spirit,  can  find  no  rest  nor  place  of  abode 
 in  renewed  and  sanctified  hearts.  And  as  it  is  no  suitable  house  or  habitation  for  him  ; 
 so  likewise  believers  have  one  dwelling  in  them,  strong  enough  to  keep  Satan  out.  "  For 
 stronger  (saith  the  apostle)  is  he  that  is  in  us,  than  he  which  is  in  the  world,"  and  again 
 he  saith,  "  Ye  are  strong,  and  the  word  of  God  ahideth  in  you,  and  ye  have  overcome  the 
 wicked  one,"  1  John  v.  18.  "  He  that  is  begotten  of  God,  keepeth  himself,  and  the  wicked 
 one  toucheth  him  not,"  1  John  ii.  14.  Shall  not  so  touch  him  as  to  enter  into  his  heart 
 and  take  up  his  dwelling,  or  get  possession  of  him  any  more,  and  therefore  these  men's 
 hearts,  i.  e.,  the  hearts  of  true  sanctified  Christians,  I  conclude  are  meant  here  by  our  Sa- 
 viour, which  are  to  Satan  as  dry  places,  where  there  is  no  dwelling  or  abiding  for  him. 
 
 2.  As  dry  places  are  clean  places ;  so  likewise  they  are  commonly  barren  places, 
 places  where  little  or  nothing  will  grow  ;  Satan  is  for  such  hearts  that  will  receive  his  evil 
 seed,  i.  e.,  suited  and  fit  to  close  in  with  his  cursed  temptations,  which  are  like  to  moist  or 
 miry  place,  such  as  all  corrupt  and  unregenerate  hearts  are,  in  others  that  hitter  and  evil 
 seed  which  this  unclean  spirit  sows,  will  not  take  root.  Or  if  it  should  so  fall  out,  that 
 through  the  carelessness  and  neghgence  of  believers,  and  strength  of  temjifations,  Satan 
 should  drop  some  of  his  cursed  seed  in  them,  and  it  should  meet  with  a  httle  of  the  old 
 corrupt  nature  (there  being  in  the  best  of  men  an  unregenerate  part)  yet  it  would 
 soon  wither  and  come  to  nothing,  for  their  hearts  are,  fas  I  said  before)  no  proper 
 soil  for  the  seed  of  the  wicked  one;  therefore  if  he  gets  in  a  little,  he  is  soon  turned  out 
 again  ;  so  that  in  a  word,  according  to  the  import  of  this  saying  of  Christ,  (as  I  conceive) 
 these  men's  hearts  are  to  the  devil,  like  dry  places,  where  he  can  find  no  rest. 
 
 3.  Dry  places  are  for  the  most  part  places  least  inhabited  for  want  of  water,  the  hearts 
 of  saints  are  like  uninhabitable  places  to  Satan ;  in  them  he  cannot  find^those  proper  ac- 
 commodations which  he  needs  and  must  have  where  he  dwells.  But  since  he  can  find  no 
 dwelhng  here,  no  diabohcal  comfort  nor  refreshment,  i.  e.,  no  abode  in  godly  hearts ;  he 
 saith,  "  I  wUl  return  into  my  house  from  whence  I  came  out,"  ver.  44. 
 
 What  is  "  I  will  return."     Not  that  he  was  quite  routed  and  vanquished  before  ;  it 
 
 s.Htifn's're-  '^  called  still  his  house,  he  lays  claim  and  pleads  propriety  in  him  and  interest 
 turning.  still.     Therefore  this  man's  heart  was  not  become  the  temple  of  the  holy  Spi- 
 
 rit, he  was  gone  out,  or  forced  out  before,  as  a  swearing,  cursing,  whoring,  or  drunken 
 devil,  &c.,  and  this  might  enrage  him,  and  move  him  to  attempt  some  greater  enterprise 
 which  we  have  already  spoken  to.  Satan  doth  not  love  to  lose  or  let  go  any  strong 
 hold  he  hath  of  carnal  and  profane  persons  ;  but  seeing  he  had  received  some  small 
 defeat,  he  sets  upon  the  truly  godly  Christian  ;  like  as  when  he  was  cast  out  of  hea- 
 ven unto  the  earth,  he  presently  persecuted  the  woman  which  brought  forth  a  man  child, 
 Eev.  xii.  13.  When  he  saw  he  could  not  uphold  his  kingdom  by  Paganism,  nor  farther 
 execute  his  malice  by  Pagan  emperors,  but  was  routed  and  overcome  as  to  that  power  he 
 had,  (as  our  late  annotators  observe)  to  let  us  know  that  he  retains  his  malice,  though  he 
 hath  lost  his  former  strength,  he  goes  on  in  pm-suiug  the  church  of  God.  Even  so,  1  say, 
 he  having  been  forced  to  give  way  before  as  I  hinted,  he  walks  about  to  seek  revenge 
 upon  the  saints,  but  they  being  to  him  like  dry  places  to  a  thii'sty  man,  or  as  an  inn  to  a 
 traveller,  viz.,  no  resting  place,  he  resolves  to  return  to  his  own  house,  that  is,  the  hearts 
 of  h^^qiocritical  professors,  such  as  the  Pharisees  were.  And  this  returning  of  his  into  his 
 old  liouse,  imports  (as  I  conceive)  his  coming  again  in  another  form  or  shape,  and  with  a 
 resolution  to  get  better  and  more  firmer  and  surer  possession  than  he  had  before. 
 
 Now  he  appears  as  an  angel  of  hght.  Nor  can  we  suppose  he  had  no  party  left  in  the 
 said  house  when  he  went  out.  Parables  must  not  be  strained  too  far ;  we  ought  not  to 
 screw  or  make  to  severe  a  scrutiny  upon  every  phrase  ;  therefore  we  cannot  think  when 
 he  is  said  to  return  to  his  former  house,  or  attempt  afi-esh  the  false  and  counterfeit  Chris- 
 tian, that  he  hath  quite  given  over  his  designs  in  assaulting  sanctified  persons  ;  but  he 
 cannot  endure  to  be  an  underhng,  he  is  for  kinging  it  in  the  souls  of  men,  would  fain  reign 
 and  sway  the  sceptre  there,  and  where  he  cannot  rule  and  domineer,  he  hath  no  rest,  nor 
 can  be  satisfied.  And  therefore  he  may  be  said  to  return  as  an  exiled  prince,  and  lest  he 
 should  be  discovered,  he  puts  on  a  new  garb,  and  is  now'  contented  his  captive  should  be- 
 come rehgious,  that  so  the  deluded  sinner  might  not  discern  him,  but  take  him  for  his  lawful 
 sovereign  ;  as  if  he  should  say,  I  will  yield  to  you  now  ;  if  you  will  be  a  professor  and  be- 
 
SERM.  V.l  THE  PARABLE  OF  TUE  UNCLEAM  SPIKIT.  765 
 
 come  religious,  ye  shall,  but  I  will  dwell  with  you  notwithstanding ;  here  is  room  enough 
 for  me  as  a  white  devil,  though  not  as  a  black  one. 
 
 "  And  when  he  is  come,  he  findeth  it  empty,  swept  and  garnished." 
 Empty,  that  is  the  Spirit  of  God  was  not  there,  true  grace  was  not  there,     What  u  in. 
 Christ  dwelleth  not  there,  that  house  may  be  said  to  be  empty,  where  God     ,^°  ,^„„J 
 and  Jesus  Christ  are  not ;  nor  is  it  a  hard  and  difficult  thing  for  the  unclean    ^*'e '^'_;;P'y- 
 spirit  to  enter  into  such  a  soul,  since  there  was  no  enemy  strong  enough  to     garnished, 
 keep  him  out ;  but  contrariwise,  the  place  seems  to  be  rather  prepared  and 
 made  fit  for  him,  to  take  up  his  abode  in  this  new  religious  and  spiritual  appearance,  nay, 
 here  is  not  only  room  for  himself,  but  the  house  is  so  empty,  that  many  other  unclean  spi- 
 rits more  wicked  than  himself,  may  have  then-  abode  and  dwelling  there  also.     Satan 
 saith,  I  will  return  to  my  house,  &c.     He  speaks  as  if  he  was  sure  enough  that  this  sinner 
 was  his  own,  and  therefoi-e  should  without  any  difficulty  enter  in,  in  that  new  disguise  in 
 which  he  now  appears  ;  and  accordingly  it  is  said,  he  lindeth  it  empty,  and  also  swept ; 
 but  doubtless  some  dirt  and  filth  was  yet  in  some  hole  or  corner.     For  Uke  as  a  lazy  and 
 slothful  housewfe  uses  to  sweep  a  little  of  the  loose  dust  and  filth  in  the  open  and  middle 
 of  the  room,  and  lets  many  secret  corners  he  foul  as  before,  and  may  be  leaves  the  dirt 
 behind  the  door  out  of  the  public  view  of  people  :    so  the  false  and  counterfeit  Christian 
 reforms  his  hfe  in  tlie  sight  of  men  ;  or  like  the  Pharisees,  makes  clean  the  outside  of  the 
 cup  and  platter,  but  thenr  hearts  are  still  polluted,  and  as  vile  as  ever. 
 
 Swept,  but  not  with  a  proper  and  fit  broom  ;  it  is  said  to  be  swept,  but  alas  it  was  only 
 with  the'  besom  of  legal  reformation  ;  and  how  tar  that  will  cleanse  the  unclean  and 
 wicked  person,  is  known  to  understanding  men  ;  it  only  takes  away  the  filth  of  gross  and 
 scandalous  sins,  therefore  said  by  St.  Peter,  "  To  escape  the  corruption  that  is  in  the 
 world,"  2  Pet.  ii.  4  ;  that  is,  the  profane  world,  i.  e.,  vile  and  notorious  sins  and  pollu- 
 tions. .„      ,  .  .  ,     . 
 
 And  garnished,  or  painted,  which  may  sigmfy  that  seeming  sanctity,  moial  wj.ue, 
 xind  the  common  graces  of  the  Spirit.  Our  Sanour  elsewhere  compares  pharisaical 
 holmess,  to  pamting  or  garnisliiug  of  a  sepulchre;  "Woe  unto  you  Scribes  and  Pharisees, 
 hypocrites,  for  ye  "are  like  unto  white<l  sepulchres,  which  indeed  appear  beautiful  out- 
 ward, but'  withm  are  full  of  dead  men's  bones,  and  all  imcleanness.  Ye  build  (saith 
 he)  the  tombs  of  the  prophets,  and  garnish  the  sepulchres  of  the  righteous,"  Matt. 
 xxiii.  27,  29.  And  thus  pharisaical  and  hypocitical  professors  may  be  said  to  he  gar- 
 nished, i!e.,  they  seem  glorious  to  men,  who  only  judge  by  the  outward  appearance, 
 and  know  not  the  heart ;  there  may  be  a  great  change  of  life,  a  beautiful  outside, 
 and  yet  the  evil  and  \icious  habits  and  pollutions  of  the  heart  may  still  the  same,  and  not 
 chano-ed.  And  remarkable  is  the  phrase  of  our  Saviour  "  garnished,"  which  we  know  is  com- 
 mcjniy  a  curious  piece  of  art,  men  by  their  ingenuity  strive  to  unitate  natme  ;  they  will  chraw 
 the  face  of  a  man,  &c.,  with  curious  painting,  very  exact,  so  that  it  much  resembles  the 
 person's  natui-al  face,  yet  it  is  not  the  same,  it  is  hut  a  piece  of  paint,  an  artificial  invention. 
 Even  so  in  hke  manner  by  the  improvement  of  man's  natui-al  parts,  common  grace,  light 
 and  knowledge,  he  may  appear  in  the  \iew  and  sight  of  men,  as  a  true  chdd  of  God,  aud 
 may  talk  and  discourse  like  a  saint,  read  and  hear  God's  word,  nay,  and  pray  also  with 
 much  seeming  devotion  and  piety,  and  may  likewise  bridle  many  um-uly  lusts,  and  gross 
 enormities  of  hfe,  and  give  abns  to  the  poor,  insomuch  that  he  may  very  exactly  resem- 
 ble a  trae  and  sincere  Christian,  and  be  taken  by  all  godly  people  to  be  indeed  such  an 
 one  ;  but  notwithstanding  all,  it  is  but  an  artificial  piece,  it  is  but  hke  a  curious  paint,  or 
 vam'-clorious  garnish  ;  it  is  not  the  image  of  God,  it  is  not  the  new  creature  ;  though  it 
 looks'like  it,  much  resembles  it,  yet  is  not  the  same  ;  for  the  man  is  a  mere  hyi-ocrite,  a 
 counterfeit  Christian,  the  work  upon  him  being  only  the  product  of  natural  improvements, 
 and  not  the  effects  of  the  savmg  operations  of  tlie  Holy  Spirit.  Nay,  and  Satan,  thougli 
 an  unclean  spirit,  likes  to  dwell  in  such  a  house,  I  mean  such  a  heart,  thus  swept  and  gar- 
 nished, as  well  as  m  the  heart  of  a  vile  and  debauched  person,  aud  erident  it  is,  that  this 
 sweepi'ng  or  external  cleansing  with  the  broom  of  outward  reformation,  or  the  garnish  of 
 moral  righteousness,  common  gifts  and  gi-aces  of  the  Spurit,  prayer,  hearing  the  word,  par- 
 takmg  of  the  sacraments,  and  dohig  many  good  works,  cannot  secure  his  soul  against  Sa- 
 tan's "attempts,  in  order  to  his  taking  up  his  habitation  in  such  person's  hearts. 
 
 After  I  had  preached  these  two  sermons,  a  godly  friend  who  heard  them,     J^iVen'/ vin- 
 told  me  he  had  met  with  a  treatise  of  a  worthy  author,  who  gives  the  same     diciae  pieta- 
 sense  on  this  mysterious  place  of  scripture,  he  helped  me  to  the  book  which 
 I  was  ignorant  of,  and  I  shall  give  you  some  brief  hmts  of  what  he  hath  said. 
 
7G6  THE   PARABLE    OF    THE   UNCLEAN    SPIRIT.  [SOTPL. 
 
 "  When  the  unclean  spurit  goeth  out  of  a  man,"  &c.  That  sinners  are  vile  and  abomi- 
 nable, (saith  he)  it  is  from  that  wicked  spirit  Satan,  that  dwells  in  them,  everj'  sinner  is  a 
 person  possessed  of  a  devil ;  when  a  little  reformed,  they  seem  for  a  time  to  be  disposs- 
 essed, &c.,  he  walketh  through  dry  places  ;  what  these  dry  places  may  be,  is  not  easy  to 
 determine,  some  by  these  loca  arida,  understand  loca  vacua,  void,  empty  places,  the  deserts 
 and  wastes  of  the  the  earth,  where  he  finds  nobody  to  tempt  or  molest. 
 
 But  could  Satan,  saith  he,  think  to  find  rest  there  where  was  no  house  for  him  to  lay 
 his  head  in  ?  would  the  tempter  waste  his  time  in  seeking  whom  to  devour  in  those  waste 
 places,  where  he  knew  well  enough  there  were  none  to  be  found  ?  He  knows  too  well 
 where  sinners  dwell,  than  to  go  to  seek  them  where  they  are  not ;  more  like  to  find  the 
 devil  at  a  market,  than  in  a  wilderness.     This  therefore  seems  not  to  be  the  sense — 
 
 Wliy  may  not,  saith  he,  these  dry  places  be  the  saints  on  earth,  the  fountain  of  whose 
 blood  is  dried  up  ?  in  whom  the  sun  hath  dried  up  theu-  dirt  and  mire,  in  which  this  swine 
 loves  to  wallow,  &c.,  [he  seeketh  rest]  this  notes  two  things. 
 
 1.  When  the  devil  is  gone  out  of  any  person,  he  is  never  at  rest  till  he  is  gotten  in 
 again,  from  whence  he  went  out,  or  into  some  other  habitation  where  he  may  do  more 
 mischief,  like  children,  like  father,  is  said  of  some,  so  it  is  much  more  true  of  liim,  "  He 
 rests  not  but  in  doing  mischief." 
 
 2.  The  devil  loves  to  dwell  where  he  may  be  at  rest ;  that  is,  not  from  work  (his  rest 
 is  his  work)  but  from  resistance  or  opposition,  i.  e.,  in  carnal  and  unclean  hearts,  &c. 
 What  is  "  Seeking  rest  and  finding  none,"  he  goes,  saith  he,  through  these  dry  places, 
 tan\s' flmiing  ^'^om  sauit  to  saint,  from  heart  to  heart,  in  hope  to  find  entertainment,  but  is 
 no  rest.  stiU  disappointed  ;  here  is  little  rest  for  me,  saith  he,  to  be  had,  these  dry 
 places  I  see  are  no  places  for  me,  here  is  watching  and  wrestling  and  warring  against  me  ; 
 so  much  praying,  complaining  against  me,  that  there  is  no  stay  for  me  here — 1  will  go  back 
 to  my  old  habitation,  and  when  he  comes,  he  finds  it  empty,  swept,  and  garnished,  a  little 
 cleansed,  a  little  cleaner  and  handsomer  than  when  he  left  it.  The  devil  can  allow  sinners 
 a  little  reformation  ;  but  though  it  be  a  little  cleansed  and  garnished,  yet  it  lies  empty  stiD, 
 there  is  no  tenant  bath  taken  it  up,though  the  de\il  went  out,  Christ  was  not  let  in,  but 
 there  it  lies  void  for  the  next  that  comes. 
 
 Then  he  goeth  and  taketh  seven  other  spii-its  more  wicked  than  himself,  and  they  enter 
 in,  and  dwell  there ;  and  the  last  state  of  that  man  is  worse  than  the  first.  Beware  of  a 
 returning  devil ;  the  devil  at  liis  return  often  makes  sevenfold  worse  work  than  before  he 
 did.     Allen's  gocUy  fear,  p.  213,  214,  215,  216. 
 
 He  modestly  ofl'ers  this  as  his  thoughts  on  the  place,  and  I  find  others  confirming  by 
 some  brief  hints  the  same  things.     I  thought  it  not  amiss  to  recite  this  passage  of  his,  as 
 a  farther  confirmation  of  the  exposition  I  have  briefly  given  you  of  this  dark  place  of  scrip- 
 ture, not  doubting  but  it  is  the  sense  and  meaning  of  oiur  Saviour. 
 Doct.  I.  Take  two  or  three  points  of  doctrine.     Observe, 
 
 1.  Satan  is  an  unclean  sph-it.  As  God  is  the  Author  and  Original  of  all  true  hoUness,  so  is 
 Satan  of  all  sin  and  wickedness.  And  as  God's  nature  is  pure,  so  the  devil  in  his  nature 
 is  impure  ;  all  purity  proceeds  from  God,  and  aU  sin  proceeds  from  Satan  ;  God  strives  to 
 promote  the  one,  and  the  de\Tl  labom's  to  promote  the  other,  as  God's  Idngdom  is  set  up  in 
 the  world,  and  maintained  by  hohness  and  spiritual  sanctity  ;  so  the  devil's  kingdom  is  setup 
 and  upheld  by  sin  and  filthiness.  As  God  by  his  Spirit  dwells  in  sanctified  hearts,  so  the  devil 
 dwells  in  polluted  and  sinful  hearts  :  and  as  Christ  makes  that  man  or  woman  holy  and  clean 
 where  he  makes  his  abode ;  so  Satan  makes  those  souls  where  he  take  up  his  dwelUng,  unclean 
 J  ^  ■■■  ^^  and  abominably  wicked.  Moreover,  as  he  who  is  truly  sanctified  and  made  holy, 
 1  John  iii.  i,  is  said  to  be  of  God  ;  so  they  that  are  wicked  and  ungodly,  are  said  to  he  of  the 
 '^'  devU.  All  those  who  are  spiritually  and  truly  gracious  are  like  to  God,  or  bear 
 some  resemblance  of  him  ;  and  all  unclean  and  wicked  persons  are  like  to  the  devil.  These 
 Doct.  II.          things  considered,  no  marvel  Satan  is  called  an  unclean  spirit. 
 
 2.  All  profane,  notorious,  and  ungodly  sinners  are  in  a  woful  state,  the  unclean  spirit 
 is  in  them,  their  hearts  are  Satan's  habitation. 
 
 See  the  fore-  The  heart  of  man  was  not  originally  Satan's  house,  nor  hath  he  any  just 
 goingparable  right  or  property  to  it;  it  is  his  by  usuqiation  and  conquest,  as  men  yield  up 
 themselves  to  him,  and  entertain  his  temptations.  Man,  both  body  and  soul,  is  the  Lord's, 
 he  is  his  creature  ;  nor  ought  he  to  suffer  any  to  dwell  in  him,  much  less  to  rule  and  sway 
 the  sceptre  over  him,  but  the  holy  God.  But  as  all  men  as  they  come  into  the  world, 
 have  wretched  and  cursed  natures,  through  original  depravity ;  so  ungodly  men  actually 
 
8ERM.   Y-l  THE  PAEABLK  OF   THE   UNCLEAN   SPIRIT.  7G7 
 
 have  cast  off  God  their  lawful  and  only  sovereign,  and  have  embraced  the  wicked  one, 
 they  have  received,  and  do  subject  themselves  to  Satan,  that  unclean  and  filthy  spirit,  he 
 is  king  and  lord  over  them.  The  devil  hath  got  possession  by  craft,  he  enticed  our  first 
 parents  to  open  the  door  to  him,  they  gave  him  the  first  entertainment,  it  was  then  he  took 
 possession,  and  thereby  at  once  con-upted  all  that  are  in  the  house ;  I  mean,  all  the  facul- 
 ties of  the  soul  to  such  a  degree,  that  they  all  naturally  side  with  Satan,  and  Eom.  viii.  7. 
 are  for  him,  and  are  fiUed  with  enmity  against  God,  and  oppose  and  resist  his  Spirit,  and 
 rebel  against  the  light.  Wicked  men  had  rather  be  under  the  tyrannical  government  of 
 the  devO,  than  to  be  ruled  and  governed  by  Jesus  Christ,  and  ft'om  hence  it  is  no  wonder 
 they  rather  choose  to  have  wicked  earthly  rulers  and  tyrannical  kings  to  be  over  them, 
 than  to  be  subject  to  a  prince  who  is  an  enemy  to  wickedness,  tyranny  and  oppression. 
 This  shows  the  bhndness  and  miserable  state  and  condition  of  all  wicked  and  ungodly 
 ■  men.     We  may  further  note  also,  Doct.  iii. 
 
 2.  That  Satan  may  lose  some  gi-ound  in  sinner's  hearts,  he  may  seem  to  be  gone  out  of 
 them,  and  they  may  become  sober  and  civilized,  and  yet  may  be  in  the  gall  of  bitterness, 
 and  their  hearts  notwithstanding  may  be  still  Satan's  habitation. 
 
 Let  these  men  change  their  hves,  and  become  other  men  in  the  \ievf  of  the  world  ;  alter 
 their  course  of  life,  yet  they  are  miserable ;  Satan  has  spkitual  power  and  dominion  over 
 them,  he  has  a  strong  party  in  their  hearts,  when  he  seems  to  be  gone  out,  and  knows 
 they  are  his  still,  and  owns  them  as  his  dwelling-place.  When  he  cannot  meet  with  en- 
 tertainment in  other  places,  when  saints  afford  him  no  encouragement,  but  displease  and 
 defy  him,  and  their  hearts  are  as  dry  places,  he  can  nevertheless  return  at  pleasure  to  his 
 old  habitation,  and  there  he  enters  and  dwells.  Let  them  change  their  religion,  yet  they 
 are  Satan's  slaves  still,  be  matters  not  if  they  leave  popery  and  cleave  to  prelacy,  and  so 
 become  protestants  in  general ;  nay,  embrace  a  more  refined  sort  of  people,  and  take  upon 
 them  a  more  strict  profession  of  religion,  yet  still  they  belong  to  him,  if  they  are  not  truly 
 regenerated  and  renewed  in  their  souls  ;  let  them  be  Presbyterians,  Independents,  or.-Bap- 
 tists,  it  signifies  nothing,  they  are  still  the  same,  and  under  Satan's  power  and  dominion. 
 0  how  miserably  are  some  men  deceived,  thinking  if  tliey  are  reformed  and  become  zealous 
 for  external  ordinances,  and  have  taken  up  this  or  that  form  of  religion,  and  are  taken  for 
 saints  by  men,  that  all  is  well,  and  they  shall  be  saved  !  How  did  the  Pharisees  glory  in 
 their  seeming  zeal  and  piety,  and  flatter  themselves,  and  yet  wofully  blinded,  and  in  a 
 damnable  state  and  condition?     Note  also,  that, 
 
 4.  Morality,  external  gifts,  and  common  grace,  are  but  like  a  vain  paint,     !''"='•  !'• 
 a  mere  empty  and  and  artificial  garnish. 
 
 They  make  a  fair  show  in  the  flesh,  they  pride  it  in  tliemselves,  and  men  praise  and 
 admu-e  them,  but  what  doth  aU  this  signify  ?  they  are  still  under  a  diabohcal  power  and 
 influence,  and  two-fold  more  the  children  of  the  devil  than  they  were  before.  Nay,  as  I 
 shall  hereafter  show,  rather  seven  times  worse  than  when  they  were  openly  wicked  and 
 profane. 
 
 APPLICATION. 
 
 1.  A  terror  to  sinners.  Tremble  you  that  live  wicked  lives,  remember  the  unclean 
 spirit  dwells  in  you,  and  has  power  over  you,  your  hearts  are  liis  habitation,  he  rules  in 
 you,  and  takes  you  captive  at  his  will.     If  in  this  state  you  die,  you  are  undone  for  ever. 
 
 2.  See  to  it,  you  that  are  professors,  lest  you  are  also  deceived.  What  is  a  reformed 
 life  without  a  changed  heart?  To  cast  off  the  gross  acts  of  sin,  wOl  not  avail  you  any- 
 thing, without  the  e\'il  habits  are  broke,  and  you  renewed  in  the  spirit  of  your  mind. 
 Though  you  seem  to  be  godly  to  men,  yet  God  knows  your  hearts,  and  how  they  stand 
 affected  to  him,  and  to  tnie  real  godliness.  A  form  of  religion  will  never  save  you  ;  and 
 though  you  may  have  got  some  ground  against  Satan,  and  he  seems  to  have  left  you,  or 
 is  gone  out,  yet  take  heed  be  does  not  return  again  ■with  greater  strength,  and  get  you  into 
 stronger  bonds  now,  than  he  had  before.  But  because  this  wiU  be  more  fuUy  opened  in 
 the  next  place,  I  shall  at  present  say  no  more  to  it  now. 
 
 3.  This  also  affords  much  comfort  to  God's  people.  Satan  sets  upon  you,  and  fain  he 
 would  subject  your  souls  to  himself,  and  take  possession  of  your  hearts,  but  he  cannot  pre- 
 vail, you  have  got  one  in  you  who  is  stronger  than  Satan,  who  will  preserve  you  to  his 
 heavenly  kingdom.  But  no  more  at  this  time.  I  shall  leave  what  I  have  said  to  the 
 blessing  of  God. 
 
768  THE  PAEAELE   OF   THE   UNCLEAN   SPIEIT.  [S0PPL. 
 
 SERMON    VI. 
 
 When  the  unclean  spii'it  is  gone  out  of  a  man,  &o. —  Matt.  xii.  43 — 45. 
 
 Morning  ex-  The  last  day  I  opened  the  several  parts  of  this  place  of  holy  Scripture,  in 
 Horeeiy-  ""  '•^'^  usual  method  I  have  all  along  taken  in  my  exposition  of  other  parables, 
 down,  which  I  have  already  spoken  to,  accoriliug  to  that  small  measure  of  light 
 
 i69o"*  '  '  and  knowledge  the  Lord  hath  been  pleased  to  bestow  upon  me.  There  re- 
 mains one  thing  further  to  be  done,  and  that  is  indeed  the  chief  and  most 
 material  of  all,  which  is  to  show  you  the  sad  state  of  the  false  and  counterfeit  professor, 
 out  of  whom  the  unclean  spirit  is  said  to  be  gone,  but  yet  is  returned  again  with  seven 
 other  spirits  more  wicked  than  himself.  Our  Blessed  Lord  saith,  "  The  last  state  of  that 
 man  is  woi-se  than  the  first,"  Matt.  xii.  45.  Now  in  what  respect  a  painted  hypocrite,  or 
 one  garnished  only  with  common  gifts  and  graces  of  the  Spuit,  may  be  said  to  be  in  a 
 worse  state  than  the  open  profane,  I  shall  endeavour,  God  assisting,  to  demonstrate. 
 
 It  is  said,    "  Satan  returned  with  seven  other  spirits,"    &c.     Seven  is  a 
 What  Is  number  of  perfection.     I  judge  our  Saviour  designed  hereby  to  show  that  the 
 
 seven'other      ^'^'"l  ^^'^^  ^'0'^  go*-  Stronger  hold  and  possession  of  such  a  person  by  many 
 worsespirits.     degrees ;  many  unclean  spirits,  or  worse  and  more  dangerous  sins  cleave  to 
 him  than  before,  so  that  he  is  like  to  be  perfectly  miserable.     But  to  proceed; 
 First,  That  which  renders  false  professors,  or  counterfeit  Christians,  to  be  in  such  a  de- 
 plorable condition,  (which  also  evidently  appeared  in  the  Pharisees,  and  other  jieople  in 
 that  generation,  to  whom  primarily  our  Saviour  refers,  as  the  close  of  the 
 The  first  an      45  ygj.^  shows)  is,  that  great  ignorance  that  cleaves  to  them,  notwithstanding 
 spirit  ander      their  common  illuminations ;  which  usually  does  consist  in  these  respects  fol- 
 
 jgnorant 
 cpirif 
 clear 
 light 
 
 '"■""  lowing, 
 
 1.  "  They  know  not  their  own  miserable  state,  looking  upon  themselves 
 Hypocrites  to  be  rich  and  increased  with  goods,  and  to  have  need  of  nothing,"  Rev.  iii. 
 their  woful  17.  As  appears  by  that  charge  of  the  Lord  Christ  against  the  church  of 
 state.  Laodicea,  who  were  fallen  into  the  like  condition  ;  they  think  none  laiows  more 
 
 than  themselves,  insomuch  that  they  secretly  contemn  him  who  tells  them  how 
 it  is  with  them  ;  and  tliis  rises  from  the  consideration  of  that  great  knowledge  they  conceit 
 they  have  above  others ;  "  But  now  ye  say.  Ye  see,  therefore  yom-  sin  remains,"  John  ix. 
 xl.  If  your  ignorance  were  simple,  (as  if  Christ  should  say)  and  not  affected,  or  were  you 
 sensible  of  your  blindness,  then  your  disease  would  not  be  so  incurable.  But  now  you 
 say  you  see,  and  you  doubt  not  but  yiiu  are  in  a  state  of  happiness,  and  are  the  only  peo- 
 ple of  God,  and  yet  presumptuously  refuse  the  way  of  your  reUef  and  salvation,  and  do  not 
 conclude  you  are  under  guilt  and  wrath,  as  indeed  you  are. 
 
 2.  Their  bhndness  and  ignorance  consisteth,  in  that  they  cannot  discern  nor  tlistinguish 
 -,  between  a  changed  heart,  and  a  changed  life,  or  between  legal  reformation 
 
 have  a  and  true  regeneration.     They  think,  because  their  state  seems  so  much  better 
 
 ii'fe°an(?no  than  it  was  before,  in  their  own  apprehension,  and  in  the  apprehension  of 
 change  of  others  also,  their  condition  is  good  enough  ;  they  comparing  themselves  with 
 ^^^'"  themselves,  beholding  what  a  vast  difference  there  is,  or  seems  to  be  in  res- 
 
 pect of  what  they  once  were,  when  swearers,  drunkards,  whoremongers,  &c.,  cannot  but 
 commend  themselves  to  themselves.  Once  they  saw  themselves  sinners,  and  called  them- 
 selves so,  and  were  ashamed  of  their  own  sinful  and  wicked  lives ;  but  now  they  are  right- 
 eous in  their  own  conceit,  and  so  have  no  need  of  any  farther  work,  being  arrived  to  that 
 state  of  holiness,  (as  they  think)  or  that  degree  of  piety,  to  that  change,  to  that  conversion, 
 that  they  conclude  they  need  not  seek  for  any  other,  and  yet  are  deceived,  and  in  the  gall 
 of  bitterness.  And  hereby  they  seem  to  put  themselves  out  of  the  call  of  Jesus  Christ, 
 "  who  came  to  seek  and  to  save  that  which  was  lost.  Not  to  caU  the  righteous,  but 
 siJners  to  repentance.  Matt,  xviii.  11.  Let  men  thmk  what  they  please,  certainly  there 
 is  no  devil  like  this  devil.  If  he  can  persuade  a  man  that  he  is  whole,  and  not  sick  at  all, 
 and  so  needs  no  physician ;  and  that  when  the  gospel  is  preached  to  sinners,  and  the  dan- 
 ger of  unbelief  is  opened,  yet  it  doth  not  affect  him,  nor  concern  him,  he  being  become  a 
 righteous  person ;  what  hopes  can  there  be  of  such  a  one  ?  Alas,  the  ministers  of  Christ 
 have  received  no  commission  to  offer  Christ  to  any  but  to  sinners.    Now  these  are  not  the 
 
SEMI.    VI.]  THK   PAllABLE    OF   THE   UNCLEAN   SPIRIT. 
 
 769 
 
 persons  a  precious  Saviour  is  tendered  unto,  they  see  no  want  nor  need  of  him,  and  there- 
 fore these  are  jjassed  by,  as  such  who  need  no  repentance. 
 
 3.  Their  blindness  consisteth  in  their  ignorance  of  God's  righteousness,  not  knowing 
 wliat  righteousness  it  is  that  will  render  them  accepted  and  justified  iu  the  siglit  of  God ; 
 and  so,  like  the  poor  Jews,  go  "  about  to  establish  their  own  rightec^usness,"  Rom.  x.  3* 
 theii-  own  personal  righteousness,  a  home-spun  righteousuess ;  they  see  no  need  to  go  to 
 another,  to  be  beholden  to  another. 
 
 Secondly,  Their  danger  apiiears  also  from  a  proud  devil  that  is  now  entered  into  them. 
 Pride  commonly  accompanies  ignorance,  and  this  abounds  in  the  heait  of  maa 
 by  natui-e,  and  there  it  will  predommate,  till  the  soul  passes  througli  an  ef-  f  ^'°^^te 
 fectual  change,  but  it  appears  in  none  so  fully,  or  to  such  a  degree,  as  in  a 
 Pharisaical  person ;  he  cannot  endure  to  think  he  is  so  poor  as  profane  and  notorious  sin- 
 ners are;  what,  go  to  his  neighbour's  door  for  every  morsel  of  bread  he  eats,  and  for  every 
 draught  of  di-mk !  no,  it  is  bL4ow  him  to  beg,  he  thinks  it  is  enough  for  publicans  and  sin- 
 ners to  do  so.  And  indeed  what  need  he  go  to  be  fed  aud  clothed  by  auotlier,  that  is  full, 
 and  sees  his  goods  increased,  and  hatli  need  of  nothing  ?  Faith  empties  the  soul,  makes 
 it  poor,  before  it  fills  and  enriches  it.  But  tliis  man  knows  not  what  laith  is,  nor  the  life 
 of  It.  Pride  sjiruigs  from  an  inordinate  self-love,  and  self-flattery,  are  the  glasses  iu  which 
 a  self-deceived  hypocrite  looks,  in  which  he  appears  mdeed  that  wliich "daily  he  is  not. 
 Self-love  is  a  multiplying,  yea,  a  magnifying  glass.  These  never  had  a  true  sight  of  them- 
 selves, never  saw  tlieir  own  poverty,  and  horrid  poUution  of  their  nature;  it  is  with  them, 
 as  it  was  with  the  apostle,  before  the  commandment  came,  they  are  alive  aud  beautiful  in 
 their  own  eyes. 
 
 Lucifer,  as  some  pretend,  is  one  of  the  chief  of  de%-ils,  who  is  called  also  the  king  of 
 pride.  If  so,  certainly  he  is  one  of  those  wicked  spirits  that  entered  into  this  person. 
 Now  what  but  infinite  power  can  throw  out  this  devil,  this  pride,  and  brmg  this  soul  to 
 the  foot  of  the  cross,  and  make  it  strike  its  swelling  sails  to  Jesus  Christ,  and  become 
 nothing  in  himself,  and  to  hate  and  loathe  his  own  righteousness,  by  reason  of  that  impurity 
 and  pollution  that  cleaves  to  every  best  duty  they  do  or  can  perform  ?  Thus  this  unclean 
 spirit  raises  up  strong  fortifications  against  the  way  of  salvation,  the  way  of  faith,  or  going 
 to  Jesus  Christ,  for  all,  as  poor  and  undone  sinners.  These  enemies,  in  hypocritical  and 
 self-righteous  persons,  stand  armed  in  the  breaches  of  nature,  (as  one  observes)  to  beat 
 off  all  assaults  of  the  gospel,  and  therefore  the  latter  state  of  these  persons  is  worse  than 
 the  first. 
 
 Thirdly,  Self-confidence  may  be  another  evil  spirit  that  is  entered  into  these  3.  a  seif-con- 
 persons,  and  which  renders  theii-  state  so  bad.  It  is  impossible  to  persuade  ^'*''"'  "J"'"'- 
 them  that  their  condition  is  nought  aud  damnable  :  you  may  (as  hinted  be- 
 fore) quickly  bring  a  vile  and  debauced  person  to  acknowledge  his  state  is  dangerous,  thout^h 
 there  is  no  turning  him  from  his  evil  coui-se  ;  yet  he  stands  not  upon  self-justification,  but 
 rather  readily  yields  to  you ;  if  you  deal  with  him  at  seasonable  time  with  wisdom,'  and 
 tell  him  he  is  a  very  wretched  creatui-e ;  I  know  I  am,  so  saith  he,  the  Lord  have  mercy 
 upon  me.  But  the  man  out  of  whom  the  debauched  devil  is  gone,  is  in  his  own  eyes  be- 
 come another  person,  a  seeming  saint,  one  that  hears  sermons,  prays,  and  gives  alms,  and 
 yet  not  renewed,  nor  his  evil  habits  changed.  0  it  is  no  easy  thing  to  bring  him  once  to 
 doubt  or  question  the  goodness  of  his  comlition,  he  blesses  God  lor  that  help  he  has  had 
 to  change  his  former  course  of  life ;  "  God,  1  thank  thee,  I  am  not  as  other  men,  nor  as  this 
 Publican  ;"  I  was  as  bad  as  others,  but  I  am  become  religious  ;  I  am  no  swearer,  whore- 
 monger, drunkard,  extortioner,  &c.  To  this  purpose  you  have  the  Pharisee  boasting  and 
 praising  God  ;  this  renders  his  state  lamentable  with  a  witness.  What  made  the  foolish 
 virgins  so  bold  as  to  go  forth  to  meet  the  bridegroom  ?  Was  it  not  that  confidence 
 they  had  that  their  condition  was  good  ?  "  A  wise  man,"  saith  Solomon,  feai-eth  and  de- 
 parteth  from  iniquity  ;  but  a  fool  rageth,  and  is  confident,"  Prov.  xiv.  16. 
 
 Foui-thly  ;  vain-glorj-  also  certainly  may  be  another  sin  this  person  is  be-  *■  a  "in- 
 come guUty  of.  The  design  of  God  in  the  gospel,  is  to  discover  how  vile,  help-  ?p?ri'tl"' 
 less,  and  wretched  all  men  naturally  are  in  themselves,  and  so  to  show  us  that  we  have 
 nothing  to  glory  in,  "  but  that  he  that  glorieth  might  glory  in  the  Lord,"  1  Cor.  i.  31.  But 
 these  persons  glory  in  their  seeming  ^ts,  parts,  learning,  knowledge,  and  external  privi- 
 leges :  they  are  like  those  of  old  who  cried  out,  the  temple  of  the  Lord,  or  the  church  of  God 
 are  we.  Poor  sinners  have  nothing  to  glory  in  unless  it  he  their  shame.  The  publican  cries 
 out,  "  Lord  be  merciful  to  me  a  sinner."  But  the  false  and  self-righteous  professor,  like 
 as  a  rich  man  glories  in  his  riches,  and  a  strong  man  glories  in  his  strength,  so  ho 
 
 3  D 
 
770  T!iE   PARABLE   OF   THE   tJNCLEAN   SPIRIT,  [sTJPPL. 
 
 glories  in  his  own  rightei-aisness,  in  liis  spiritual  attainments  and  seeming  sanctity. 
 This  vain-glorious  person  little  considereth  what  horrid  pollution  abides  still  in  his  heart, 
 for  which  he  is  accursed  by  tlic  law  of  God,  and  so  remains  till  he  hath  real  union  with 
 Christ,  and  is  brought  under  a  divine  change.  What  though  he  has  escaped  some  abomi- 
 nable evils  and  corruptions  of  his  life,  since  his  vicious  habits,  and  filthy  natui'e  is  not  chan- 
 ged, nor  he  sees  not  the  purity  of  the  law  of  God  ?  alas,  he  beholds  it,  as  only  forbidding  all 
 outward  acts  of  sm,  but  the  spu-ituality  of  it  was  never  opened  to  him,  for  if  it  had,  he 
 would  see  no  cause  of  glorying  in  himself,  but  contrariwise  would  soon  be  coiwnced  of  his 
 error  and  sad  mistake,  and  behold  liimself  an  undone  man,  and  cry  out  of  the  deceitful 
 nature,  turnings  and  windings  of  his  own  base  heart,  thoughts  and  affections,  and  that  great 
 disproportion  or  disagreement  to  the  perfect  rule,  or  how  far  he  is  from  that  holiness  and 
 rectitude  described  in  the  book  of  God.  It  amazed  Paul,  when  he  once  came  fully  to  un- 
 derstand tlie  law,  when  he  looked  on  all  the  parts  of  it,  not  only  on  the  grosser  sins  for- 
 bidden by  it,  but  on  the  rectitude,  the  holiness,  which  is  required  therein :  when  he  saw 
 the  law  discovered  lust  to  be  sin,  and  that  the  least  lust  of  the  heart  is  as  palpable  a 
 breach  of  it,  as  murder,  theft,  or  the  outward  act  of  adultery,  and  exposed  equally  to  the 
 ciu:se  of  it,  and  so  to  the  wrath  of  God  :  then  (saith  he)  "  sin  revived,  and  I  died,"  Eom. 
 vii.  9.  that  is,  as  to  any  hopes  of  life  and  salvation;  by  that  righteousness  which  before 
 he  gloried  in,  and  made  his  boast  of. 
 
 6.  A  spirit  of  Fifthly  ;  moreover,  formality,  it  may  appear  to  all,  from  hence  is  another 
 formality.  evil  that  does  attend  this  sort  of  men,  or  is  another  wicked  spuit  that  hath  pos- 
 session oft  heir  souls.  What  a  stir  did  the  Pharisees  make  about  ceremonies  ?  how  zealous 
 were  they,  like  some  now-a-days  for  outward  rituals  and  traditions  of  their  own  devising, 
 or  which  are  merely  human  ?  as  if  the  chief  part  of  religion,  and  the  sacred  worship  of  God, 
 consisted  in  external  forms,  rites,  and  ceremonies  ;  "  And  art  confident  (saith  the  apostle) 
 that  thou  thyself  art  a  guide  of  the  bhnd,  a  light  to  them  who  ai'e  in  darkness,  an  instructor 
 of  the  foolish,  a  teacher  of  babes,  which  hast  a  form  of  knowledge,  and  of  the  truth  in  the 
 Annotatora.  law,"  Piom.  ii.  19,  20.  A  scheme  or  system  of  notions,  a  compendious  model 
 method  which  is  artifically  composed,  such  as  tutors  and  professors  of  arts  and  sciences  do 
 read  over  again  and  again  to  then'  pupils  and  auditors  :  these  men  are  commonly  the  chief 
 enemies  to  the  power  of  rchgiou  and  godliness,  and  like  their  brethren  of  old,  great  per- 
 secutors of  God's  faithful  and  sincere  chilth-en,  whilst  they  ciy  up  tbeii'  external  forms, 
 considering  not  what  our  Saviour  saith,  that  "  God  is  a  Spu'it,"  John  iv.  24,  and  seeks 
 spiritual  worshippers  of  him,  not  formal,  not  external,  or  carnal  modes,  bodily  gestures, 
 consecrated  places,  attended  with  glorious  ceremonies,  sajing  over  a  few  prayers,  in  which 
 are  many  vain  repetitions,  not  minding  whether  their  matter  of  worship  be  of  divine  in- 
 stitution or  not,  nor  whether  they  perform  their  devotion  in  the  Spirit  of  Jesus  Christ, 
 flowing  from  a  rectified  nature,  and  from  sacred  principles  in  the  life  and  power  that  attends 
 all  sanctified  Christian  worshippers.  Others  of  the  same  sort  may  be  right  in  the  matter 
 of  worship,  seeming  to  hate  idolatry  and  all  superstition,  yet  wholly  resting  on  the  external 
 part  of  religion  and  godliness,  whose  state  may  be  as  dangerous  as  those  before  named  ; 
 thouch  in  this  they  seem  to  excel  them,  i.  e.,  the  first  miss  it  both  in  the  matter  of  lUvine 
 worship,  as  well  as  in  the  manner  of  it ;  they  are  zealous  for  the  traditions  and  command- 
 ments of  men  ;  as  they  are  formal  in  their  worship,  so  then-  form  is  not  that  form  of  doc- 
 trine once  delivered  to  the  saints  ;  it  is  not  thetme  form  of  godhness,  having  "  a  form  of 
 godliness,"  2  Tim.  iii.  5,  not  the  form ;  it  is  like  a  mask  or  vizard,  or  appearance,  an  ac- 
 cidental form  (as  one  observes  on  that  place)  it  is  a  devised,  or  an  human,  nay,  may  be 
 an  antichristian  form,  thinking  themselves  to  be  Christians,  and  the  only  worshippers  of 
 pretended  Christ,  and  cry  up  themselves  to  be  the  church,  and  yet  under  this  vizai'd  and 
 piety  are  very  \dcious,  empty  and  vain  ;  denying  the  power  of  godhness. 
 6.  A  legal  Sixthly,  The  vricked  spuit,  or  abominable  sin  that  some  of  these  men's 
 
 spirit.  souls  are  also  possessed  with,  is  legahty.     And  though  this  clearly  appears 
 
 by  what  I  have  already  said,  yet  I  shall  speak  a  little  more  fully  and  distinctly  unto  it. 
 All  that  these  persons  do  and  perform,  is  in  a  legal  spirit ;  and  that  I  may  show  you 
 what  I  mean  by  legality,  in  short  it  is  this,  i.  e.,  that  act  and  do  for  life,  look  upon  them- 
 selves to  be  under  a  conditional  covenant;  and  whilst  they  live  up  to  that  law  or  rule 
 which  they  judge  they  are  bound  to  observe  and  keep,  in  order  to  justification,  they  have 
 peace,  rendering  the  gospel  and  covenant  of  grace  (by  their  false  apprehensions  of  it)  no 
 better  than  a  legal  ministration  or  conditional  covenant,  as  was  hinted  before  in  respect 
 of  another  sort  of  men  :  for  like  as  the  Jews  of  old  acted  in  a  legal  spirit,  and  sought  to 
 be  justified  by  the  works  of  the  law,  so  these  perform  all  their  services  and  duties  in  the 
 
SEEM.    VI,]  THK   PATiABI.p;    OF    TIIR    l-XCLFAN    SPITUT.  771 
 
 same  spirit,  viz.,  not  from  life,  or  a  Jiviiie  principle  of  saving  faith,  but  for  life.  To  keep 
 the  commandments  of  God,  and  live  religiously,  is  absolutely  necessary.  But  then  this 
 must  be  done  from  a  renewed  nature,  and  flow  from  faith,  it  being  the  proper  effect  or 
 fi-uit  thereof;  but  to  strive  to  live  a  sober  and  holy  life,  and  obey  God's  precepts,  and  rest 
 upon  their  so  doing,  and  look  to  be  accepted  with  God,  and  justified  thereby,  is  that  which 
 too  miiny  of  this  sort  of  people  do,  ami  this  is  to  act  in  a  legal  spirit.  Possibly  a  mar.  may 
 say,  I  know  I  cannot  presently  keep  the  law,  but  I  will  do  (by  the  help  of  God)  what  I 
 can ;  and  wherein  I  through  weakness  do  transgress,  the  Lord  is  merciful,  and  I  trust  will 
 forgive  me.  But  let  them  remember  what  God  saith,  viz.,  "  that  he  will  in  no  wise  clear 
 the  guilty.  Moreover,  what  the  law  saith,  it  saith  to  them  that  are  under  the  law,  that  all 
 mouths  may  be  stopped,  and  the  whole  world  become  guilty  before  God,"  Kom.  iii.  19.  It  is 
 evident,  as  God  will  not  forgive  an  impenitent  person,  so  he  will  not  lorgive  the  penitent, 
 except  they  believe  in  Jesus  Christ.  J-  .An  un- 
 
 Seventhly,  Amongst  the  wicked  spuits  that  are  entered  into  this  man,  spirit  wfgns. 
 namely,  into  this  counterfeit  Christiau,  that  horrid  and  wicked  spirit  of  unbelief  must  not 
 be  left  out,  for  though  this  sin  of  sins  is  in  all  unconverted  persons,  yet  it  reigns  and  trium- 
 phs more  in  this  sort  of  people  than  in  others.  Profaue  persons  are  kept  up  by  a  false 
 faith,  depending,  as  tliey  will  tell  you,  on  the  death  and  merits  of  Christ,  though  it  is  only 
 cursed  presumption  in  them  ;  for  that  cannot  be  a  true  faith,  which  changes  not  the  heart 
 and  life  of  the  creature.  But  they  believe  not,  by  reason  of  love  to  their  sius,  which  tliey 
 not  as  yet  wilhng  to  forego.  But  these  believe  not  on  Christ,  because  of  that  love  which 
 they  have  to  their  own  seeming  righteousness,  which  in  point  of  trust,  hope,  and  depeud- 
 ance,  they  as  not  willing  to  forego.  These  men  place  that  hope  on  their  own  works  and 
 righteousness,  which  true  Christians  place  on  Christ,  and  so  unbelief  in  them  throws  Christ 
 quite  away,  they  having  no  need  of  him. 
 
 1.  What  is  unbelief,  but  an  actual  or  virtual  denial  of  the  truth  of  the  gospel,  wJien 
 men  do  not  assent  to  the  doctrine  of  it,  by  an  act  of  the  understauilmg  ? 
 
 2.  It  is  a  refusal  to  accept  heartily  of  Christ  ujion  the  terms  of  the  gospel,  Chamocic. 
 which  is  opposite  to  justifying  faith,  when  there  is  not  a  fiducial  motion  to  Christ  as  the 
 centre.  AVhen  Christ  the  only  foundation  and  chief  corner-stone,  is  laid  aside,  and  the 
 need  and  worth  of  him  not  beUeved.  This  sin  binds  all  the  guilt  of  all  their  old  and  new 
 sins  upon  their  souls,  it  is  a  sin  against  the  highest  goodness  of  God,  and  casts  contempt 
 upon  it ;  for  never  did  God  manifest  such  sovereign  goodness  unto  his  creatures,  as  in  Je- 
 sus Christ.  God  hath  said,  there  is  no  hfe,  no  salvation  any  other  way,  but  Acts  iv.  12. 
 by  tne  Lord  Jesus.  But  these  men  do  not  assent  to  this  truth,  do  not  believe  the  report  God 
 hath  given  concerning  the  want  of  perfect  righteousness  and  regeneration,  and  self-debasement, 
 &c.  Nay,  they  seem  to  contracUct  the  w^ill  of  God,  by  their  going  about  to  estabhsh  Rom.  x.  Hi. ' 
 their  own  righteousness,  and  so  not  submitting  to  the  righteousness  of  God.  In  a  word,  it  is  a 
 denying  of  Christ,  and  a  disesteemmg  the  price  of  his  blood,  as  it  also  reflects  on  the  wisdom 
 of  God,  in  fixing  on  this  way  to  save  sinners.  It  is  an  invaluating  the  excellency  of 
 Christ's  person,  blood,  and  merits.  As  faith  counts  all  things  dung  in  comparison 
 of  Clu-ist ;  so  unbelief  accounts  the  person,  offices,  and  doctrine  of  Christ,  but  as 
 dung  in  comparison  of  the  excellency  of  self-righteousnes,  self-wisdom,  self-  p,,i,.  m,  s, 
 sufficiency,  &c.     These  men  are  the  worst  negiectors  of  the  great  salvation,     «.  '»• 
 
 they  do  not  only  neglect  it,  but  slight  and  contemn  it,  there  being  ui  their  thoughts  not  any 
 need  to  look  for  salvation  tiiis  way.  They  that  sin  against  the  law  fly  to  the  gospel,  but  these 
 sin  against  the  cure  held  forth  and  extended  in  the  gospel.  "Wliither  must  these  fly,  since  there 
 remains  no  more  sacrifice  for  sm  ?  If  this  be  slighted,  no  other  way  or  means  is  ordained  for 
 salvation.  Such  who  refuse  the  covenant  of  grace,  and  depend  on  the  covenant  of 
 works,  how  woful  is  their  condition  ?  And  what  hope  a  law  often  transgressed  can 
 give  a  malefactor,  is  (saith  a  worthy  person)  easy  to  imagine.  Millions  have  iierished  by 
 it,  none  can  be  secured  by  it,  as  none  ever  by  it  were  or  could  be  saveil.  At  first  th'ese  persons 
 transgressed  against  the  rule,  but  now  they  transgress  against  the  nilc  and  remedy 
 too.  None  but  unbelievers  are  despised  by  God,  none  but  these  shall  taste  of  his  wrath 
 and  divine  vengeance;  this  is  the  condemning  sin,  this  is  Satan's  strongest  hold,  hither 
 he  retreats  after  all,  and  here  he  keeps,  as  in  chains,  his  miserable  captive.  "  He  that  be- 
 lieves not,  shall  be  damned,"  Mark  xvi.  16.  And  what  is  faith  but  a  going  out  of  a  man's 
 Bclf  to  Christ  for  life  and  righteousness,  as  a  poor  wretched  and  miserable  sinner  ?  But 
 these  men  now  see  not  themselves  to  be  in  such  a  state,  these  are  h}'pocrites. 
 
 Hypocrisy  is  opposed  to  that  inward  simplicity  of  the  heart,  and  all  counterfeit  profes- 
 sors are  guilty  of  it,  though  all  do  not  act  the  part  of  an  hj^pocrite  with  an  intention,  i.  e., 
 
 3  I)  2 
 
772  Tin--.   PARABLE   OF   THE  UNCLEAN   SPIRIT.  [siTPPL, 
 
 are  not  convinced  tla'y  nic  hypocrites.  Some  deceive  their  own  hearts,  they  are  the 
 grosser  sort,  then  their  hearts  deceive  them,  therefore  most  to  be  pitied  ;  a  man  may 
 doubtless  be  an  hypocrite,  and  he  may  not  know  it,  he  may  go  on  in  a  way  of  duty,  and 
 do  all  things,  as  he  thinks,  exactly  according  to  the  letter  of  the  word,  and  in  upriglitncss, 
 Matt.  25.         as  he  may  judge,  and  yet  be  unsound ;  certainly  thus  it  was  with  the  foolish 
 
 virgins. 
 Characters  Hypociites  may  be  nevertheless  discerned,  our  Saviour  hath  given  the  cha- 
 
 of  an  hypo-      racter  of  them. 
 
 1.  They  are  commonly  most  zealous  from  the  lesser  things  of  religion,  i.  e., 
 for  "  paying  tithes  of  mint,  anise,  and  cummin,  but  neglect  the  weightier  things  of  the  law, 
 judgment,  mercy,  faith,  and  the  love  of  God,"  Matt,  xxiii.  23,  24.  "  They  strain  at  a 
 gnat,  and  swallow  a  camel,"  Luke  xi.  42.  They  make  a  stir  about  sxtenial  rights,  ob- 
 servation of  days  and  meats,  but  to  the  power  of  religion  and  godliness  are  strangers,  and 
 experience  nothing  of  a  divine  change  on  their  souls. 
 
 .2.  As  they  lay  the  gi-eatest  stress  upon  the  least  things,  so  they  are  commonly  partial 
 in  their  pretended  obedience  ;  they  lay  hard  things,  "  Or  heavy  burdens  upon  others,  but 
 they  themselves  will  not  touch  them  with  one  of  their  fingers,"  Matt,  xxiii.  4.  What  they 
 preach  and  press  on  others,  they  do  not  "themselves,  they  will  not  obey  Christ,  nor  follow 
 him  in  the  hardest  things,  nor  do  they  obey  in  love. 
 
 ■-^.  They  are  commonly  finding  faults  in  other  men,  "  Can  s])y  the  mote  in  their  bro- 
 ther's eye,  but  cannot  see  the  beam  that  is  in  their  own,"  Matt.  vii.  3.  As  it  is  a  sign  of 
 notorious  hypocrisy,  and  imjuulence,  to  censure  and  judge  others  for  those  sins  which  men 
 live  in  themselves,  so  it  is  a  sign  of  the  like  hypocrisy,  to  spy  faults  in  others,  and  reproach 
 them  for  those  faults,  and  yet  the  person  is  guilty  of  worse  himself.  What  they  preach 
 and  press  on  others,  they  do  not  themselves,  they  will  not  follow  Christ  in  the  most  hard 
 and  difficult  things  of  religion,  but  pick  and  choose ;  will  do  some  things  that  they  like  of, 
 and  not  only  neglect  others,  but  quarrel  with  them  who  contend  for  it,  and  fiiithfuUy  sub- 
 ject to  Christ  in  it.  And  as  they  are  not  universal  in  their  obedience,  so  they  do  not  obey 
 in  love,  nor  do  they  obey  always  as  sincere  Christians  do,  as  David  iutimateth. 
 
 4.  They  are  generally  very  confident  touching  the  goodness  of  their  own  condition, 
 not  questioning  their  salvation,  thus  were  the  Pharisees ;  they  judged  others  were  in  a 
 damnable  state,  but  as  touching  themselves,  did  not  doubt  but  they  were  the  only  people, 
 and  blessed  God  they  were  not  as  other  men  ;  whereas  a  true  Christian  is  full  of  fears  and 
 doubts  about  the  truth  of  grace  received,  and  goodness  of  his  condition.  , 
 
 5.  They  are  vain-glorious,  do  what  they  do  to  be  seen  of  men  ;  like  the  Pharisees, 
 "  They  love  the  praise  of  men,  more  than  the  praise  of  God,"  John  xii.  43.  Their  hopes 
 are  kept  up  by  the  good  opinion  others  have  of  them  ;  they,  like  their  predecessors,  "love 
 greetings  in  the  markets,  and  uppermost  rooms  in  feasts,  and  to  be  called  of  men  Rabbi," 
 Matt,  xxiii.  6,  7.  They  also  are  subject  to  envy,  or  have  their  hearts  rise  against  such, 
 who  they  hear  outdo  them,  and  would  be  looked  upon  as  the  chiefest  of  men ;  in  learning, 
 and  wisdom. 
 
 6.  They  are  commonly  very  zealous  to  make  men  proselytes  to  their  own  notions  of 
 Matt,  xxiii.  rehgion,  though  may  be,  false  and  corrupt  notions.  But  if  they  can  but  bring  a 
 '^'  person  to  receive  theirprinciples,  and  external  ordinances,  then  they  glory,  though 
 hereby  he  is  made  twofold  (perhaps  sevenfold)  more  the  child  of  hell  than  before ;  the  poor  de- 
 ceived wretch  thinkingthis  changeof  religionisa  true  conversion, andsoneverlooksoutforany 
 other,  but  speaking  peace  to  his  own  soul,  judging  all  is  well  within.  They  doubt  not  but  they 
 have  religion  enough  when  it  doth  commend  them  to  men,  and  are  taken  for  saints  by 
 saints  ;  their  greatest  labour  is  to  keep  up  their  name  and  credit  in  religion  ;  so  that  they 
 may  pass  unsuspected  amongst  their  fellow-creatures,  or  have  the  approbation  of  men,  and 
 if  none  can  charge  them  justly  with  any  immoral  actions,  they  rest  satisfied,  whereas  the 
 greatest  care  of  a  true  child  of  God  is  so  to  walk  and  labour,  that  he  may  be  accepted  of 
 God,  and  have  his  approbation. 
 
 7.  Self  is  commonly  in  the  bottom.  In  all  they  do,  they  aim  not  at  the  glory  of  God, 
 but  have  a  carnal  design,  self-advantage,  or  self-applause,  &c.  This  moves  and  quickens 
 them,  and  animates  them  in  all  they  perform  in  religious  services  ;  and  if  they  miss  of  their 
 end,  be  it  what  it  will,  they  soon  are  weary,  and  grow  cold  and  flat  in  their  spirits,  and  become 
 quan-elsome,  and  seek  offences,  and  disturb  the  peace  of  the  chiuxh  to  whom  they  belong. 
 
 8.  Moreover,  they  are  not  the  same  at  home,  which  they  are  abroad  ;  not  in  private 
 what  they  seem  to  be  in  public  ;  may  be  seldom  pray,  either  in  their  fiimily  or  closet ;  or 
 if  they  do,  it  is  with  little  zeal,  enlargedneps,  or  affection  to  God. 
 
SERM.    VI.]  THE    iAIiABLE    OF    THE    INCLEAN    SPIRIT.  773 
 
 APPLICATION. 
 
 This  may  inform  us  of  the  cause  and  reason  there  is  so  great  reproach  brought  upon 
 religion,  and  on  the  ways  of  God,  and  on  the  people  of  God,  by  some  who 
 profess  the  gospel.  Alas,  many  of  them  who  are  called  saints,  who  infonn»t.  i. 
 we  may  tear  are  but  counterfeit  Christians,  such  who  never  experienced  a  true  work  of 
 grace  ;  they  may  have  knowing  heads,  but  unsanctified  hearts.  And  from  hence  it  is  there 
 are  so  many  proud  persons  in  many  congregations,  who  with  brazen  foreheads  will  brave 
 it  out,  with  impudent  faces,  in  the  presence  of  Christ's  faithful  ministers  ;  and  though  re- 
 proved, and  told  of  their  cursed  pride  and  abominable  dresses,  high  and  shameful  towers, 
 hateful  to  God  and  good  men,  yet  reform  not,  will  not  deny  themselves  of  their  lilthy  lusts, 
 though  the  name  of  God  and  religiou  is  exposed  to  great  reproach  and  contempt  thereby, 
 and  the  hearts  of  sincere  Christians  wounded,  and  mom-n  for  it  bitterly  before  the  Lord. 
 If  they  had  but  a  spark  of  true  gi'ace,  could  they  ever  stand  it  out  thus  against  the  gun- 
 shot of  heaven  ?  How  fearless  do  they  seem  under  the  rattling  peals  of  thunder  of  hea- 
 ven ?  They  regard  not  the  whetted  sword  of  the  Almighty,  nor  the  bending  of  his  dread- 
 ful  bow  ;  nor  mind  the  arrows  that  are  just  upon  the  string,  God  being  ready  to  send  forth 
 his  anger  with  fury,  and  his  rebukes  in  flames  of  fire. 
 
 lloreover,  from  hence  it  is  also  there  are  so  many  covetous,  earthly  and  informat.  2. 
 hard  hearted  professors  and  members  in  churches.  Alas,  you  may  tell  them  of  this  abom- 
 inable sin  a  thousand  times  over,  and  all  to  no  purpose ;  their  hearts  (it  is  to  be  feared)  are 
 set  upon  their  covetousness,  they  love  the  world  more  than  the  word,  nay,  more  than  God 
 or  Jesus  Christ ;  and  yet,  under  a  cloak  of  religion,  shelter  themselves  as  if  all  was  well, 
 and  they  good  Christians.  And  because  they  covet  no  man's  goods  but  their  own,  and  so 
 are  not  guilty  of  theft,  they  conclude  they  are  not  chargeable  with  this  sin  of  siatt.  xxv. 
 covetousness ;  though  Christ's  poor  members  are  not  regarded,  the  naked  are  '*'■''  ''■'■ 
 not  clothed,  nor  the  hungry  fed,  nor  the  sick  visited.  They  will  give  sometiiing  it  is  true, 
 but  not  according  to  the  need  and  necessity  of  the  poor,  nor  according  to  their  ability  ;  nor  is 
 it  out  of  love  to  Christ,  nor  to  his  poor  saints  neither,  tliey  give  what  they  do  give,  but  may 
 be  to  free  themselves  from  reproach,  or  to  quiet  their  own  consciences.  And  hence  it  is 
 likewise  there  are  so  many  whisperers,  tattlers,  and  backbiters  in  congregations,  and  so  con- 
 sequently so  much  trouble  and  disorder  in  our  churches.  Though  godly  Christians  may  be 
 guilty  of  great  disorders  and  many  iufirraities ;  yet  I  am  persuaded,  were  there  not  many 
 false  and  deceitful,  carnal,  and  hypocritical  professors,  it  would  never  be  as  it  is.  What 
 makes  the  best  design  that  ever  was  among  us  for  the  promoting  the  interest  of  Christ,  and 
 good  of  the  churches,  so  neglected,  and  like  to  sink  in  the  bud,  but  the  great  discourage- 
 meut  these  sort  of  people  lay  it  under  ?  They  have  no  mind  to  such  a  good  and  great  work, 
 they  are  for  enriching  themselves,  and  to  lay  into  their  own  coffers  and  treasuries,  but  not  to 
 cast  into  Christ's  treasury.  And  this  evil  example  of  theii's,  lays  a  temptation  on  sincere 
 and  upright  men  and  women.  What  do  such  and  such  do  ?  they  are  far  richer  than  I,  and 
 they  will  do  nothing.  To  these  let  me  speak  one  word  :  why,  will  you  do  no  more  for  God, 
 because  some  who  love  him  not  will  do  nothing?  Alas,  you  had  need  do  the  more-  lam 
 persuaded  you  would  not  willingly  be  found  foolish  vu-gins  in  the  day  of  Christ.  How  do 
 you  know  but  these  very  men  shall  be  found  to  be  such,  who  value  the  gratifying  of  a  base 
 lust,  above  the  discharging  a  holy  and  acceptable  duty  to  Christ  ?  who  give  more  to  deck 
 and  adorn  their  houses,  and  please  the  lust  of  their  children,  than  they  will  give  to  promote 
 the  gospel,  and  recover  the  languishing  interest  of  .Jesus  Christ  that  is  in  our  hands.  And 
 may  not  this  be  the  reason  our  assemblies  are  so  thin  on  lecture-days  ?  is  it  not  because  the 
 hearts  of  the  people  are  not  right  with  God  ?  Can  godly  Christians  be  always  under  the  same 
 temptation  ?  Can  sin  predominate  in  them,  ami  ihey  act  thus  habitually  to  the  scandal  of 
 tlieir  sacred  religion  ?  Can  sin  be  in  the  affections  of  saints,  because  there  are  some  infir- 
 mities in  their  conversations  ?  Is  not  a  true  child  of  God  quickly  convinced  of  his  fault  ? 
 and  doth  he  not  straitway  reform  ?  But  this  is  a  constant  course  of  evil,  and  wilfully  per- 
 sisting in  it ;  nay,  and  ye  shall  incur  their  displeasure  perhaps,  if  you  deal  plainly  with  them. 
 Sure  Christ  is  at  the  door.  Now  the  kingdom  of  heaven  may  certainly  be  compared  to  tea 
 virgins,  five  wise,  and  as  many  foolish,  Kead  the  latter  end  of  .Matt.  .\xiv.,  and  the  begin- 
 ning of  the  25th  chapter.  Multitudes  of  foolish  virgins,  it  is  to  be  feared,  are  now  got  into 
 the  church,  as  Christ  signifies  it  would  be  a  Little  before  his  coming,  whose  latter  end  will  be 
 worse  than  the  first. 
 
 Tills  also  reproves  those  who  foment  such  notions,  and  strive  to  distil  them    Reproof  i. 
 into  the  minds  of  people,  that  are  absurd,  and  tend  to  blind  and  ruin  mens  Souls,  telling  them 
 
774  TUE   PARABLE    OF    Till-:    UNCLrAN    SPIRIT.  [sUPrl.. 
 
 they  are  in  the  covenant  of  grace,  and  cliiuxh-members  by  their  parents'  faith,  and  have  the 
 seal  of  the  covenant ;  yet  I  coiJd  never  learn  what  it  doth  seal  or  make  firm  to  them  ;  for 
 a  seal,  all  know,  usually  makes  sure  all  that  is  contained  in  the  said  covenant.  Shall  they 
 miss  of  the  blessings  of  the  covenant  of  grace,  who  have  it  sealed  to  them  ?  Alas,  hereby 
 it  is  to  be  feared,  many  think  they  are  in  a  good  condition,  though  never  united  by  saving 
 faith  to  Jesus  Christ.  Can  it  seal,  and  not  seal  covenant-mercies  to  them  ?  Or  can  they 
 perish  after  they  are  in  the  covenant,  and  have  the  seal  of  it  ?  Cu-cumcision  was  a  seal  it 
 is  true,  "  of  that  faith  Abraham  had,  being  yet  uneircumcised,"  Kom.  iv.  11,  12.  It  was 
 not  a  seal  of  that  faith  which  he  had  not,  but  of  the  faith  which  he  had ;  and  therefore  it 
 coidd  not  he  a  seal  to  his  male-infants  of  the  righteousness  of  their  faith  which  they  had, 
 being  yet  uneircumcised,  because  they  had  no  such  faith  before  cu-cumcision,  as  to  believe 
 in  God,  and  to  have  it  imputed  to  them  for  righteousness,  as  had  Abraham  their  father,  to 
 whom  circumcision  was  only  called  a  seal  of  the  righteousness  of  the  faith,  "  which  he  had, 
 yet  being  uneircumcised,  and  that  he  might  be  the  father  of  all  them  that  believe,"  ver.  1. 
 It  was  a  seal  to  him  of  the  latter  blessing  as  well  as  the  former ;  for  the  promise  that  he 
 shoidd  be  the  heir  of  the  world,  the  apostle  shows  was  not  through  the  law,  nor  in  or  through 
 circumcision,  nor  had  any  that  dignity  conferred  upon  them  but  Abraham  only,  which  clearly 
 shows  circumcision  did  not  appertain  to  the  covenant  of  faith. 
 
 Kcproof  2.  Likewise  it  may  reprehend  another  sort,  who  tell  the  people  they  were  made 
 
 "  the  children  of  God,  members  of  Christ,  and  inheritors  of  the  kingdom  of  heaven,"  in  their 
 baptism,  or  rather  rantism.  0  the  danger  of  this  pernicious  doctrine  !  How  many  flatter 
 themselves  with  the  hopes  of  heaven  from  this  false  foundation,  thinkinrj  they  sucked  in  the 
 true  faith,  and  true  religion,  with  their  mother's  milk,  and  were  made  Christians  by  a  priest's 
 scattering  a  little  water  on  their  faces  when  babes,  though  they  live  in  all  manner  of  horrid 
 sins,  and  are  enemies  to  the  hfe  and  power  of  godliness  ?  This  is  a  way  of  making  Cln-is- 
 tians  which  Christ  and  his  apostles  never  taught ;  and  it  is  a  heahng  of  the  hurt  of  the 
 people  slightly,  taking  them  off  from  seeking  after  grace  and  true  regeneration  ;  for  if  they 
 were  made  tnie  Christians  then,  regenerated  then,  doubtless  their  state  is  good  ;  and  so 
 it  is  to  be  feared,  thousands  of  them  conclude,  and  never  doubt  of  their  salvation. 
 Reproof.  3.  Moreover,  it  reproves  all  who  rest  on  morality  ;  who,  because  they  live  a 
 
 sober  life,  and  pay  every  man  his  own,  doing  justly,  &c.,  conclude  all  is  well,  yet  look  after 
 no  other  religion.  And  it  also  as  much  reprehends  those  who  boast  of  their  knowledge 
 and  spiritual  attainments,  they  conclude  their  state  is  good,  because  they  are  members  of 
 a  true  cLurch,  and  have  been  baptized  indeed,  and  break  bread,  read  and  pray  in  their 
 families,  and  discharge  all  other  external  duties  of  religion,  but  rest  wholly  upon  these 
 things,  and  never  were  brought  to  be  poor  in  spirit,  nor  obtain  real  union  with  Christ,  but 
 are  ignorant  of  the  faith,  of  the  operation  of  God.  What  means  the  pride  of  some  ?  their 
 eartldiness,  contention,  whispering,  backbiting,  want  of  love,  divisions,  &c.,  shutting  their 
 eyes  at  further  light,  and  discovery  of  truth  ?  0  look  about  you  for  the  Lord's  sake,  lest 
 after  all  your  high  profession  and  hopes  of  heaven,  you  do  not  at  last  drop  down  to  hell. 
 
 Lastly.  It  reproves  all  such  nice  and  scrupulous  persons,  who  seem  to 
 Reproof.  4.  make  it  their  chief  business  to  render  all  odious  who  are  not  of  their  own 
 Doth  God        fantastical  humour ;  women  must  not  wear  a  bit  of  lace,  &c.,  nor  a  gold 
 
 allow  of  no-  .  '  .     .  ,  1  /       1      J 
 
 thing  for  or-  nng,  nor  men  wear  a  penwig,  though  never  so  short  and  modest,  (and  ad- 
 
 nament.  vised  to  do  it  by  able  physicians,  for  their  health"  sake)  because  the  apostle 
 
 immodest  saith,     "  It  is  a  shame  for  a  man  to  wear  long  hair  ;"  therefore  they  run  into 
 
 and  tantasti-  extremes,  and  cut  their  hair  close  to  their  ears,  and  so  disguise  themselves, 
 
 eai  garbs  and  ■  \ 
 
 dresses  are  and  ceusure  Others  as  guilty  of  great  abomination,  (who  will  not  imitate  them) 
 amUo'bea.b-  ^^  ^  t^e  main  points  of  religion  lay  in  these  foolish  formalities  and  niceties, 
 ominated.  and  as  if  none  were  to  be  taken  for  godly  Christians,  but  such  who  are  just 
 of  their  height,  and  length,  and  breadth,  and  conform  to  them  in  these  small- 
 er things  [that  may  be  lawfid  notwithstanding  what  such  say  ;)  and  render  those  oiUous, 
 who  are  better  than  themselves,  even  as  such  who  hate  instruction,  and  cast  God's  word 
 behind  them,  &c.  These  men  seem  to  bear  the  exact  image  of  the  Pharisees  of  cdd  !  and 
 though  they  thus  strain  at  a  gnat,  yet  at  the  same  time  seem  to  swallow  a  camel.  For  one  of 
 this  sort  will  be  found,  it  is  to  be  feared,  guilty  of  horrid  lies  and  slanders,  backbiting  and 
 reproaching  his  neighbom-s,  seendug  to  be  Med  with  malice  and  envy,  rendering  a  great 
 body  or  multitude  of  godly  Christians  odious,  whom  Christ  loves,  I  am  persuaded  it  would 
 be  better  with  the  churches,  if  many  were  severed  from  them.  But  0  how  seldom  have 
 any  been  dealt  with,  either  for  pride  or  covetousuess  !  as  if  it  were  not  possible  to  find 
 out  such  offenders  as  well  as  others. 
 
SERM.   VII.]  THE  PARABLE   OF   THE   UNCLEAN   SPIEIT.  775 
 
 Moreover,  it  sharply  reproves  those  preachers  whose  great  business  it  is  to  Reproof,  c. 
 bring  men  into  a  \'isible  profession,  and  make  them  members  of  churches,  whose  preaching 
 tends  more  to  bring  persons  to  baptism,  and  to  subject  to  external  ordinances,  than  to  show 
 tbem  the  necessity  of  regeneration,  faith,  or  a  changed  heart.  For  the  Lord's  sake  take 
 heed  what  you  do,  if  you  would  be  pure  from  the  blood  of  all  men.  We  too  often  see 
 when  people  are  got  into  churches,  they  conclude  all  is  well ;  and  when  conversion  is 
 preached,  they  do  not  thing  it  concerns  them,  but  others  who  are  openly  profane  ;  and 
 tlius  they  come  to  be  blinded,  may  be  to  their  own  destruction ;  and  if  their  blood  do  not 
 lie  at  some  of  your  doors,  it  will  be  well.  I  am  afraid  some  uow-a-days  like  the  Pharisees,  may 
 be  said  to  compass  sea  and  land  to  make  proselytes,  but  when  made,  they  are  twofold 
 more  tlie  children  of  hell  than  before,  as  our  Saviour  intimates. 
 
 It  may  also  put  us  all  upon  a  strict  examination  of  our  own  hearts,  lest  we     Examinat. 
 should  be  fuimd  some  of  these  false  and  counterfeit  Chi-istians.      And  that  we  may  clear 
 oureelves  in  this  matter,  consider. 
 
 1.  Were  you  ever  thoroughly  convinced  of  your  sinful  and  lost  condition     sincerity 
 by  nature,  and  of  that  horrid  evil  there  is  in  sin  ?  Did  you  ever  see  sin  as  the     described, 
 greatest  evil  most  hateful  to  God,  not  only  of  the  evil  effects  of  sin,  but  also  of  the  e\Tl 
 nature  of  sin ;  not  only  as  it  has  made  a  breach  between  God  and  man,  but  has  it  also  de- 
 faced the  image  of  God  in  man,  and  made  us  like  the  devil,  filling  our  minds  vrith  enmity 
 against  God,  godliness,  and  good  men. 
 
 2.  Is  there  no  secret  sm  lived  in  and  favoui-ed,  the  eril  habit  never  being  broke  ?      Is 
 not  the  world  more  in  your  affections,  desires,  and  thoughts,  than  Jesus  Christ  ? 
 
 3.  Are  you  willing  to  suffer  and  part  with  all  that  you  have,  rather  than  sin  agamst  God? 
 Do  you  see  more  evil  in  the  least  sin,  than  in  the  greatest  suffering  ? 
 
 4.  Do  you  as  much  desire  to  have  your  sins  mortified  as  pardoned,  if  so,  it  appears  you 
 are  sincere,  and  no  hypocrite ;  and  thus  I  close  with  this  parable. 
 
 PARABLE 
 
 OF   THE 
 
 BARREN   EIG-TREE   OPENED. 
 
 SERMON    VII. 
 
 He  spake  also  this  parable,  a  certain  man  had  a  fig-tree  planted  in  his  vineyard,  and  he  came 
 
 and  sought  fruit  thereon,  and  found  none. 
 Then  said  he  unto  the  dresser  of  the  vineyard,  behold,  these  three  years  I  come  seclcing  fruit  on 
 
 this  fig-tree,  and  find  none,  cut  it  down,  why  cumhere'h  it  the  ground  ? 
 And  he  answered,  and  said  unto  him.  Lord,  let  it  alone  thisyear  also,  till  I  shall  dig  about  it 
 
 and  dung  it,  ... 
 
 And  if  it  bear  fruit,  well,  and  if  not,  thou,  skalt  cut  it  down. — Luke  3uii.  6 — 9. 
 
 In  speaking  unto  this  parable  I  shall  in  my  usual  method, 
 
 1.  Open  the  scope  of  it. 
 
 2.  Explain  the  terms. 
 
 3.  Observe  several  points  of  doctrine,  and  prosecute  them  distinctly,  as  the  Lord  may 
 assist  me. 
 
 4.  Apply  the  whole. 
 
 1.  In  the  first  verse  of  this  chapter,  our  Saviour  takes  notice  of  Herod's  ^^^  ,copeof 
 cruelty.  »•>'  p»J*°'« 
 
 2.  He  also  mentioneth  that  fearful  judgment  which  befel  eighteen  men,  on  "p*"'  ■ 
 whom  the  tower  in  Siloam  fall  and  slew  them. 
 
776  THE   PAKABLE  OF   THE   UNCLEAN   SPIRIT.  [sUPPL. 
 
 3.  And  from  hence  he  exhorteth  them  all  to  repentance,  showing  that  they  might  not 
 be  greater  sinners  than  otherp  who  suffered  such  things ;  and  though  perhaps  it  might  be 
 their  sins  that  brought  those  judgments  upon  them  ;  yet  if  those  to  whom  he  preached  did 
 not  believe  in  him  and  repent,  he  shows  thnt  they  must  expect  far  worse  punishment,  even 
 eternal  wrath  and  vengeance  to  be  poured  forth  upon  them ;  think  you  (as  if  our  Lord  should 
 say)  that  your  state  is  good,  because  ye  arc  "  Abraham's  seed,"  and  enjoy  many  external 
 churdi  privileges,  and  are  spared,  and  God  doth  not  execute  present  judgments  upon  you, 
 no,  no,  this  will  do  you  no  good,  since  you  are  a  company  of  barren,  and  unprofitable 
 persons  ;  though  you  are  planted  in  the  Jewish  church  f  which  was  then  the  vineyard  of 
 God)  and  trust  that  that  you  are  righteous,  and  the  only  happy  people,  yet  are  you  hkely 
 to  perish  eternally  for  all  this ;  and  now  to  convince  them  of  theur  great  danger  in  this 
 respect,  he  brmgs  in  this  parable. 
 
 "  A  certain  man  had  a  fig-tree  planted  in  his  vineyard,"  &c. 
 
 1.  From  the  scope  of  the  parable  thus  opened,  we  may  note, 
 
 Doct.  1.  That  temporal  judgments  inflicted  on  some  persons,  should  excite  others  to 
 fear  God's  divine  wrath  and  vengeance.  Alas,  some  are  ready  to  cry  out,  0  what  wrath, 
 what  judgments  are  fallen  upon  such  and  such  persons  !  and  thus  bewail  theur  condition, 
 when  perliaps,  though  they  suffered  on  earth,  yet  might  be  happy  for  ever;  and,  at  the 
 same  time  these  very  persons  (who  seem  affected  with  the  state  of  those  who  suffered 
 Some  that  temporal  judgments)  are  in  a  far  worse  condition  as  to  their  eternal  state  ;  for 
 suffer  great  evident  it  is,  that  many  gracious  persons  have  been  born  and  endured  most 
 Sere^msy"'  Severe  punishment  on  earth,  as  the  blessed  martyrs  who  are  now  glorified  in 
 be  eternaUy  heaven.  And  many  others  also  have  borne  bitter  things  here,  though  not  by 
 *^''^'  martyrdom,  as  holy  Job,  &c. 
 
 As  a  a  trial  of  their  faith,  and  other  graces ;  and  some  for  their  sins,  &c. 
 
 Poet.  2.  No  persons  ought  to  be  rash  to  censm-e  others  on  whom  temporal  judgments 
 befal.     There  is  no  knowing  either  love  or  hatred  by  anything  that  is  under  the  sun. 
 
 Dost  thou  hear  of  any  judgment  fallen  on  such  or  such  a  man.  Tremble,  for  thou 
 knowest  not  but  in  a  short  time,  as  bad,  or  worse  may  befal  thee ;  every  judgment  which 
 falls  upon  any  person,  caUeth  aloud  upon  all  sinners  to  repent,  lest  they  also  perish  ;  and 
 that  not  only  on  earth,  but  also  in  hell  for  ever ;  thou  art  a  sinner,  and  perhaps  a  greater 
 than  such  who  were  taken  away  by  sudden  death,  or  in  an  unusual  manner  with  a  fearful 
 stroke ;  and  God  is  angi-y  with  thee  as  well  as  with  them,  and  may  make  thee  an  example 
 of  his  wrath  and  judgment,  as  he  hath  others  ;  if  not,  yet  be  not  rash  to  judge  them,  nor 
 be  thou  an  idle,  or  careless  spectator  of  the  theatre  of  God's  judgments.  So  much  as  to 
 the  scope  of  this  parable. 
 
 becondly.  We  shall  proceed  to  explain  and  open  the  parts  and  terms  contained  in  it. 
 
 1.  "  A  certain  man ;"  by  this  certain  man  is  meant,  or  intended  the  great  God ;  God  is 
 sometimes  called  a  certain  king,  also  sometimes  a  man,  yea,  an  husbandman;  "my  Father 
 is  an  husbandman,"  Matt.  xxii.  2,  John  xv.  1.  Though  God  be  a  Spirit,  immense,  in- 
 finite, of  and  from  himself,  and  incomprehensible,  yet  he  is  sometimes  compai-ed  to  a  man 
 that  hath  a  vineyard,  "  that  had  a  fig-tree  planted  in  his  vineyard." 
 
 "  A  vineyard  ;"  by  vineyard  is  here  meantthe  church  of  God ;  and  wherefore  the  church 
 is  compared  to  a  vineyard,  we  have  in  opening  other  parables  showed ;  but  yet  take  a  few 
 things  upon  this  account  here. 
 
 1.  A  \ineyard  is  a  select,  or  choice  piece  of  ground  taken  out  of  other  common  ground, 
 designed  by  the  owner  for  some  special  use. 
 
 Even  so  God  hath  taken  his  church  out  of  Ihe  field  of  this  world,  or  from  the  rest  of 
 mankind,  who  lie  barren,  like  the  waste  wilderness,  for  some  special  and  peculiar  use  and 
 design. 
 ~"~  2.  A  vineyard  is  walled,  or  fenced  in,  so  is  God's  vineyard,  "  he  made  a  wall  about  it," 
 Isa.  v.  1,  2.  The  ebmxh  of  God  is  "  a  garden  enclosed,"  Cant.  iv.  12,  and  not  only  the 
 church  in  general,  but  every  member  thereof  particularly  is  walled  in.  "  Hast  thou  not 
 made  an  hedge  about  hmi,  and  about  all  that  he  hath  on  every  side,"  Job  i.  10.  The 
 church  (and  every  particular  beUever)  hath  many  enemies,  and  are  in  the  midst  of  dangers, 
 why  else  need  there  be  a  hedge  or  wall  about  them  ;  alas,  none  in  the  world  are  more  en- 
 vied and  spited,  and  exposed  to  danger  than  God's  people  are  by  Satan,  and  wicked  men, 
 therefore  God  walls  or  hedges  them  in  on  every  side.     And, 
 
 1.  God  liimself  more  immediately  protecteth  them,  oris  a  guard  to  them  by  his  special 
 providence,  by  his  power,  wisdom,  love,  care,  and  faithfuluess. 
 
 2.  lie  employs  his  holy  angels  to  protect  and  preserve  his  church,  and  all  that  dwell 
 
SEHM.   %7I.]  THE   PARABLE   OF   THE   B.VRUEN   FIG-TREE.  777 
 
 therein ;  "  the  angels  of  the  Lord  encamp  rou.ul  about  them  that  fear  him,"  Psal.  xxx\i. 
 7.  What  a  glorious  guard  had  the  prophet  Elias  round  about  him,  when  iu  great  danger. 
 Angels  are  compared  to  fire,  and  they  are  as  a  wall  of  lire  round  God"s  people. 
 
 3.  By  a  wall,  the  church  like  a  vineyard  is  severed  or  separated  from  the  world  ;  the 
 constitution  and  discipline  of  the  church,  makes  it  distinct  from  the  rest  of  mankind  ;  many 
 confound  the  church  with  the  world  ;  but  what  saith  our  Saviour,  "  ye  are  not  of  the 
 world,  but  I  have  chosen  you  out  of  the  world,"  John  xv.  19  ;  they  are  commanded  to 
 separate  themselves,  in  respect  of  church-state  worship  and  discipline  from  the  world, 
 "come  out  from  amongst  them,  and  be  separated  saith  the  Lord,  and  touch  not  the  unclean 
 thing,  and  1  will  receive  you,"  &c.,  2  Cor.  vi.  17, 18  ;  agaiu  he  saith,  "  be  not  cuiiformable 
 to  this  world,"  Kom.  xii.  2  ;  that  is,  in  point  of  worship,  and  in  human  traditions,  or  in 
 fantastical  fashions,  and  evil  customs. 
 
 4.  A  man  greatly  deUghteth  in  his  ^^neyard  which  he  hath  walled  in,  manured,  and 
 sowed  with  precious  seeds,  and  planted  with  precious  plants,  as  vines,  fig-trees,  &c.  So 
 the  Lord  greatly  delighteth  in  his  church,  which  he  hath  made  a  peculiar  people  to  him- 
 self, and  sown  with  holy  right  seed,  and  planted  with  trees  of  righteousness.  "  Thju  shalt 
 be  Ciilled  Hppzibah,  and  thy  land  Beulah,  for  the  Lord  delighteth  in  thee,"  Isa.  Ixii.  4. 
 The  church  he  calls  his  portion,  "  Israel  is  the  lot  of  his  inheritance,"  therefore  cannot  but 
 take  great  delight  in  them ;  and  fi-om  hence  he  is  said  to  dwell  in  them,  and  walk  in 
 them,"  2  Cor.  vi.  IG,  as  a  man  walks  up  and  down  in  his  vineyard,  being  pleased  there- 
 with. 
 
 A  vineyard  of  a  noble  person  he  esteems  as  his  choicest  possession.  Kings  have  had 
 their  vineyards,  we  read  of  Solomon's  vineyard  (and  how  Ahab  was  in  love  with 
 Naboth's  vineyard  )  and  so  hath  the  King  of  Heaven  and  earth ;  and  it  is  his  own,  he 
 bought  it  with  a  great  price,  and  therefore  highly  values  it. 
 
 5.  A  man  bestows  gi-eat  pains  upon  his  vineyard,  he  plants  it,  dungs  it,  waters  it,  and 
 weeds  it,  and  tliinks  nothing  too  much  to  lay  out  upon  it  to  make  it  fruitful.  Now;,  the 
 holy  God  in  respect  of  cost  and  pain  that  he  has  laid  out,  and  been  at  with  his  vineyard, 
 far  exceeds  all  that  ever  had  a  vineyard  ;  no  vineyard  was  ever  purchased  so  dear,  nor 
 planted  with  choice  and  precious  plants ;  it  was  brought  with  blood,  the  blood  of  his 
 own  Sou,  Acts  xx.  28  ;  his  only-begotten  Son,  and  sown  with  the  graces  of  his  own  Holy 
 Spirit ;  so  that  God  may  well  say,  "  what  could  I  do  more  for  my  ^^neyaJ.■d  which  I  have 
 not  done,'  Isa.  v.  1,  2,  3.    -- 
 
 6.  He  that  hath  an  excellent  vineyard,  appoints  one  to  be  hia  vine-dresser  to  prune  it 
 and  purge  it,  and  to  cut  off  superfluous  branches. 
 
 Now  God  hath  chose  and  appointed  the  Lord  Jesus  Christ  to  be  his  vine-dresser  as  chief, 
 ami  under  him  faithful  ministers  whom  he  employs  to  labour  in  his  vineyard. 
 
 Had  a  fig-tree  planted  in  his  vineyard,  not  only  one,  but  many ;  yet  one,  and  many  of 
 that  sort ;  it  may  be  feared  that  are  barren  or  fruitless,  by  this  tig-tree  is  meant  all  banen 
 and  fmitless  persons,  (who  sit  under  the  means  of  the  gospel,  especially  such  who  are 
 members  of  the  visible  church  ;  this  fig-tree  I  say  signifies  all  baiTen  and  mere  formal 
 professors  of  religion. 
 
 A  fig-tree  planted,  &c.  Quest.  But  why  doth  Jesus  Christ  compare  professors  of 
 religion  to  fig-trees.  why  pro- 
 
 Answ.  1.  He  may  allude  to  the  practice  of  such  who  had  vineyards  in  the     c<impare"*to 
 laud  of  Canaan,  in  which  they  frequently  planted,  not  only  vmes,  but  fig-trees    fig-treei. 
 also. 
 
 II.  It  may  be  because  a  fig-tree  that  brings  forth  ripe  and  good  figs,  requu-es  much  heat 
 of  the  sun,  or  must  grow  in  a  hot  climate. 
 
 So  professors  of  Christianity  cannot  thrive  as  to  bring  forth  ripe  and  good  fruit,  but 
 under  the  divine  and  warm  influences-  of  the  Sun  of  righteousness,  and  the  blessed  gospel 
 of  God's  gi'ace  ;  as  in  our  cold  cluuate,  no  fig-tree  bears  rijie  figs,  so  in  those  regions  where 
 the  gospel  is  not  preached,  and  the  Sun  of  righteousness  sliines  not,  but  being  only  under 
 the  influences  of  natural  light,  bring  forth  no  spiritual  and  saving  fruit,  no  gospel  fruit,  no- 
 thing but  the  fruit  of  morality. 
 
 III.  Because  no  tree  (as  naturalists  observe)  is  commonly  more  fruitful  than  the  fig- 
 tree. 
 
 For  the  first  year  they  are  planted  (as  my  author  notes)  they  commonly  bear  fruit ;  they 
 bring  forth  fruit  sooner  than  other  tree. 
 
 2.  But  if  they  bring  not  forth  fruit,  the  first,  second,  nor  the  thii-d  year,  it  is  obs^nved 
 there  is  bui  Utile  hope  or  ground  to  expect  they  will  ever  be  fruitful  trees. 
 
778  THE   PARABLE    OF    THE   BARREN   FIG-TREE.  [SUPPL. 
 
 Even  so  if  men  are  not  changed,  converted,  or  renewed,  in  the  beginning  of  the  preacliing 
 of  the  gospel,  or  when  it  is  first  preached  to  them,  it  is  rare  if  they  ever  be  converted,  or  if 
 not  in  the  beginning  of  their  days  (provided  they  are  under  the  means  of  grace)  there  is  but 
 little  hope  or  ground  to  believe  they  ever  will  be  converted  ;  very  few  who  have  long  sat 
 imder  the  powerful  preaching  of  the  gospel,  if  not  converted,  ever  afterwards  are  converted, 
 or  if  not  in  their  youth  ;  it  is  rare  if  they  are  when  they  are  old,  though  perhaps  some  may, 
 but  it  is  not  usual,  or  a  common,  or  ordinary  thing :  for  them  which  God  calls  at  the  third 
 hour,  he  doubtless  seldom  calls  at  the  eleventh  hour. 
 
 IV.  A  fig-tree  is  a  tree  fuU  of  sap,  and  di-aws  much' moisture  from  the  root,  and  from 
 the  fatness  of  the  earth. 
 
 So  true  Christians  are  full  of  divine  sap,  or  have  much  grace  in  them,  and  also  daily 
 draw  fresh  virtue  fi'om  Christ,  and  from  his  word,  and  holy  ordinances ;  hence  it  is  said, 
 "  that  the  trees  of  the  Lord  are  full  of  sap,  they  flourish  Like  trees  planted  by  the  water- 
 side," Psal.  civ.  IG,  Psal.  i.  3. 
 
 Figs  good  to  V.  A  fig-tree  bears  choice  fruit,  figs  are  of  a  pleasant  and  feeding  nature 
 swemnV&c'^  and  also  have  most  sovereign  qualities  in  them  to  assuage  and  break  a  hard 
 and  to  heal  a  and  dangerous  swelling  ;  it  is  said  they  are  excellent  good  to  break  and  heal 
 plague  sore.  a  plague  soi  6,  and  indeed  this  is  confirmed  by  the  word  of  God,  for  when 
 Hezekiah  was  sick  (as  it  is  thought)  of  the  pestilence,  he  was  healed  of  his  sore  by  figs : 
 "  For  Isaiah  had  said,  let  them  take  a  lump  of  figs  and  lay  it  for  a  plaster  upon  the  boU, 
 and  he  shall  recover,"  Isa.  xxxviii.  21.  True,  some  would  have  tliis  to  be  only  a  sign,  of 
 his  recoveiy,  and  not  as  if  figs  had  such  a  powerful  virtue  in  them.  But  others  upon  good 
 ground  conclude,  figs  have  an  excellent  vu-tue  in  them  for  breaking  a  hard  swelling, 
 though  a  greater  blessing  might  then  attend  that  plaster  than  usual. 
 
 Ask  physicians,  and  they  wOl  tell  you  of  tlie  quality  of  one  sort  of  figs. 
 
 Brethren,  the  fi-uit  which  believers  bring  forth,  is  most  choice  and  precious  fruit  in  the 
 Spiritual  sight  of  God.     For, 
 
 fruit,  choice  1.  Faith,  0  !  what  an  excellent  gi-ace  or  fruit  of  the  Spirit  is  that,  it  is 
 
 called  ■'  precious  faith,  to  them  that  have  obtained  like  precious  faith  with 
 us,"  &c.,  2  Pet.  i.  1,  more  precious  than  gold,  it  is  sweet  to  the  taste,  nay,  it  makes  such 
 things  that  are  very  bitter  in  themselves,  to  be  very  sweet  and  pleasant  to  the  soul ;  as 
 bitter  affiictious  ,trials,  and  temptations. 
 
 2.  This  fruit  revives  and  comforts  the  fainting  spuits  of  a  poor  Christian.  "  I  had 
 fainted,  unless  I  had  behoved,"  &c.,  Psal.  xxvii.  13. 
 
 3.  Without  faith  we  cannot  taste  any  sweetness  in  God,  we  cannot  taste  how  good  the 
 Lord  is,  nor  how  precious  Jesus  Christ  is,  for  he  is  only  precious  to  them  that  beheve  ;  to 
 you. that  believe  he  is  precious,  not  to  others. 
 
 4.  No  man  can  have  any  true  peace  in  his  own  soul,  without  he  hath  saving  faith  in 
 1  Pet.  u.  7.       Christ ;  we  must  first  have  grace,  and  then  peace. 
 
 5.  No  changed  heart,  no  tme  brokenness  of  heart,  no  cure  for  the  plague  of  a  hard 
 heart,  no  cleansing  the  leprous  soul,  without  faith,  "  they  shall  look  unto  him  whom  they 
 pierced,  and  shaU  weep  and  moum,"  Acts  xv.  9  ;  Zech.  xii.  10;  they  shall  look,  &c. ;  that 
 is,  they  shall  believe  in  Christ,  and  then  moui'n  and  greive  for  sin  ;  aU  godly  sorrow  for 
 sin  proceeds  from  faith  in  Christ. 
 
 6.  No  communion  with  Christ  without  faith,  there  is  not  any  fitness  in  unbehevers  for 
 that  divine  feUowship  ;  the  heart  of  man  naturally  is  full  "  of  enmity  against  God,"  Rom. 
 viii.  7,  and  can  see  no  cause  of  joy  or  rejoicing  in  him  ;  such  cannot  savour  the  things  of 
 the  Spuit,  who  believe  not. 
 
 7.  Faith  is  an  earnest  of  glory,  and  therefore  it  is  a  most  excellent  fruit. 
 
 8.  Such  who  bear  this  fruit  may  know  that  God  loved  them  from  everlasting  ;  it  is  one 
 of  Christ's  love-tokens,  aU  that  have  saving  faith,  have  Jesus  Christ,  or  an  interest  in 
 him,  and  shall  certainly  be  saved. 
 
 2ndly.  What  excellent  fruit  is  love,  love  to  God,  love  to  Christ,  and  love  to  his  people, 
 as  also  humility,  patience,  temperance,  this  fruit  pleaseth  Christ ;  grace  breaks  the  hard  heart, 
 and  a  heart  puft'ed  up,  aud  swelled  with  pride  and  vain  glory  ;  grace  cures  the  plague  of 
 Fi'-trees         ^^^'  ^^^^  plague  of  unbelief,  and  earthly-mindedness. 
 
 bear  fruit  all  V.  Fig-trees  bear  fruit  aU  the  year,  when  some  figs  are  ripe,  other  are  green, 
 it  is  seldom  but  fmit  may  be  found  on  some  fig-trees ;  so  the  samts  and  people 
 of  God  bear  fruit  continually  in  the  summer  of  prosperity,  aud  in  the  winter  of  adversity, 
 they  cease  not  bearing  fruit :  "  Blessed  is  the  man  that  trusteth  in  the  Lord,  and  whose 
 hope  the  Lord  is  :  For  he  is  like  a  tree  planted  by  the  waters,  and  that  spreadeth  out  her 
 
SERM.    VII.]  THE   rARABLE   OF    THE   EAUnEN   FIO-TREE.  779 
 
 roots  by  the  river,  and  shall  not  see  when  heat  cometh,  but  her  leaf  shall  be  green,  and 
 shall  not  be  careful  in  tears  of  drought,  neither  shall  cease  from  yielding  fruit,"  Jer.  xvii. 
 7,  a 
 
 Again  it  is  said,  "  the  rigiiteous  shall  flourish  like  the  palm-tree,  he  shiiU  grow  like  a 
 cedar  in  Lebanon,  those  tluit  are  planted  in  the  house  of  the  Lord  shall  fluurish  in  the 
 courts  of  the  house  of  oui-  God,  they  shall  still  bring  forth  fiuit  in  old  age,  they  shall  be  fat 
 and  llourishmg."  Ps.  xc.  12,  13,  14. 
 
 \1.  There  are  some  tig-ttees  barren,  they  are  not  of  the  right  kind,  but  arc  a  bastard 
 sort  of  plants,  which  only  have  the  name  of  fig-trees  ;  not  the  nature  of  fruitful  fig-trees. 
 
 So  there  are  some  professors,  though  they  are  planted  in  Christ's  vineyard,  yet  they  aro 
 barren  or  fruitless  persons,  they  are  not  indeed  tnie  Christians,  true  believers,  but  mere 
 counterfeits,  professors,  that  have  the  name  of  spiritual  fig-trees,  but  not  the  nature,  never 
 were  made  good  trees,  and  therefore  never  produce  or  bear  good  fruit,  but  are  like  some 
 branches  in  a  vine,  that  bear  no  fruit,  for  though  these  are  grafted  into  Christ's  mystical, 
 i.  e.,  into  his  visible  church,  and  so  are  said  to  be  in  Christ,  that  is  by  a  visible  profession, 
 yet  never  had  any  internal  union  with  Clu-ist,  nor  ever  received  the  Spirit,  the  bond  of  that 
 union,  from  whence  faith  proceeds,  for  faith  properly  is  the  fruit  of  the  Holy  Ghost,  the 
 Spii-it  is  mfused,  and  faith  is  produced,  or  springs  up  as  the  flowers  from  the  seed  which  is 
 tirst  sown. 
 
 "  Planted  in  his  vineyard,"  it  is  not  said  who  planted  this  fig-tree  in  God's  vineyard.  The 
 Lord  Christ  planted  it  not,  because  it  was  utterly  void  of  fruit ;  "  Trees  of  the  Lord  are  full 
 of  sap,  and  they  do  and  shall  flourish  in  his  vineyard,  to  show  that  the  Lord  is  upright,  he 
 is  our  rock,  and  there  is  no  umighteousness  in  him,'"  Ps.  sc.  15. 
 
 Note,  ministers  may  plant  trees  in  Chi-ist's  vmeyard,  that  God  never  planted  there  :  they 
 through  ignorance  of  men's  hearts  and  states,  or  through  carelessness,  may  take  into  the 
 Church  such  persons  that  never  were  tnily  converted,  but  these  will  not  stand  long  there, 
 "  Every  plant  my  heavenly  Father  hath  not  planted  shall  be  plucked  up,"   Matt.  xv.  13. 
 
 2.  Yet  this  word  planted,  denotes  that  this  person  was  got  into  the  church  and  looked 
 like  a  true  spiiitual  tig-tree,  i.  e.,  a  true  behever,  or  hke  a  godly  Christian,  or  was  in  show 
 and  appearance  a  saint ;  ministers  and  churches  may  be  deceived,  and  baptize  and  receive 
 hypocrites  into  the  church,  cursed  Judas  was  once  planted  in  God's  vineyard,  and  a  Simon 
 Magus  was  baptized  by  Philip,  Acts  iii. 
 
 Some  profess  themselves  to  be  what  they  are  not,  but  deceive  themselves  and  others. 
 Satan  is  subtle,  and  he  craftily  teaches  some  persons  to  counterfeit  the  true  Christian. 
 
 "  And  came  and  sought  fruit  thereon." 
 
 1.  God  takes  notice  of  every  particular  person  that  is  planted  in  his  vine-  no^tcc^of  tue 
 yard,  there  is  not  one  member  of  the  church  but  his  all-seeing  eye  is  con-     fruitfuiue»8 
 
 •'.        ,,  "  of  every 
 
 tnwally  upon.  saint. 
 
 —    2.     God  expecteth  fruit  in  such  that  are  planted  in  his  church.  He  looked 
 that  it  should  bring  forth  grapes,  not  wild  grapes,  not  the  fruit  of  the  flesh,  but  the  fi-u  its  of  the 
 Spirit ;  not  to  see  them  lay  the  reins  loose  on  the  neck  of  their  lusts,  and  inoriUnate  afi'ection, 
 not  pride,  ambition,  gluttony,  backbiting,  whispering,  &c.,  not  feeding  themselves  without 
 fear,  not  the  daubing  themselves  (as  one  observes)  with  the  lust,  provoking    jude  12. 
 fashions  of  the  times,  to  walk  with  stretched-out  necks,  naked  breasts,  fri2-     Bunyau. 
 zled  foretops,  wanton  gestures,  gorgeous  apparel,  mixed  with  gold  and  pearl,  or  decked  i.vith 
 costly  array  ;  not  earthly  mindeduess,  covctousness.  strife  and  envy  ;  but  love,  faith,  meek- 
 ness, humility,  temperance,  liberality,  brotherly  kimhiess,  charity,  and  abhorring  all  ini- 
 quity, even  avoiding  all  the  appearances  of  evil,  and  discharging  all  pious  and  holy  duties.  - 
 
 3.  If  there  be  but  one  soul,  one  member  in  the  church  that  is  fruitless,  God  will  soon 
 find 'that  person  out ;  "  he  saw  there  a  man  that  had  not  on  a  wedding  garment,"  Matt. 
 xxii.  11. 
 
 He  came  to  see  the  guests,  he  looks  this  way  and  that  way  ;  "  all  the  ways  of  men  are 
 before  the  eyes  of  the  Lord,  and  he  pondereth  all  their  goings,'  Prov.  v.  21 ;  no  person 
 can  hide  themselves  from  his  sight. 
 
 Thou  fmitless  fig-tree,  thou  baiTen  professer,  dost  thou  hear  this  and  not  tremble  ?  God  is 
 come  seeking  fruit ;  will  thy  bare  profession,  thy  knowledge  of  the  principles  of  rehgion, 
 satisfy  the  great  God  ?  will  the  notions  of  truth  in  thy  head,  thy  talking  and  disputing 
 serve  thy  tum  ?  thy  hearing  the  word,  or  tliis  and  that  minister  preach,  sit  as  a  judge  to 
 censure  them,  and  catch  at  any  mistake  ;  or  to  commend  tlieir  sermons  when  they  please 
 thee;  I  say,  is  this  all  the  fruit  (think  you)  God  looks  for?  God  will  have  fruit,  precious 
 fruit  from  thee  ;    it  is  tliis  he  comes  to  seek  and  find  on  thy  branches. 
 
^tsO  THE   PARABLi;   OF   THE   BARREN   FIG-TREE.  [siTPL. 
 
 But  found  none,  sad  case !  Hearken,  0  thou  ban-en  soul,  God  says  he  found  none ;  v/hat 
 none  at  all  ?  I  must  tell  thee,  if  thy  fruit  be  not  right  fruit,  God  looks  upon  it  to  be  no 
 fruit ;  if  it  be  not  such  fruit  that  spiritual  fig-trees  should  bear,  it  is  no  fruit  in  his  account. 
 
 It  is  not  the  fruit  of  good  words  only,  but  the  fruit  of  good  works  ;  not  the  fi'uit  of  dis- 
 coiu-sing  well,  talking  well,  but  the  fruit  of  walldng  well,  having  a  holy  and  pious  con- 
 versation. 
 
 2.  May  be  some  hasty  fruit  thou  didst  bring  forth,  thou  mightest  have  a  fair  and  pro- 
 mising beginning,  didst  show  much  zeal,  and  much  love  and  affection  for,  and  to  Jesus  Christ 
 for  a  short  time,  but  thy  goodness  was  "  as  the  early  cloud,  and  as  the  morning  dew,  it 
 passed  away,"  Hos.  ^^.  4,  &c.,  xiii.  3,  at  fii'st  thou  seemest  hot,  but  are  soon  cold. 
 
 3.  There  is  a  fiuit,  saith  honest  Bimyan,  among  professors  that  withers,  and  so  never 
 comes  to  be  ripe,  a  fruit  that  is  smitten  in  the  gi-owth,  and  comes  not  to  maturity  ;  and 
 this  is  reckoned  no  fruit,  &c.,  some  make  a  show  of  a  promising  crop,  they  blossom  well, 
 but  the  blossoms  ckop  off,  or  it  is  blasted  with  the  east  wind  ;  Iniean  by  Satan's  temptations 
 they  decay,  or  a  worm  breeds  in  their  blossom  that  eats  out  the  heart  of  the  flower  and 
 blossom  of  profession,  i.  e.,  some  cursed  sin  or  another  gets  into  their  hearts,  and  they 
 presently  wither,  and  die  away. 
 
 4.  There  is  the  fruit  of  common  gi-ace  and  spiritual  gifts,  the  gift  of  knowledge,  the 
 gift  of  prayer,  perhaps  the  gift  of  prophesying,  or  preaching  ;  this  fi'uit  they  may  bring 
 forth,  but  God  accounts  these  no  fruit. 
 
 5.  Or  perhaps  there  is  in  these  the  frmt  of  morality,  but  not  the  fruit  of  regeneration ; 
 something  which  looks  hke  grace,  saving  grace,  but  it  is  no  such  tiling  ;  for  this  fruit  is 
 often  found  on  wild  fig-trees,  such  that  grow  in  the  common  field  of  this  world,  many  hea- 
 thens have  brought  forth  such  as  this,  and  many  persons  who  never  were  planted  in  God's 
 vineyard,  do  bring  forth  the  fruit  of  good  manners,  i.  e.,  they  may  be  just  and  faithful  in 
 then-  dealing  or  tradings  in  the  world,  and  not  guilty  of  any  gross  acts  of  immorality,  but 
 this  God  accounts  as  no  frait ;  this  is  nothing  but  what  the  gi'ound  may  bring  forth  natu- 
 rally, I  mean  no  other  fruit  but  what  a  mere  natural  man  by  the  help  of  the  light  of  na- 
 tui-e,  and  by  the  power  of  natural  knowledge,  and  natural  conscience  may  produce,  who 
 never  received  a  principle  of  saving  grace. 
 
 6.  Or  they  may  bring  forth  untimely  fruit,  fruit  that  falls  off  before  the  proper  season, 
 as  a  fig-tree  casteth  her  untimely  figs,"  Itev.  \i.  13,  so  these  are  like  the  stony  ground, 
 
 they  "  hear  the  word  with  joy,"  ]\latt.  xiii.  20,  21.  And  anon,  or  before  they  are 
 well  rooted,  then-  fi-uit  falls  off  as  soon  as  the  sun  rises  and  shines  hot,  or  as  soon  as  tribu- 
 lation, and  reproaches,  and  persecution  arises  because  of  the  word,  they  are  offended, 
 moreover,  perhaps  other  of  this  sort  may  delay  brmging  forth  fruit  until  the  season  of 
 grace  is  over ;  some  sow  the  seed  so  late,  that  it  never  comes  to  perfection ;  so  some 
 repent  too  late,  defer  believing,  and  closing  with  Christ,  till  the  summer  is  ended ;  and 
 so  their  fruit  is  untimely  fruit ;  the  foolish  virgins  went  to  buy  oil  when  it  was  to  late  ; 
 siatt.  xxT.  8,  before  they  were  ready  the  Bridegi'oom  came,  and  they  and  their  fruit  were 
 10. 1 1.  rejected. 
 
 "  Then  he  said  to  the  dresser  of  the  vineyard,  these  three  years  I  come  seeking  fruit. 
 What  may       ^^t  find  none." 
 
 *•«  meant  Dy  Some  by  these  three  years,  understand  the  beginning  of  the  promise  made 
 
 years  oi  to  Adam,  and  the  preaching  under  the  law,  and  the  giving  out  of  that  minis- 
 
 s'^eetng  fruit,     ^ration^ 
 
 2.   The  second  year,  the  preaching  of  the  prophets. 
 
 3.  The  third  year,  the  preacliing  of  Christ  and  liis  apostles  ;  but  I  tliink  this  is  far  fetch- 
 ed, and  not  meant  by  these  tliree  years. 
 
 Others  by  these  three  years,  imde'rstand  the  whole  time  of  our  blessed  Saviour's  preach- 
 ing and  confirming  his  doctrine  by  mii'acles,  which  was  about  the  space  of  three  years ; 
 but  this  also  1  shall  pass  ly. 
 
 By  three  years  I  understand  is  meant  that  time  God  is  pleased  to  afford  to  a  people,  or  to 
 a  single  person  ;  a  certain  time  being  here  mentioned,  to  denote  an  uncertain. 
 
 1.  The  first  year  may  denote  the  beginning  of  the  means  of  grace  which  God  affords 
 to  men  and  women. 
 
 2.  Year  the  proper  time  that  fig-trees  bear  fruit,  if  not  the  first  year  then  it  is  expected 
 that  it  brings  fjrth  fruit  the  second  year. 
 
 3.  Or  it  may  imply,  that  God  exjiecteth  sinners  should  bring  forth  quickly  after  they 
 sit  under  the  means  of  grace. 
 
 4.  !Morover  it  may  denote  that  the  means  of  grace  may  not  be  of  long  continuance. 
 
 5.  Also  it  may  signify  God's  patience,  he  waits  one  year,  twu  years  ;  nay  three  years. 
 
SEEM.   Vin.]  THE   PARABLE   OF   THE   BAKREN    FIG-TREE.  7B1 
 
 and  yet  finds  no  fniit ;  some  divines  note  that  usually  three  years  after  any  person  are  un- 
 der the  means  uf  grace,  they  bring  fortjj  fruit,  or  else  there  is  but  little  hopes  of  them. 
 
 "  Cut  it  down,  why  cumbereth  it  the  gi'ound." 
 
 God  will  not  always  bear  with  fruitless  professors,  this  cutting  down  may  refer  to  several 
 severe  acts  of  God's  justice. 
 
 1.  God  may  direct  his  speech  to  his  Church,  and  to  the  subordinate  vine-     -wiiom    God 
 
 urebsers.  ,,       .  ,  ^  ,      ,       ,      tocut.lown. 
 
 Cut  it  down,  by  excommunication  pass  the  righteous  censure  of  t)io  church     »"<'  wimt  is 
 against  this  barren,  carnal,  and  unprofitable  professor  ;  dehver  hira  up  to  Satan     clluing'''' 
 for  tlie  destiTiction  of  the  flesh,  that  his  spirit  may  be  saved  in  the  day  of  the     down. 
 Lord  Jesus. 
 
 2.  Or  God  may  speak  imto  Jesos  Christ,  the  gi'and  vine-dresser  smite  his  root,  let 
 him  wither,  and  his  seeming  li"uit  die  away,  even  as  our  Lord  smote  the  barren  fig-tree, 
 and  said,  never  fruit  be  on  thee  any  more  for  ever. 
 
 3.  Give  him  up  unto  his  own  heart's  lust,  leave  him  to  himself,  withdraw  all  motions 
 of  the  Spirit,  and  com-ictions  of  conscience,  and  let  hira  perish  for  ever. 
 
 4.  Leave  him  to  delusions,  God  sends  some  strong  delusions,  that  they  may  be  damned, 
 because  they  received  not  the  truth  in  the  love  of  it,  that  they  might  ho  saved. 
 
 This  is  a  fearful  way  of  cutting  down,  0  how  many  have  iu  this  nation  of  louse  and  barren 
 professors  boeu  thus  cut  down,  they  having  had  no  more  than  a  bare  profession  of  religion, 
 the  mere  shell ;  have  been  left  to  cast  contempt  upon  the  blessed  ordinances  of  Jesus  Christ, 
 calling  them  low  and  carnal  ordinances,  carnal  forms,  and  empty  shadows. 
 
 5.  Or  Christ  may  cut  them  down  by  death,  or  cut  tliem  off  in  the  midst  of  theii-  days. 
 I  should  now  proceed  to  the  reason  why  the  Lord  commands  tliis  unfruitful  tree  to  be  cut 
 down,  why  "  cumbrelli  it  the  ground  ;  this  is  the  cause,  it  is  a  ground  cumberer,  but  shall 
 now  close  with  a  word  of  use. 
 
 1.  Let  such  who  are  planted  in  God's  ^^neyard,  tremble  who  are  not  fruitful  in  grace 
 and  holiness,  the  church  will  be  no  sanctuary  to  such  persons. 
 
 2.  We  may  infer  fi-om  hence,  that  some  persons  who  are  in  Christ's  vineyard,  were 
 never  planted  therein  by  the  hand  of  God,  for  such  whom  he  planteth  are  fruitful  trees, 
 trees  full  of  fniit. 
 
 3.  Men  may  have  leaves  upon  their  branches,  nay,  some  seeming  fniit,  and  they  may 
 seem  to  grow  and  flourish  for  a  time,  and  yet  nevertheless  may  not  bring  forth  the  true 
 and  sa\'ing  fruits  of  the  Spiiit. 
 
 4.  We  may  also  infer  from  hence  that  though  men  may  take  some  professors  to  be  sincere, 
 ■whose  hearts  are  not  right  with  God  ;  yet  long  it  will  not  be  before  God  discovers  them, 
 and  his  wTath  manifested  against  them.  The  barren  soul  shall  not  stand  long  in  God's 
 vineyard. 
 
 SERMON    VIII. 
 
 He  spake  also  a  Parable,  a  certain  man  had  a  Jig-tree  planted  in  his  vineyard,  <^c. — 
 Luke  xiii.  6 — 9. 
 
 I  CLOSED  the  last  day.  with  these  words,  "  cut  it  down."  I  shall  now  proceed  to  the  reason 
 ■which  seems  to  be  given  why  this  barren  fig-tree  is  cut  down,  viz.,  "  Why  cumbereth  it 
 the  ground." 
 
 1  Doct.     God  is  gi'eatly  offended  or  displeased  with  barren  professors,  nay,  with  all 
 unprofitable  persons,  who  under  the  means  of  gi-ace,  cumber  the  ground. 
 
 2  Doct.     That  the  evil  and  danger  of  barrenness  is  very  great.  u'?s"'r''"h'' 
 A  little  to  the  first  of  these,  God  is  displeased  because  it  is  a  fig-tree,  it  is     God'  in  dis- 
 
 not  a  bramble  bush,  but  a  fig-tree,  though  not  of  the  right  kind,  i.  e.,  a  pro-  ^^^^^a  prtn 
 fessor,  but  no  true  believer  ;  it  is  not  a  thnin  nor  a  thistle,  from  such  God  tenon. 
 looks  for  no  such  fruit,  he  expected  no  spiritual  fruit  from  profane  persons  ;  do 
 men  gather  gi-apes  of  thorns,  or  figs  of  thistles.  What  fruit  can  God  look  for  from 
 swearei-s,  drunkards,  whoremongei-s,  carnal  worUllmgs,  or  the  hke,  nothing  can  be  expect- 
 ed from  these  and  such  as  these  are,  but  the  grapes  of  Sodom,  or  cursed  and  abominable 
 fruit. 
 
 3.     God  may  be  di.spleascd  because  it  is  a  fig-tree  planted  in  his  vineyard,  possibly  a 
 
782  THE  PAEAELK   OF   THE   EAEKEN   FIG-TREE.  [SUPPL. 
 
 fig-tree  may  be  found  in  a  hedge,  or  to  grow  wild  in  a  common  field,  (as  our  Sa\'iour  saw 
 a  fig-tree  by  the  way  he  went)  but  this  was  planted  in  his  vineyard  :  there  may  be  many 
 professing  persons  amocjfst  the  ungodly  ;  in  the  field  of  this  world,  I  mean  in  the  false 
 church,  that  may  not  be  as  yet  transplanted  into  God's  vineyard,  and  perhaps  such  that  may 
 not  be  so  barren  of  good  fruit,  as  some  members  of  a  true  church  of  Christ,  where  no 
 barren  tree,  or  fruitless  professors  ought  to  be;  now  God  finding  such  a  one  in  his  vineyard, 
 lie  is  greatly  displeased. 
 
 !5.  Because  they  seem  to  fiustrate  his  expectation  (to  speak  after  the  manner  of  men) 
 "  I  looked  that  it  should  bring  forth  grapes,"  Isa.  v.  3 — 5.  Doth  a  husbandman 
 look  that  such  plants,  such  trees  which  are  planted  in  his  vineyard  should  be  fruitful,  on 
 whoji  he  bestowed  much  pains  ;  and  is  it  not  a  great  cUsappointment  to  him  to  see  any 
 barren  or  fruitless  there  ? 
 
 4.  God  may  be  displeased  because  such  barren  persons  are  a  disparagement  to  his 
 vineyard.  What,  such  a  fig-tree  in  the  king's  vineyard,  he  doth  not  use  to  plant  the  worst 
 sort  of  plants  in  his  vineyard,  but  most  choice  and  precious  plants  ;  such  that  are  of  the 
 right  kind,  and  of  great  worth  and  value.  That  one  tree  may  not  disparage  another,  nor 
 the  whole  vineyard,  it  being  a  vineyard  well  manured,  weeded,  watered,  and  jjruned  ; 
 
 where  also  a  multitude  of  choice  trees  are,  that  bring  forth  fruit  plentifully. 
 Barren  pro-         5_     Because  it  abuseth  his  patience  also,  this  may  be  another  reason  why 
 God's    pati-     God  is  offended,  "  These  three  years  I  come  seeking  frait  on  this  fig-tree,  but 
 ence.  ^jjj  none."    I  have  long  waited  to  see  whether  it  would  bring  forth  fruit  or  not, 
 
 and  I  am  now  quite  wearied  out,  I  have  exercised  much  patience  and  long  suffering,  to- 
 wards this  man,  and  this  woman,  but  all  is  in  vain. 
 
 6.  To  come  to  the  reason  which  seems  here  laid  down,  why  cumbreth  it  the  ground, 
 this  denotes, 
 
 I.  It  is  good  for  nothing,  it  yields  no  profit ;  so  this  barren  professor  brings  no  honour 
 to  God,  no  credit  to  religion,  nor  to  the  chui'ch  ;  but  is  a  shame  and  reproach  to  God,  his 
 ministers,  and  vineyard. 
 
 II.  But  this  is  not  all  meant  hereby,  it  cumbreth  the  ground,  i.  e.,  another  good  tree, 
 
 a  good  plant  might  grow  where  this  tree  stands. 
 What       is         UnfiTiitful  trees,  or  unfruitful  professors,  such  which  are  scandalous  in  their 
 cumbering       lives,  may  hinder  some  hopeful  plants  from  coming  into  the  church  or  vine- 
 ground.  yj^,.j  qJ'  Qq,j  .  {[jgjy  barren  and  scandalous  lives  may  prevent  them. 
 
 0  saith  one  (that  may  be  is  well  inclined)  what  a  proud  man,  and  proud  woman  is  that  ? 
 See  after  what  manner  they  go,  what  a  dress  the  woman  wears,  and  how  con- 
 Tbe      hurt    ceited  the  man  is ;  are  these  saints  ?  are  these  members  of  such  a  church  ?  I 
 and    barren     see  no  difterence  between  them  and  others. 
 
 professor^^^^  Again,  what  3  vain  and  frothy  sort  of  persons  are  others  that  are  amongst 
 God's  vine-  them  ;  seldom  any  pious,  or  gracious  words  proceed  out  of  their  mouths,  but 
 ^     '  they  seem  as  loose  and  wanton  as  any  people  ;  do  you  not  hear  how  fuU  they 
 
 are  of  idle  jestiugs  and  frivolous  talk,  God  deliver  me  from  such  professors  as  these,  I  will 
 not  come  amongst  them. 
 
 And,  saith  another,  see  howo  thers  among  them  indulge  their  children  in  pride,  idleness, 
 and  vanity,  and  connive  at  their  sin,  and  they  regard  not  their  parents,  but  are  diso- 
 bedient ;  and  yet  are  born  with  others  (that  they  look  upon  to  be  of  the  world),  who  have 
 their  children  in  more  subjection,  and  educate  them  better  than  these  do. 
 
 And  saith  another,  there  is  such  and  such  men  that  are  members  of  such  a  church,  and 
 behold  how  earthly,  how  covetous,  and  worldly  they  are.  They  pursue  the  world  like  other 
 men,  as  if  their  very  hearts  were  in  it ;  away  with  them,  for  there  is  no  difference,  I  will 
 not  come  among  them,  they  are  cruel  to  their  poor  servants,  and  make  more  slaves  of 
 them,  and  let  them  not  have  what  is  necessary  and  convenient  for  them,  have  no  mercy 
 nor  bowels  ;  also  see  what  a  father  that  man  is  to  his  poor  son,  he  would  have  him  work,  . 
 but  hardly  will  allow  him  either  meat  to  eat,  or  clothes  to  wear. 
 
 And  then  there  be  others  among  them  who  are  deceitfiU  and  false  in  their  dealings, 
 there  is  no  trusting  them,  for  they  will  gripe  and  pinch  you  m  their  trading,  if  you  are  not 
 aware  of  them,  they  will  break  their  words  and  promises  at  every  turn. 
 
 And  there  are  others  also  that  are  idle,  and  negligent  in  their  callings,  and  so  bring 
 themselves  and  their  families  to  want  and  poverty,  that  they  become  a  charge  to  the  peo- 
 ple, and  because  the  church  will  not  uphold  him  in  idleness,  they  vilify  the  coiigi'egation. 
 
 Saith,  another  and  I  know  some  others  of  them  that  pray  not  in  their  famihes,  and  per- 
 haps not  in  private  either,  their  religion  is  all  abroad  in  the  church,  there  is  none  at 
 
SEEM.  Viri.]  THE  PARABLE   OF   THE   BARREN   FIG-TREE.  7ft3 
 
 home  ;  shall  I  come  into  such  a  church,  into  such  a  vineyard  :  thus  they  cumbered  the 
 gi-ound  ;  but  God  forbid  there  should  be  such  among  you,  my  brethren,  I  hope  better  things 
 of  you,  though  I  thus  speak  ;  yet  it  is  well  if  there  are  none  sucl\  in  this  and  other  churches ; 
 for  no  doubt  where  no  barren  trees  are  in  God's  vineyard,  but  it  is  thus,  and  this  is  tlie  sad 
 effect  of  theii-  evil  lives. 
 
 And  asHliey  cumber  the  ground  in  general,  so  they  cumbersome  part  of  it  in  particular. 
 
 I.  They  cumber  poor  ministers  by  their  cross  and  peevish  spirits,  alas,  they 
 
 cannot  tell  how  to  carry  it  towards  them,  this  too  often  they  find  as  the  sad  Barren  pro- 
 effect  of  then-  spirits  and  behaviours.  ber     minw- 
 
 II.  They  also  cumber  and  grieve  the  spiritsof  theirpiousparents;  howdothey  **"• 
 mourn  to  see  their  children  that  profess  religion,  walk  unsuitable,  and  not  as  ^^^       ^^^ 
 becomes  the  gospel;  what  is  a  gi-eater  joy  to  godly  parents  than  to  see  their  godly      par 
 children  walking  in  the  fear  of  God,  as  John  speaks  of  his  spiritual  children,  ""'*' 
 
 "  I  have  no  greater  joy  than  to  hear  that  my  childi-en  walk  in  the  truth,"  3  John  4.  But 
 on  the  contrary,  what  a  peiiJesity  is  it  to  them  when  they  walk  loosely  and  are  vain,  and 
 carnal ;  what  grief  was  it  to  Isaac  and  Rebecca  Ms  wife,  to  see  their  son  Esau  to  act  like 
 a  profane  person,  and  taking  to  wife  one  of  the  profane  Heathens,  and  "  Esau  was  forty 
 years  old  when  he  took  to  wife  Judith  the  daughter  of  Beeri  the  Hittitc,  and  Bashemath 
 the  daughter  of  Elon  the  Hittite,  which  were  a  grief  of  mind  to  Isaac  and  Eebecca,"  Gen. 
 xxvi.  34,  35  ;  they  were  grieved  at  his  mannage,  foreseeing  the  sad  effects  of  it ;  besides 
 knew  it  was  a  breach  of  God's  law,  and  for  which  he  punished  the  old  world  ;  but  after- 
 wards we  may  see  it  was  a  sore  encumbrance  to  these  godly  persons,  "  and  Rebecca  said 
 to  Isaac,  I  am  weary  of  my  Ufe,  because  of  the  daughters  of  Heth,  if  Jacob  take  a  wife  of 
 the  daughters  of  Heth,  such  as  these,  &c.,  what  good  shall  my  life  do  tu  me,''  Gen.  xxvii. 
 46 ;  also  what  a  cumber  was  it  to  the  mind  of  Eli  to  see  his  sous  who  were  priests,  to  act 
 and  do  so  wickedly  in  Israel,  and  how  did  God  trouble  him,  because  he  did  not  restram  his 
 sous  from  those  abominable  deeds  of  darkness.     See  1  Sam.  ii.  30. 
 
 ni.      These   barren   tig-trees   also   are   grievous,   and   do   cumber   the 
 minds  of  all  pious  and  serious  Chi-istians,  members  of  the  same  church  ;  they     fetlore  cSm- 
 are  even  ashamed  to  hear  of  their  pride,  passion,  earthliness,  idleness,  and  of    ^"  ^  P'""!. 
 
 1     ■  j>  1  •     ■  f       ^'    '  1     •  1    V  1  t       ■  ^    ,,        member-    ox 
 
 their  woful  omission  oi  religious  duties,  and  frequently  neglecting    God  s  the  cimrcii. 
 pubhc  worship,  and  of  their  undue  hearts,  fallings  out,  and  abasing  their  feUow 
 members,  or  of  their  whisperings  and  backbiting  of  one  another,  and  thus  Barren  mem- 
 some  part  of  the  vineyard  is  most  lamentably  encumbered  with  these  persons.  ^^^  'wlior 
 
 IV.  But  this  is  not  all,  these  barren  fig-trees  are  a  sad  encumbrance  to  the  vineyard  or 
 whole  congregation,  or  the  whole  vineyard,  what  troubles  do  they  bring  upon  fion"''^"" 
 the  church  in  their  discipluie  ;  were  it  not  for  this  sort  (I  mean  barren  profes- 
 sors) what  sweet  peace  and  concord  would  ttiere  be  in  all  the  churches  of  the  jy^         ^^ 
 
 saints.  cumbersome 
 
 V.  Moreover,  and  besides  all  this,  they  are  cumbersome  unto  God  himself ;     8°if  "^  *""■ 
 what  saith  the  Lord,  "  they  are  a  trouble  to  me,  I  am  weary  to  bear  them," 
 
 Isa.  i.  14.  I  am  able  to  bear,  sufler,  or  endure  them  no  longer ;  God  speaks  after  the 
 manner  of  men,  they  are  a  burden  or  cumbersome  to  him.  "  1  will  ease  me  of  ray  adver- 
 saries," I  will  cut  them  down,  they  afflict  and  encumber  my  mind,  they  have  worn  out  my 
 patience,  my  goodness,  my  loug-suttering,  "  behold  I  am  pressed  under  you,  as  a  cart  is 
 pressed  that  is  full  of  sheaves,"  Amos  ii.  13. 
 
 VI.  They  are  troublesome  to  the  Lord  Jesus  Christ,  they  grieve  and  afflict  They  arc  also 
 his  Spirit,  "  0  faithless  generation,  how  long  shall  I  be  with  you,  how  long  troubieaomc 
 shall  I  suft'er  j^ou,"  it  is  said  he  "  looked  upon  them,  being  grieved  at  the  chriat. '''^*"" 
 hardness  of  their  hearts,"  Mark  ix.  19  ;  doth  it  not  (think  you)  trouble  a 
 vine-dresser  to  see  such  plants,  such  trees  that  he  hath  dug  about,  dunged  and  pruned. 
 Still  to  remain  barren  and  fruitless ;  why  so  it  troubles  the  Lord  Jesus,  the  spiritual  vine- 
 dresser to  look  upon  thee,  0  thou  barren  fig-tree,  0  think  of  it. 
 
 VII.  They  are  also  barren  to  the  Holy  Ghost,  they  also  cumber  or  grieve  Barren  pro- 
 the  Holy  Spuit,  they  quench  the  SpLrit,  nay,  vex  the  Spirit  of  God ;  "  In  [*"?"•  * 
 their  afflictions,  he  was  afflicted,  and  the  angel  of  his  presence  saved  them,  the  '"  Holy 
 and  carried  them  all  the  days  of  old  ;  but  they  rebelled,  and  vexed  his  Holy  ♦^''ost. 
 Spirit,  therefore  he  was  turned  to  be  their  enemy,  and  fought  against  them,"  Isa.  Ixiii.  9, 
 10.  The  Holy  Ghost  strives  with  them,  but  tJiey  resist  his  motions,  and  rebel  against 
 the  light,  and  instead  of  bringing  forth  the  fruits  of  the  Spirit,  they  bring  forth  the  fruits 
 of  the  flesh. 
 
''^^  THE   PAKABLE   OF   THE   BARREN  FIG-TREE.  [SLTPL. 
 
 so^rclinfbJr  Lastly,  (as  to  this)  I  might  add,  they  cumber  the  family,  if  it  be  a  godlv 
 jrodiy  lami-  and  pious  ii.mily  where  they  live  ;  if  the  wife  be  a  fruitless  tree,  or  ban  en  of 
 *i  .     ■  ^    f  :  u\  'I  si'i"'"a"y  good,  being  froward,  peevish  and  passionate,  how  is 
 
 the  mmd  of  the  godly  husband  cumbered,  and  prayer  neglected,  and  hindered  by  the  means 
 of  those  incumhermg  thoughts  that  afflict  him  upon  this  account,  so  it  is  if  the  husband  acts 
 cumbTrer^  ""  """'  P''°'''''''"»  godliness,  the  godly  mind,  and  spirit  of  the  wise  is  sadly  en- 
 If  it  be  a  servant  that  professes  religion  that  is  unfaithful,  how  doth  he  encumber  the 
 spirit  of  his  master  or  mistress,  or  if  the  master  or  mistress  who  are  professors  and  vet 
 walk  m  an  evil  way.  (which  perhaps  is  only  known  to  their  servant,  who  is  a  .rodlv  and 
 gi-acious  person)  what  a  trouble  is  it  to  such  a  servant,  putting  him  or  her  upon  a  temn- 
 tation  to  conceal  his  master's  or  mistresses  wickedness  for  his  peace  sake,  though  may  be 
 thereby  he  comes  to  loose  his  peace,  by  coiihiving  at  sin.  which  he  ou<.ht  not  to  do 
 lZZ.p%  ^  ^°?  "'  *'''  ^^7^"  fiS-'\^«  t''"^  encumbrerh  the  whole  vineyard,  and  each 
 the  i„nu-  Pf  t  thereof,  so  also  it  cumbreth  the  ground,  ui  that  it  keeps  ofl'  the  influences 
 ence8  of^t^he    of  the  sun  from  other  trees  which  grow  next  unto  it. 
 
 other  trees  Even  SO  the  barren  and  unprofitable  professor  hinders  or  keeps  off  the 
 
 sweet  .nfluences_  of  joy,  and  comfort  of  communion  from  gi-acious  persons,  tW  being 
 grieved  and  disqmeted  at  their  carnal,  scandalous,  and  unfruitful  lives  :  for  as  nothing  tends 
 more  to  greaten  and  sweeten  the  communion  of  godly  persons,  than  the  satisfaction  they 
 have  in  each  others  true  piety,  so  nothing  tends  more  to  embitter  and  spoil  their  comfort- 
 able communion,  than  the  thoughts  (and  just  cause  of  fear)  that  some  amongst  them  are 
 cMdren  unprofitable  persons,  ha^g  no  sincere  love  to  Christ,  nor  to  his  dear 
 
 Barren  fig.  JIH.     Moreover,  the  barren  fig-tree  cumbers  the  ground  in  that  it  sucks 
 
 trees  or  bar-  and  draws  much  of  the  moisture  of  the  earth  which  might  tend  to  feed  and 
 fessors  draw     nourish  some  fruitful  trees. 
 
 ture'aw^"""  ^  ^0  some  barren  professors  who  are  poor,  and  cannot  live  without  the  charity 
 ftel a"^"'  °\ "''  f '"'"''' ,*^°  '"^  "'  ^''■'^^  ^^-ay  part  of  that  supply  from  the  godly  pooi . 
 nourish  good  wlio  (tiiough  they  are  mdustnous  according  to  their  ability)  yet  by  reason  of 
 Chr.st,ans.  age  Sickness  or  some  other  distressing  providence,  cannot  subsist  without  the 
 chanty  of  the  church  (I  charge  no  person,  neither  let  any  think  in  my  public  speakin<r 
 after  this  manner,  m  this,  or  any  other  like  case  I  direct  my  words  particularly  to  them  1 
 for  if  I  knew  any  guilty,  I  should  take  another  way,  even  lay  then- evil  directly  before 
 them:  but  as  there  were  some  in  the  primitive  churches  that  worked  not,  but  were  idle 
 drones,  that  lived  upon  the  honey  which  the  painful  bees  gathered,  taking  up  a  profession 
 for  bread,  or  following  of  Christ  for  loaves,  so  it  may  be  feai-ed,  that  there  are  too  many 
 such  who  get  into  churches  In  these  days. 
 
 "  And  he  said,  Lord,  let  it  alone  this  year  also." 
 
 FelZtfFvt  f  t'  ^r^  '^^*  ''f "'''°  '°"''  ""''^  'l^""""^  "'''°"g'^  *'^  P^'^yer  and  intercession 
 red  through  0' ''^sus  Chnst,  "  he  made  mtercession  for  trangressors,"  Isa.  liii  12  How 
 t?rce"sln."  ''"^  j"^  P'.'^y  H'  !'^'°'^  ^^"^  P"' ''™  *«  'l-^^*  =  y«"  l^arren  souls  hear,  and  take 
 ti,„f  I  /f,     i""  ,'f,'         .    '''°''''''  ^"^^  ^y  "'■'^''^  ""^^"^  yo"  are  spared,  and  who  it  is 
 
 that  keeps  off  the  fatal  blow,  when  the  axe  of  divine  justice  is  ready  to  cut  you  down  0 
 hold,  justice  hold  stay  thy  hand.  Lord  let  yet  this  sinner  alone,  and  that  sinner  alone,  one 
 year  longer,  saith  the  Lord  Jesus  Christ. 
 
 God  is  slow  2.  Note  that  God  is  slow  to  anger,  or  slow  to  wrath,  not  willing  presently 
 
 to  anger.  to  cut  down  barren  and  infruitful  persons  ;  how  long  did  he  wait  on  Israel  of 
 
 old,  even  forty  years  (saith  he)  "  was  I  grieved  with  that  generation,"  &c.,  and  it  was 
 some  hundred  of  years  before  he  cut  tliem  down,  and  cast  them  utterly  off 
 
 rf.  Observe  that  Jesus  Christ  intercedes  for  a  little  longer  time  before  God  cuts  down 
 barren  persons  one  year  more  after  three  years  were  gone  and  no  change,  no  fniit  found 
 but  as  loose  and  as  canial,  and  unprofitable  as  ever. 
 
 4.  We  may  also  infer  that  there  is  cause  to  fear  that  some  who  have  been  unfniitful 
 lor  several  years  under  gracious  means,  or  under  the  labours  of  a  pamful  ministiT  wiU 
 never  become  fruitftil  fig-trees  ;  you  heard,  that  hare  not  the  second,  nor  the  third  year 
 seldom  ever  are  fruitful,  yet  upon  the  use  of  other  means,  such  that  Christ  can,  and  some- 
 tunes  doth  use.  It  may  be  made  fruitful. 
 
 5.  Moreover  it  appears  from  hence  that  Christ  spares  no  cost,  nor  pains,  in  an  ordmary 
 way  to  make  barren  persons  fniitful ;  "  what  could  have  been  done  more  to  my  vine- 
 yard that  I  bave  not  done  in  it,"  Isa.  v.  4.  He  speaks  of  digging  about  it,  and  dun^ng  it  • 
 he  mil  use  the  most  likely  means  in  order  to  make  it  fruitful ;  he  wiU  open  the  root  touch 
 
SERM.    VIII.]  THE    PAHADLE    OF    TlIK    BARRKN    FIG-TREE.  78-') 
 
 the  sinner's  conscience,  he  will  sec  to  remove  the  curth  or  worldly  spirit  which  lies  too  close 
 to  the  heart  or  root  of  this  tree,  ami  perluqis  thereby  also  discover  the  worm  that  is  at  the 
 root,  or  some  beloved  lust  that  spoils  its  growth,  and  makes  it  barren. 
 
 6.  But  if  after  all  means  that  Christ  useth,  fruitless  persons  remain  still  haiTen,  are 
 still  unbeheving,  still  impenitent,  still  unholy  ;  justice  will  at  last  in  wrath  cut  them  down; 
 vengeance  will  at  last  overtake  all  unprofitable  and  fruitless  professors. 
 
 7.  Moreover,  we  may  infer  that  God  will  leave  ul!  persons  who  sit  under  tlie  means  of 
 grace,  under  the  sweet  shinings  and  waterings  of  heaven,  esjiecially  such  who  are  planted 
 in  his  vineyard,  without  excuse  ;  they  of  all  men  shall  justify  God  when  he  executes  his 
 judgments  upon  them  ;  what  will  such  have  to  say,  when  God  deals  with  them  here 
 whilst  in  this  world,  in  his  displeasure,  or  in  the  great  day  when  he  brings  them  to  the 
 tribunal  of  Jesus  Christ  ? 
 
 "  Lord,  let  it  alone  this  year,  this  one  year  also." 
 
 0  what  a  kind,  patient,  and  compassionate  an  intercessor  is  tlie  Lord  Jesus  Christ,  and 
 what  love  and  affections  hath  he  to  such  siuners  whom  he  sees  are  in  a  perishing  condi- 
 tion ;  where  the  axe  of  God's  wrath  is  up,  Christ  steps  in  to  hoid  God's  siu-revengiug  hand. 
 
 0  my  father,  let  this  and  that  man  live  one  year  longer,  0  turn  away  from  this  thy  anger, 
 
 1  will  yet  see  what  may  he  done-  My  brethren,  jNIoses  in  his  praying  for  barren  Israel,  was  a 
 tyjie  of  Jesus  Christ.  "  And  the  Lord  saith  unto  Moses,  I  have  seen  this  people,  and  behold 
 it  is  a  stiit'-necked  people.  Now  therefore  let  me  alone  that  my  wrath  may  wax  hot  against 
 thera,  and  that  I  may  consume  them,  and  I  will  make  of  thee  a  gi-eat  people,"  Exod.  xxxii. 
 9,  10.  But  how  tlid  i\loses  plead  with  God  to  turn  his  anger  away.  "  And  Moses  besought 
 the  Lord  his  God,  and  said,  Lord,  why  doth  thy  wrath  wax  hot  against  thy  people  ;"  nay, 
 he  cries,  "  If  thou  wilt  forgive  their  sins  ;  if  not,  blot  me  I  pray  thee  out  of  thy  book 
 which  thou  hast  written,"  ver.  32. 
 
 Certainly  our  blessed  Mediator  far  exceeds  in  compassion  tlie  ty]ncal  mediator,  whose 
 love  to  God's  glory,  and  the  honour  of  his  name,  and  the  good  of  his  people,  was.  very 
 great ;  0  my  Father,  let  this  sinner  be  spared  a  little  time,  if  it  be  but  one  year,  and  I  will 
 try  what  fresh  corrections  may  do ;  may  be,  the  rod  may  work  more  upon  them  than  my 
 word  hath  hitherto  done,  and  tend  to  make  their  barren  hearts  to  become  fruitful.  I  will 
 also  stir  up  my  servants  to  awaken  them  by  a  more  sharp  and  searching  manner  ;  but  if 
 after  what  I  puqiosc  to  do,  by  the  strivings  and  operations  of  my  word,  Spirit,  and  rod, 
 they  are  made  fruitful,  well,  but  if  not,  thou  shalt  cut  them  down. 
 
 "  And  if  it  bear  fruit,  well,  and  if  not,  then  after  that  thou  shalt  cut  it  down,"  verse  9. 
 
 1  will  when  all  I  purpose  to  do,  is  done,  intercede  for  those  unfruitful  persons  no  mire, 
 and  then  be  sure,  my  brethren,  such  persons  are  undone  for  ever :  if  Christ  once  will  stand 
 up  to  plead  with  God  no  more  for  them,  and  exercise  no  more  patience  towards  them,  nor 
 use  no  more  means  to  do  them  good,  but  leave  them  to  divine  justice  to  cut  them  down, 
 they  must  perish  for  ever. 
 
 Thus  I  have  briefly  opened  the  parts  of  this  parable. 
 
 Secondly,  I  shall  observe  one  or  two  propositions,  from  one  or  two  of  the  principal  parts 
 thereof. 
 
 "  Behold,  these  three  years  I  come  seeking  fruit  on  this  fig-tree,  and  find  none,"  &c. 
 
 Behold !  Tliis  is  a  word  of  admuation,  as  well  as  a  word  that  calls  for  attention  and 
 observation  :  and  also  a  word  of  lamentation,  and  of  commiseration. 
 
 Behold  !  wonder '  I,  even  I,  the  miglity  God  have  taken  pains  with  this  and  that  per- 
 son ;  I  have  found  means  to  humble  them  to  discover  their  sins,  evils,  and  barrenness  to 
 them,  and  then  come  year  after  year,  to  see  what  fruit  they  bring  forth,  and  behold,  this 
 I  have  done  and  yet  I  find  no  fruit.     P'rom  hence  note, 
 
 1.  Doct.  That  it  is  matter  of  wonder,  and  cause  of  grief  and  lamentation,  to  see  men 
 planted  m  God's  vineyanl,  or  sit  luider  the  blessings  of  his  house  and  ordinances,  and  yet 
 be  barren  or  unfruitful,  and  not  cut  down.     In  speaking  to  this  I  shall, 
 
 1.  To  prove  the  truth  of  the  doctrine. 
 
 2.  I  shall  show  wherein  this  wonder  lies,  or  m  what  it  consists,  and  why  it  ought  to  be 
 observed  with  lamentation. 
 
 1.  As  to  the  proof  of  this  truth,  see  what  God  saith  on  the  like  occasion  by  the  prophet, 
 "  Hear,  0  heaven,  and  give  ear,  0  earth,  for  the  Lord  hath  spoken,  I  have  nourished  and 
 brought  up  children,  and  they  have  rebelled  agamst  me,"  Isa.  i.  2,  3.  God  would  have 
 the  heavens  and  the  earth  wonder  and  be  astonished  at  the  sins  and  barrenness  of  the 
 Jews,  or  church  of  Israel,  and  to  weep,  lament,  and  mourn  over  thera,  "  Why  should  ye 
 
 3  E 
 
7PG  TIfl:    I'ARAni.S    uK    THE    BATiUrN    FIC-TREE.  [sUPPT,. 
 
 be  stricken  any  more  ?  wliy  slmulil  I  use  any  more  means  witli  them  to  make  them  fruitful, 
 who  after  all  I  have  done,  hrinif  forth  nothing  but  wild  grapes,"  ver.  5. 
 
 Moreover,  it  is  said  that  our  blessed  Saviour  marvelled  at  the  unbelief  and  hardness  of 
 the  hearts  of  the  Jews,  to  whom  he  preached,  and  among  whom  he  wrought  such  mighty 
 miracles.  "  And  he  marvelled  because  of  their  unbehef,"  Mark  vi.  6  ;  his  divine  doctrine 
 being  delivered  with  such  power  and  authority,  and  his  miracles  and  works  so  amazingly  glo- 
 rious and  wonderful.  And  in  another  place  it  is  said,  "  he  looked  about  with  anger,  be- 
 ing grieved  for  the  hardness  of  their  hearts,"  Mark  iii.  5.  Here  both  the  admiration  and 
 sorrow  of  our  Lord  liimself  is  expressed,  because  of  the  sins,  unbehef,  and  barrenness  of 
 these  persons. 
 
 Many  such  like  texts  I  might  mention,  but  what  I  shall  speak  under  the  next  general 
 head  will  further  prove  this. 
 
 Secondly,  I  shall  show  you  wherein  this  wonder  doth  lie,  and  the  cause  of  observation 
 and  lamentation  doth  consist,  viz.,  that  such  God  takes  so  much  pains  with,  and  waits  so 
 long  upon,  that  they  may  become  fruitful,  and  yet  after  all  are  barren. 
 FromwiiPDce  ■'-  ^*  '''  ^°^  Strange  it  should  be  thus,  considering  the  barren  earth  which  is 
 that,  barren  digged  up,  and  dunged,  and  watered  with  rain  from  heaven,  becomes  fruitful, 
 m:V*'be'\e-  and  answereth  the  pains  and  cost  of  the  husbandman.  Moreover,  trees  which 
 held  with  are  planted  in  a  fruitful  soil,  being  well  pruned  and  purged,  commonly  become 
 fruitful.  But  many  professors  and  members  of  the  visible  church,  though  they 
 like  ground  dug,  and  dunged  by  Jesus  Christ  and  the  blessed  God,  remain  barren  ;  and 
 though  they  are  planted  in  the  vineyard,  on  a  very  fruitful  hill,  and  abundance  of  gracious 
 means  used,  and  much  patience  exercised,  in  order  to  make  tbem  fruitful,  yet  after  all,  are 
 like  a  barren  fig-tree,  or  a  vine  that  brings  forth  wild  grapes.  Sirs,  is  it  not  strange  t)iat 
 God  should  plant  "  a  noble  vine,  wholly  a  right  seed,  and  yet  any  should  be  turned 
 into  a  degenerate  plant  of  a  strange  vine,"  Jer.  ii.  21.  The  Jewish  church  was  of  God's 
 own  constitution,  and  the  first  plants  choice  plants,  as  Abraham,  Isaac,  Jacob,  &c.  But 
 what  strange  plants  were  found  in  it  in  after  times,  how  barren  and  unlike  those  first 
 planted  ?  tlie  hke  might  be  said  of  the  gospel  church,  and  gospel  plants.  The  many  show  ers 
 that  fall  from  heaven,  makes  the  hard  and  barren  earth  fruitful  and  tender,  but  all  the  di- 
 vine showers  of  the  world,  and  heavenly  doctrine,  makes  not  the  hearts  of  many  profes- 
 sors fruitful  or  tender,  but  they  abide  as  hard  and  as  barren  as  ever.  Again  the  inanimate 
 creatures  answer  the  pains  used,  so  do  irrational  creatures  also  they  readily  obey  um\ 
 yield  to  the  wills  of  their  owners,  they  in  their  kind  do  what  can  be  expected  of  them  ; 
 but  mankind  rebels  against,  and  refusetii  to  comply  with  the  will  of  God,  and  answereth 
 not  his  cost,  pains,  and  expectation.  "  The  ox  knows  his  owner,  and  the  ass  his  master's 
 crib,  but  Israel  doth  not  know,  my  people  doth  not  consider." 
 
 2.  Is  it  not  a  strange  thing,  and  to  he  wondered  at,  to  see  men  value  a  name  to  live 
 above  life  itself,  or  to  esteem  a  cabinet  of  very  small  worth  above  a  jewel  that  is  of  an 
 inestimable  value  ?  or  to  see  men  professing  themselves  to  be  wiser  than  others,  or  excel- 
 ling in  wisdom,  to  value  or  prefer  the  shell  above  the  kernal,  or  it  is  not  strange  for  men 
 to  hear  that  sentence  of  death  is  passed  upon  them,  and  know  not  but  it  may  be  executed 
 in  less  than  four-and-twenty  hours,  yet  fear  nothing,  and  though  they  have  a  pardon  of- 
 fered them,  yet  slight  it,  wiU  not  take  hold  of  it. 
 
 3.  Is  it  not  strange  that  men  should  sow  tares,  and  yet  believe  they  shall  reap  wheat  ? 
 the  barren  professor  sows  to  the  flesh,  and  yet  thinks  to  reap  to  the  Spirit ;  notwithstand- 
 Gai.  vi.  7, «.  ing,  what  Paul  positively  affirms  to  the  contrary  ;  or  is  it  not  strange  to  see  men 
 rather  believe  the  devil  and  their  own  deceitful  hearts,  than  to  give  credit  to  what  the 
 holy  God  and  Jesus  Christ,  say  and  testify. 
 
 Woniler,  0  ye  heavens  !  to  behold  the  creature  to  abuse  the  Creator,  abuse  his  infinite 
 wisdom,  grace,  love,  patience,  and  long  suflering,  yea,  and  contemn  the  sweet  enjoyment 
 of  his  love  and  favour,  and  a  crown  of  glory  that  fadeth  not  away,  for  the  sake  of  an  empty 
 world,  or  mere  vanity. 
 
 5.  Behold,  the  king  courting  a  beggar,  and  is  denied  !  Behold  a  physician,  who  shed  his 
 own  blood  to  cure  the  wounds  of  his  enemies,  waits  at  the  door,  and  yet  the  miserable 
 wretch  there  lets  him  stand  all  night,  and  refuses  to  apply  that  blood,  the  virtue  of  that 
 blood  to  heal  his  wounds  ;  but  chooses  death  rather  than  life. 
 
 These  things  are  to  be  considered  with  great  wonder,  and  all  the  folly  and  evil  hinted, 
 meet  in  much  jiersons  mentioned  ;  whom  the  holy  and  jealous  God  useth  most  gracious 
 weans  to  make  fruitful,  waiting  upon  them  year  after  year,  but  still  observing  they  hi  ing 
 forth  no  rii'ht  fruit ;  he  at  last  cries,  cut  them  down,  and  yet  they  fear  him  not,  but  go  on 
 
SKUM.    Vm.]  THF.    PARAM.K    OF    TUK    BARRKN    FIG- TRKF.  787 
 
 in  the  evils  of  their  hearts  and  ways,  uutil  tliey  are  iaJeeJ  cut  duwn  and  sent  to  hell. 
 
 But  to  proceed  to  another  proposition. 
 
 2.  Doct.  That  the  reason  why  some  barren  professors  are  no  sooner  cut  down,  is  by  vir- 
 tue of  Christ's  intercession  ;  but  yet  at  last  when  no  means  will  do,  but  the  signs  and 
 plagues  of  baiTenness  remain  upon  them,  tliey  are  cut  down  with  dreadful  vengeance. 
 
 1.  In  speaking  to  this,  I  shall  show  that  barren  persons  in  the  cliurch  of  God,  with 
 other  sinners  that  are  borne  with  so  long,  is  through  tlie  intercession  of  .Jesus  Christ. 
 
 2.  Show  why  Jesus  Christ  intercedes  for  barren  and  unfruitful  persons. 
 
 3.  Show  who  they  be  that  are  in  danger  to  be  cut  down  with  dreadful  vengeance. 
 
 4.  Apply  the  whole. 
 
 Some  say  it  is  Clirist  that  only  is  the  chief  vine-di'esser,  that  says,  stay  yet  this  one  year 
 also ;  but  others  think  it  refers  to  his  faithful  ministers,  who  are  employed  under  him  to 
 be  his  vine-dressers. 
 
 But  certainly  the  Lord  Jesus  is  chiefly  meant  hereby,  though  it  may  com-  jii->i«tprs  aa 
 prehend  his  ministers  also,  who  with  IMoses  of  old,  entreat  God  to  exercise  pa-  h  ni'»''it^'"^'*' 
 tieiice  towards  unfi-uitful  professors  and  impenitent  sinners.  that   b'aneX 
 
 That  our  blessed  Lord  doth  intercede  fur  sinners  (as  well  as  for  believers)     be'°s"pare'(l'  a 
 this  parable  fully  doth  evince ;  besides  it  is  said,  he  prayed  for  such  (or  least-     little  loDger. 
 wise  for  some  of  them)  that  put  him  to  death,     "  Father,  forgive  them,  for 
 they  know  not  what  they  do,"  Luke  xxiii.  34. 
 
 Moreover,  it  is  said,  "  he  bare  the  sins  of  many,  and  made  intercession  for  transgressors," 
 Isa.  liii.  12. 
 
 Secondly,  why  doth  Christ  intercede  for  sinners. 
 
 1.  Because  he  died  for  them  ;  he  that  laid  down  his  life  for  them,  be  sure  why  Christ 
 will  not  refuse  to  pray  for  them  ;  he  that  bled  for  them,  will  no  doubt  plead     for  barrca 
 
 for  them.  sinnera. 
 
 2.  Because  he  ever  lives  to  make  intercession  with  the  Father,  and  it  is  by 
 
 virtue  of  his  intercession  that  the  merits  of  his  blood  are  applied,  and  become  effectual  to 
 poor  sinners  ;  he  intercedes,  that  faith  may  be  given  to  such  that  believe  not,  as  well  as 
 that  it  may  be  increased,  strengthened,  and  not  fail  in  such  in  whom  it  is  already  wrought. 
 "  Them  I  must  bi-ing,"  &c.,  John  x.  16,  that  is,  aU  that  are  given  to  him,  and  one  way  (I 
 have  elsewhere  showed)  he  useth  in  seeldng  his  lost  sheep,  is  by  his  intercession.  V 
 
 Aaron,  when  he  went  into  the  holiest  of  all,  bore  the  names  of  all  the  children  of 
 Israel  upon  the  breast-plate  of  judgment,  and  intercedeth  also  for  the  people,  when  guilty 
 of  great  offences ;  and  this  signified  the  intercession  of  our  Lord  Jesus  Chi-ist,  who  hath 
 before  him,  and  in  his  memoiy  all  the  names  of  God's  elect,  whether  called  or  uncalled. 
 
 3.  Because  Christ  knows  that  if  he  intercedes  not  for  sinners,  or  pleads  not  for  them, 
 one  sinner  could  not  live  a  moment  longer  ;  indeed,  the  lives  of  all  men  are  continued  as 
 the  fiTiit  or  effects  of  his  interposition  and  gracious  mediation,  and  when  he  ceaseth  inter- 
 ceding for  any  people  or  particular  person,  vengeance  falls  upon  such  a  peojjle  and  person 
 immediately,  and  no  doubt  but  many  temporal  judgments  are  kept  off,  and  prevented  by 
 Christ's  gracious  intercession. 
 
 4.  Because  without  Christ's  intercession,  the  gospel  is  neither  given  to  a  people,  or 
 nation,  nor  continued  to  them  ;  nor  is,  or  can  the  gospel  (or  means  of  grace)  become  ef- 
 fectual to  any  person  or  people,  without  Christ  intercedes  in  the  case :  for  as  all  grace,  my 
 brethren,  was  purchased  by  Christ,  so  it  is  given  forth  by  virtue  of  his  intercession  to  the 
 Father.  The  Lord  Jesus  doth  not  only  say.  Lord,  let  this  and  that  sinner  alone  this  yeai\ 
 (but  if  they  belong  to  him)  he  also  prays  and  intercedes  for  grace,  or  a  blessing  upon  the 
 word  and  ordinances,  that  so  they  may  believe  and  be  renewed,  and  eternally  saved. 
 
 5.  Because  some  bari'en  persons  the  Lord  Christ  knows  are  in  the  election  of  grace,  in- 
 deed who  of  them  were  not  vile  and  barren  before  quickened,  called,  and  made  fruitful ; 
 and  hereby  also  he  leaves  all  men  without  excuse.  My  brethren,  the  sins,  unbehef, 
 and  barrenness  of  wicked  men,  is  the  material  cause  of  their  damnation. 
 
 Thirdly,  I  shall  show  you  who  they  are,  that  are  in  danger  to  be  cut  down  with  dread- 
 ful vengeance. 
 
 1.  Such  barren  persons  are  in  danger  who  have  had  gi-eat  iiivouis  showed  Jf^''*'  f™- 
 them;  yea,  more  cost  spent  on  them,  and  labour  taken  with  them,  than  many  dauyor  of 
 others  ever  had  ;  and  yet  after  all  remain  barren,  carnal,  and  unbelieving.  5''°*  '"' 
 What  wonderful  favours  did  God  show  the  Jews  above  all  people  in  the  world  ? 
 He  gave  unto  them  his  covenant,  the  law,  ordinances,  and  promises ;  nay,  I  may  say  all 
 he  had  to  give,  or  bestow  under  the  dispensation  to  such  who  were  a  people  constituted 
 
788  Tm:  PARABLE  OF  THE  BARREN  EIG-TRES.  [SUI'PL. 
 
 a  national,  and  typical  church.  Pray  read  the  105th  Psalm.  The  apostle  shows  also,  that 
 unto  them  were  committed  the  oracles  of  God,  &c.,  Piom.  iii.  2 ;  and,  saith  the  Psalmist, 
 "  He  showed  his  word  unto  Jacoh,  liis  statutes  and  his  judgments  unto  Israel,  he  hath  not 
 dealt  so  with  any  nation,  and  as  to  his  judgments  they  have  not  known  them,"  Psal. 
 cxlvii.  19,  20. 
 
 And  henee  the  Lord  said,  "  What  could  I  have  done  more  to  my  vineyard,  that  I  h.ave 
 not  done  to  it?  and  yet  after  ail  God  did  to  them,  and  fur  them,  they  were  baiTeu,  and 
 brought  forth  wild  grapes,  and  therefore  at  last  were  cut  down  -^ith  vengeance. 
 
 Moreover,  what  cost  and  pains  was  Christ  at  with  them,  to  whom  he  preached,  and 
 among  whom  he  wrought  such  wonderful  miracles  ;  these  were  said  to  be  exalted  up  to 
 heaven,  but  they  remaining  ban-en,  see  what  our  Lord  says  ;  "  And  thou  Capernaum  which 
 art  exalted  unto  heaven,  shalt  be  brought  down  to  hell,"  Matt.  xi.  23.  Compare  this  with 
 what  the  apostle  saith,  for  the  "  Earth  which  drinketh  in  the  rain  that  cumeth  oft  upon 
 it,  and  bringeth  forth  herbs  meet  for  them  by  whom  it  is  dressed,  receiveth  blessing  from 
 God  ;  but  that  which  beareth  thorns  and  briars  is  rejected,  and  is  nigh  unto  cursmgs,  whose 
 end  is  to  be  burned,"  Heb.  vi.  7,  8. 
 
 When  pa-  ^-  Such  are  in  danger  who  wear  out  the  patience  and  forbearance  of  God, 
 tienoeofGod  when  the  Lord  having  waited  long,  as  he  did  on  the  old  world  (a  hundred  and 
 out,  heTuta  twenty  years)  and  yet  they  are  barren,  abominable,  or  unbelieving,  these  are 
 the  sinner  jjgj^j.  cutting  down.  God  waits  not  only  one  year  after  three  were  gone,  but 
 many  years,  and  all  is  in  vain,  well  "  now  (saith  he)  I  will  arise,  1  will  devour 
 at  once,  I  will  exercise  patience  no  longer,  I  have  used  great  means,  and  have  borne  so 
 long  that  my  patience  is  now  worn  o'lt,  "  cut  them  down,  why  cumber  they  the  ground." 
 "When  the  3.  When  God  withdraws  all  means  of  grace  from  a  people  or  person,  when 
 Spirit     mil     |jjg  Spmt  being  grieved,  nay  vexed,  will  strive  no  longer  with  them,  but  they 
 
 strive         DO  i    .  ^  D         _    '       J  .    1        „      TT  ■  1  .1 
 
 longer,  God  '•'  are  given  up  to  their  own  heart  s  lust.  He  sometmies  says,  as  he  said  to 
 rcnVoul  ^^'  Ephraun  of  old,  "  Ephraim  is  jomed  to  idols,  let  h.'m  alone,"  Hos.  liv.  17. 
 down.  Yqjj^  jjjy  ministers,  let  those  sinners  alone,  your  words  shall  have  no  effect 
 
 upon  their  hearts,  and  my  Spirit  let  them  alone,  do  not  reprove  them,  nor  move  them  to 
 repentance,  nor  to  seek  after  Christianity  more,  and  God  may  say  to  conscience  also,  let 
 the  reins  lie  loose  upon  the  neck  of  their  lusts,  and  rebuke  them  not  when  they  sin  ;  cer- 
 tainly when  God  deals  thus  with  any  sinners,  they  are  near  cutting  down  with  vengeance. 
 God  threatened  h.is  people  of  old,  that  "He  woidd  not  punish  tlieir  daughters  when  they 
 committed  whoredom,"  &c.,  Hos.  iv.  14.  What  can  be  a  worse  sign  of  God's  wraih,  than 
 quietly  to  let  men  alone  in  a  sinful  and  Christless  state  ?     For, 
 
 That  wliich  follows  or  attends  this  judgment  is,  "  hardness  of  heart,  blindness  of  mind, 
 and  a  seared  conscience,"  1  Tim.  iv.  3 ;  the  Holy  Spiri,  being  utterly  vrithdrawn,  they 
 Heb.  Ti.  5,  6,  fall  under  the  plague  of  hardness  of  heart,  and  it  is  then  impossible  that  tljey 
 should  be  renewed  again  to  repentance,  being  left  to  judicial  hardness,  these  fall  upon  this 
 into  a  deep  sleep,  yea,  sleep  the  sleep  of  death  ;  and  it  is  much,  if  this  sort  do  not  become 
 enemies  to  the  people  of  God,  and  mock  at  religion,  being  filled  with  malice  and  spite 
 against  Jesus  Christ,  and  tread  under  foot  the  blood  of  the  Son  of  God. 
 
 APPLICATION. 
 
 You  that  are  barren  professors,  tremble.  0  how  dismal  and  dangerous  a  thing  it  is  to 
 be  a  sinner  in  Sion,  or  to  be  in  a  dying  and  withering  condition;  you  know  not  where  your 
 partial  apostacy  may  end. 
 
 Be  exhorted  to  try  yourselves,  and  prove  your  own  work,  0  know  if  possible  how  things 
 are  between  God  and  you  ;  it  may  be  God's  axe  is  up,  and  Christ  yet  cries,  Lord,  let  it 
 alone  this  year  also  ;  you  may  have  but  one  year  left  to  get  an  interest  in  Christ,  to  get  faith 
 and  a  changed  heart ;  nay,  may  be  much  of  that  year  is  also  gone  ;  what  wiU  you  do  when 
 God  begins  not  only  to  shake  the  tree,  by  stretching  out  his  hand  by  sickness,  but  pro- 
 ceeds to  give  the  fatal  blow,  and  cuts  you  off  by  death,  "  or  take  thee  away  with  his 
 stroke,  then  a  great  ransom  cannot  deliver  thee,"  Job.  xxvi.  18.  Fruitless  vines  and  fig- 
 trees  are  fuel  for  eternal  burning,  they  shall  be  thrown  into  the  fire. 
 
 3.  Comfort,  to  you  (though  you  are  decayed,)  who  are  true  believers;  there  is  notwith- 
 standing all  that  hath  been  said,  a  word  of  comfort  to  you,  God  will  revive  you,  and  re- 
 store your  souls,  and  heal  your  backslidings,  and  love  you  freely.  You  shall  take  root 
 downwards,  and  bring  forth  fruit  upwards  ;  you  shall  be  pm-ged,  to  be  made  more  fruitful; 
 you  are  not  of  that  sort  "  that  draw  back  to  perdition,  you  are  ordained  to  go,  and  bring 
 forth  fruit,  and  that  your  fruit  should  remain,"  Heb.  x.  39 ;  if  therefore  any  that  hear 
 
SEKM.    IX.]  THE    PAUADLE    OF    THIi    TWO    SONS.  789 
 
 me  tliis  day  are  not  under  barrenness  or  decay,  but  to  revive,  Uiey  have  cause  to  praise 
 and  magnify  God  for  ever. 
 
 PARxVBLE 
 
 OF   THE 
 
 TWO  SOiNS   BID  TO  GO   INTO    THE    VINEYAriD. 
 
 SERMON  IX. 
 
 But  what  think  you,  a  certain  man  had  two  sons,  and  he  came  to  the  first,  and  said 
 son,  (]o  work  to-day  in  my  vineyard.  He  answered  and  said,  I  will  not,  but  after- 
 ward he  repented  and  went.  And  he  came  to  the  second  and  said  likewise,  and  he 
 said,  I  go  sir,  and  went  not,  whether  of  them  twain  did  the  will  of  his  father,  they 
 say  unto  him  the  first.  Jesns  said  vnto  ihem,  verily  I  say  nnlo  you  that  the  publi- 
 cans and  harlots  go  into  the  kingdom  of  heaven  before  you. — Matt.  xxi.  2S — 31. 
 
 To  open  the  scope  of  the  parable. 
 
 1.  I  shall  explain  all  the  parts  of  it. 
 
 2.  Note  one  or  two  things  from  thence.     3.  Apply  it. 
 
 1.  The  scope  of  this  parable,  it  is  evident  it  is  to  show  what  deceit  and  hypocrisy  was 
 in  the  Pharisees,  and  that  some  great  sinners  were  in  a  better  state  and  condition  than 
 they,  see  vcr.  31.     "  Publicans  and  harlots  go  into  the  kingdom  of  heaven  before  you." 
 
 2.  To  discover  that  self-righteousness  in  persons  seem  to  promise  fair,  and  to  be  ready 
 to  do  the  will  of  God.  who  only  do  but  pretend  to  do  it ;  and  such  who  are  gi-eat  sinners, 
 •who  by  their  profane  lives  declare  an  averseness  to  God  and  rchgion,  and  so  seem  to  say 
 they  will  not  go  into  Christ's  \'ineyard,  yet  God's  grace  soon  chungeth  their  thoughts  and 
 purjioses,  and  they  repent,  and  go. 
 
 Or  it  may  refer  to  the  Jews  and  Gentiles  ;  the  fii'St  sought  after  right-eousness  and  found 
 it  not,  tlie  other  sought  not  after  it,  yet  found  it.  p.irts      ex- 
 
 1.  By  the  certain  man  is  meant  the  Lord  J  -as  Christ.  piamed. 
 
 2.  By  the  vineyard  is  meant  the  church.  Why  the  church  is  compared  to  a  \^neya^d 
 is  explained  in  other  parables. 
 
 3.  By  the  first  son  is  intended  the  publicans,  or  such  who  are  great  smners,  gross  and 
 scandahuis  binners,  or  according  to  some,  our  Lord  means  the  Gentiles. 
 
 4.  By  the  second  son  is  meant  the  pharisees,  or  moralized  and  self-righteous  persons, 
 or  the  Jews. 
 
 5.  By  coming  to  the  first  and  second  son  is  meant  God's  gracious  approaching  unto 
 them  m  the  dispensation  of  the  gospel,  and  offers  of  pardon  and  free  justification  by  faith, 
 or  the  tender  of  Christ. 
 
 6.  By  bidding  them  to  go  and  work  in  the  vineyard,  is  meant  their  domg  the  work,  and 
 will  of  God,  or  acceptmg  of  Christ,  and  entering  themselves  into  a  church. 
 
 7.  To-day,  refers  to  the  present  time,  not  to  delay  the  doing  of  it. 
 
 8.  The  first  that  answered  1  will  not,  but  afterward  repented,  &c.,  refers  to  the  publi- 
 cans and  harlots,  or  profane  persons,  or  of  those  of  the  Gentile  nations,  who  by  their  evil 
 lives,  and  horrid  wickedness,  say  they  will  not  enter  into  covenant  with  Christ,  or  obey  his 
 voice,  nor  go  into  his  vineyanl,  or  believe  and  do  his  will,  and  work  ;  for  though  none 
 perhaps,  will  say  thus  with  their  mouths,  yet  all  ungodly  persons  speak  thus  by  then:  work, 
 and  in  their  hearts;  but  afterwards  being  convinced  of  their  great  wickedness,  they  repent 
 of  their  folly,  and  do  believe  in  Jesus  Christ. 
 
 9.  The  second  son  said,  I  go,  sir,  namely  the  pharisees,  and  other  hypocrites,  and  for- 
 mal professors,  by  their  outward  profession,  and  fair  pretences  to  religion  ;  these  seem  to 
 say,  we  go  sir ;  they  promise  fair,  but  their  hearts  and  lives  being  unsanctified,  they  do  not 
 what  the  Lord  doth  require,  and  look  for  at  their  hands. 
 
790  THL   PAKABLE    Of    THli    TWO    SOXS.  [sUPPL. 
 
 10.  By  the  kingdom  of  heaven  here  may  refer  both  to  tlie  gospel  church,  and  to  the 
 kingdom  of  glory  ;  some  conclude  the  last  only.  "  Verily  I  say  unto  you,  that  the  Pub- 
 licans and  the  harlots  go  into  the  kingdom  of  heaven  before  you. 
 
 Our  Saviour  doth  not  hereby  intimate  that  the  Pharisees,  and  such  like  persons,  shall 
 enter  into  the  kingdom  of  heaven  afterwards,  or  as  if  great  sinners  go  to  heaven  first,  and 
 that  they  shall  follow  after,  but  by  these  words  he  means, 
 
 1.  That  some  publicans  and  proiane  sinners  should  go  to  heaven,  and  not  many  of  these 
 Pharisees,  and  self-righteous  persons. 
 
 2.  It  doth  imply  that  great  and  notorious  sinners  are  more  likely  to  be  prevailed  with 
 to  receive  Jesus  Christ,  or  are  sooner  wrought  upon  than  self-righteous  ones  are. 
 
 Question,  why  are  they  called  sons,  both  sorts  being  in  their  natural  state  ? 
 
 Answ.  Metaphors  and  parables,  I  have  told  you  often,  do  not  run  on  all  four  :  yet  all 
 men  by  creation  are  the  sons  of  God,  and  upon  that  account,  they  may  be  so  called. 
 
 Thus  having  briefly  opened  the  several  parts  of  this  parable,  I  shall  take  notice  of  one 
 or  two  points  of  doctrme. 
 
 1.  Doct.  That  Pharisaical  and  all  self-righteous  persons  are  in  some  sense  in  a  worse 
 condition  than  the  open  profane,  the  latter  being  sooner  brought  to  believe  in  Christ  than 
 the  former. 
 
 Two  things  I  purpose  to  do  in  speaking  to  this  proposition. 
 
 1.  Show  the  character  of  a  Pharisaical  person. 
 
 2.  Give  you  the  reason,  why  open  and  profane  sinners  are  sooner  brought  to  believe 
 in  Christ,  than  self-righteous  ones,  who  have  a  sober,  and  moral  honest  Ufe  an!  conversa- 
 tion. 
 
 Themnrks  of         1.    They  are  such  that  think  better  of  themselves  than  they  think  of  others, 
 person.  "  And  he  spake  a  parable  unto  certain  which  trusted  in  themselves  that  the 
 
 See  the  par-     were  righteous,  and  despised  others. 
 
 able  of  the  They  are  such  who  have  a  marvellous  opinion  of  the  goodness  of  their  own 
 Hubiican  o-  hearts  and  state,  they  trust  in  themselves  (or  have  much  confidence  in  respect 
 their''charac!  '"^  ^^^  safety  and  happiness  of  their  condition)  though  never  changed,  or  re- 
 ter  is  more  newed  by  the  Spirit  and  grace  of  God  ;  and  hence  the  Pharisee  broke  forth  and 
 ^argeiyopen-  ^^jj^  "  God,  I  thank  thee  I  am  not  as  other  men  are,  extortioners,  unjust, 
 adulterers,  or  even  as  this  Publican,"  Luke  xviii.  11  ;  and  therefore, 
 It  was  DO  re-  2.  The  Pharisees  were  the  most  precise  and  devout  sect  that  was  among 
 mong''  the"^  '^®  Jews,  and  were  esteemed  by  all  men  generally  godly  and  holy  persons  ; 
 Jews  to  be  brethren, to  be  a  Pharisee  was  not  then  a  name  of  reproach,  but  rather  an  hon- 
 risee!  ^  '^^^'  ourable  thing,  as  appears  by  Paul's  words,  when  he  was  charged  before  the 
 council ;  "after  the  most  strictest  sect  of  our  religion  I  lived  a  Pharisee,"  Acts.  xxvi.  5.  Also 
 at  another  time  he  cried  out  in  the  council,  "  I  am  a  Pharisee,  and  the  son  of  a  Pharisee," 
 Acts  xxiii.  6.  Had  it  been  a  name  of  reproach,  he  would  not  have  pleaded  thus  for  himself; 
 even  so  all  pharisaical  persons  may  be  generally  looked  upon  to  be  very  good  and  godly 
 men  and  women,  and  be  much  esteemed  of  by  the  people  ;  they  may  not  only  commend 
 themselves,  praise  themselves,  but  others  may  commend,  and  praise  them  also  ;  it  is  not 
 enough  that  a  man  may  pass  among  others  for  a  devout  and  good  Christian,  who  only  judge 
 by  appearance.  0  say  some  people,  if  this  man  be  not  a  godly  man,  and  doth  not  go  to 
 heaven,  "  Lord  have  mercy  upon  us."  What,  not  this  man,  that  prays  morning  and  even- 
 ing ;  that  hears  and  reads  sermons,  and  is  very  charitable,  and  is  guilty  of  no  horrid  crimes, 
 as  others  are.  And  shall  open  profane  persons,  or  publicans  and  harlots,  go  into  the  king- 
 dom of  heaven  before  such  ? 
 
 a.  The  Pharisees,  notwithstanding  all  their  seeming  religion  and  godliness,  were  comipt 
 in  the  matter  of  God's  worship,  and  had  also  coiTupted  the  commandments  of  God  by  their 
 traditions.  Matt.  xv.  3,  6.  They  had  a  great  veneration  for  their  own  rituals  and  tra- 
 ditions of  their  fathers,  yet  rejected  the  law  and  precepts  of  the  law,  and  the  doctrine  of 
 the  gospel  also  ;  they  were  Uke  some  now-a-days  among  us,  who  cry  up  such  service 
 that  is  of  human  composition,  (as  more  di\-ine  and  secret  that  any 'part  of  God's  holy  wor- 
 ship) of  such  things  that  God  hath  directly  commanded.  It  is  noted  that  some  of  the 
 Jewish  robbers  said,  that  he  sinneth  as  much  who  eateth  with  unwashen  hands,  as  he  that 
 lieth  with  an  harlot. 
 
 4.  They  were  very  proud,  hypocritical  and  self-confident,  "God,  I  thank  thee  I  am 
 not  as  other  men,"  &c.,  Luke  xviii.  1.  But  yet  in  seeming  they  would  be  thought  to  as- 
 cribe all  their  pretended  attainments  to  God,  though  they  held  the  power  of  man's  wiU,  yet 
 would  not  own  it,  or  appeal  to  assume  the  glory  of  their  hohuess  unto  themsel'.es  ;  as  the 
 
SERM.    IX.]  THE    PARABl.h    01     I'HK     IWU    SuNS.  '01 
 
 Arminians  at  this  day  seem  to  ascribe  all  to  God,  when  their  doctrine  leads  them  direct- 
 ly to  glory  in  themselves  ;  they  made  their  boast- of  God,  as  such  that  knew  his  will.  See 
 liom.  fi.  1 S.  "  Behold  thou  art  called  a  Jew,  and  restest  in  the  law,  and  makest  thy  boast 
 of  God.  "  And  knowest  his  will,  and  approves  the  things  that  are  excellent,  being  in- 
 structed out  of  the  law." 
 
 "  And  are  coufideut  that  thou  thyself  art  a  guide  of  tlie  blind,  a  light  of  them  that  are 
 in  darkness,"  ver.  19. 
 
 "  An  instructor  of  the  foolish,  and  teacher  of  babes,"  &e. 
 
 They  would  be  thought  to  be  the  only  true  minister  of  God's  word  (like  some  in  our 
 days  I  who  account  all  other  foolish  teachers,  yet  are  very  ill  men,  and  a  covetous  gen- 
 eration, as  the  Pharisees  were. 
 
 ••  Woe  unto  you.  Scribes  and  Pharisees,  hypocrites,  for  you  devour  widow's  houses,  and 
 for  a  pretence  make  long  prayers,  therefore  ye  shall  receive  the  greater  damnation,"  :Matt. 
 
 xxiii.  14.  .11   1- 
 
 Secondly,  I  shall  show  you  why  self-righteous  persons  are  not  so  soon  brought  to  believe 
 
 in  Christ,  as  those  who  are  openly  profane  or  scandalous  sinners.  ^^^^ 
 
 But  let  me  promise  one  or  two  things  before  I  proceed.  p"^^  HubU- 
 
 1.  Let  it  be  considered  that  in  respect  of  God  nothing  is  hard,  he  can  as     ^^^■;s^«'"i^ 
 soon,  and  as  easily  convert  a  Pharisee  as  a  Publican,  or  an  honest,  civil  and     i,",°u,e 
 sober  woman,  as  a  common  harlot :  it  is  all  one  to  God  with  whom  all  things     ^|,';,;f°'J„^i;. 
 are  possible,  to  change  the  heart  of  a  rich  man  as  a  poor  man  ;  yet  our  bless-     „  than 
 
 ed  Lord  saith,  that  a  rich  man  shaU  hardly  enter  into  the  kingdom  of  hea-     Pi>ansce». 
 veu.  Mark  x.  2'd.  ,     ,      ^         i  <■ 
 
 2.  Therefore  let  it  also  be  considered  that  our  Saviour  speaketh  after  the  manner  oi 
 men,  in  respect  had  to  the  subject  to  be  wrought  upon,  who  are  so  wofully  blinded  through 
 self-love,  pride,  and  conceitedaess  ;  that  there  is  more  probability  of  the  conversion  ol  a 
 great  scandalous  sinner,  than  of  a  sober,  moral,  and  self-righteous  person. 
 
 3.  It  is  also  so  in  respect  of  the  revelation  of  God's  wor.l,  Christ  saith,  "  Publicans  a-nd 
 harlots  go  into  the  kingdom  of  heaven  before  such,"  or  rather  than  such,  because  God 
 leave?  such  proud,  and  self-righteous  ones,  as  a  just  judgment,  to  themselves  ;  great  sin- 
 ners are  converted  when  the  other  sort  are  left  to  themselves,  and  faU  into  hell,  and  so 
 perish  for  ever. 
 
 4.  Moreover  this  appears  to  be  so  by  our  own  experience,  we  see  now  (as  it  was  in 
 the  gospel  days]  that  many  gi-eat  sinners  are  converted  and  do  believe  in  Jesus  Christ, 
 whereas  multitudes  of  sober  and  self-conceited  persons  are  never  moved  to  seek  after 
 Christ  and  salvation  by  him. 
 
 Quest.     Well,  but  what  is  the  cause  of  this,  and  why  is  it  thus  ? 
 
 Ans.  It  may  be  occasioned  from  that  great  blindness  and  ignorance  of  these  Scif-riKht-^^^ 
 
 Pharisaical  persons,  it  is  hard  to  persuade  them  that  their  state  is  nought,  or  g"ate  worse 
 
 that  they  are  in  no  better  a  condition  than  tiie  vilest  sinner  in  the  worid  ;  than  the 
 
 •what  pray  often,  read,  hear  sermons,  give  to  tiie  poor,  pay  all  men  what  si  profane, 
 their  due,  are  no  swearers,  liars,  adulterers    nor  extortioners  and  yet  say 
 that  their  condition  is  nought,  nay  worse  than  the  condition  of  publicans  and  harlots,  how 
 
 can  this  be  ?  ,,,,,,<.  ^    i 
 
 1.  I  answer,  are  they  guilty  of  no  sin,  have  they  not  broken  the  holy  law  ot  tiod,  or 
 violated  tiie  precepts  tliereof"?  is  tliere  no  lusts  in  their  hearts,  no  covetous  desire,  no  wrath, 
 an^'er,  or  malice  against  their  neighbours ;  it  is  plain  that  the  Pharisee  principally  refers  to 
 the  duties  of  the  second  table,  when  he  boasted  of  his  own  righteousness  ;  can  that  law 
 justify  that  person  whom  it  accuseth  and  condemns,  and  lays  under  its  fearful  curses  ? 
 
 Besides  have  not  these  very  persons  violated  the  precepts  of  the  first  table  also,  and  that 
 in  a  lamentable  manner.  ,    ^     •       ,   ,• 
 
 Have  they  no  other  God  but  the  Lord  ?  do  they  worship  him  only  ?  viz.,  believe  m 
 him,  trust  in  him  alone  ;  do  they  love  him  with  all  their  beans,  with  all  their  souls,  and 
 with  all  their  strength  ?  do  they  love  him  above  father  and  mother,  son  or  daughter,  gold 
 or  silver?  alas,  if  they  do  not  thus,  they  are  trangressors  of  the  law,  and  are  lound  guilty 
 by  it  before  God,  and  wUl  God,  do  they  think,  destroy  the  sanction  of  his  holy  law,  and 
 make  himself  a  liar  to  acquit  such  guilty  ones  ?  hath  he  not  said  "  he  is  cursed  that  con- 
 tiuueth  not  in  all  things  tliat  are  written  in  the  law  to  do  them,"  and  that  he  will  by  no 
 means  clear  the  guilty  ?  -       ,.    ,  •  r-    r    i 
 
 2  Can  man's  own  moral,  legal,  or  inherent  righteousness  justif)  him  at  dod  s  bar.  or 
 is  there  anyone  who  can  be  justified  iu  the  sight  of  God  by  the  rightoousnoss  of  the  law? 
 
^^^  THK    PARABLE    OF    THli    TWO    SONS.  fsUPPL 
 
 0  how  blind  are  these  poor  wretches,  that  they  see  uot  tlie  necessity  of  one  to  fijfil  the 
 righteousness  of  the  law  for  them  ?  j    ^  out  lo  iium  tne 
 
 2.  Thisbi-ings  me  to  the  second  reason  why  these  people  are  so  hardly  brouffht  to 
 The  cause        believe  and  be  converted  ^ 
 
 why  phari-  t»  •     i  i 
 
 saicai  per-  It  IS  because  they  see  not  that  absolute  necessity  of  Christ  to  save  them 
 
 ?arei;con?       9^  ^0"  persuade  a  man  that  feels  no  sickness,  no  disease,  to  goto  a  Dhvsic' 
 
 Tened.  lan  presently  least  he  dies  ?  for  what  saith  he,  I  am  not  sick,  I  feel  no  nain 
 
 no  illness,  I  ail  nothing.  ^      ' 
 
 Can  you  persuade  a  rich  man  who  hath  his  hags  full  of  silver  and  gold,  to  go  a  begdna 
 
 Eev  m  n      T  f^diecessities  ;  as  for  me  I  am  rich,  and  increased  with  goods,^and 
 
 ri'p  '  ■,^.  "^^'^^Tl  "^  °''''"°g  ;  I  ^r  °''  '^^'  ^  ^-^  P^"'- ;  i^^i^erable,  wretched  and 
 naked,  neither  wUl  I  be  persuaded  to  beheve  such  is  my  condition,  I  am  not  like  this  pub- 
 
 vA^*  '!i,'''"^T?  ^f''"/  t'^^go'i  oft Ws^orld hath  blinded  their  eyes,  so  that  thegospelis 
 hid  from  them.  The  devil  my  brethren,  hath  more  power  over  these  to  blind  their-  eyes  and 
 to  deceive  their  souls  with  vain  hopes  of  heaven,  than  he  hath  over  such  who  are  notorious 
 
 rerL;:?sirderthr/"''"'°^^^^^"^''"'^  ^'^^-^  ^^^  -^^'^^  "^-^  -^  ^^^  of 
 
 Mankind  being  born  under  a  covenant  of  works,  is  persuaded  naturally  that  it  must  be 
 by  his  own  righteousness  he  must  be  raised,  since  his  fell  was  by  his  own  unrighteousness  • 
 thaWhich  we  have  in  ourselves  an  inclination  to  do,  we  need  not  much  persuasion  to  per-' 
 
 4.  Because  self-righteous  persons,  whilst  tliey  so  continue,  are  not  caUed  to  believe 
 or  to  come  to  Christ,  and  because  such  that  Jesus  Christ  caUs  not,  will  find  it  hard  nav 
 impossible  t^  come  to  hini.  "I  am  not  come  to  call  the  righteous,  but  sinners  to  repentance," 
 Matt.  IV  13.  No,  no,  they  are  sensible  sinners  which  Christ  is  to  be  offered  unto  "  The 
 Son  of  Man  is  come  to  seek  and  save  that  which  was  lost,"  Luke  xix.  10.  And  who  are 
 they  ?  even  pubhcans  and  harlots,  or  such  who  are  convinced  of  their  woful  condition  or  such 
 who  find  the  weight  and  burden  of  their  sins,  and  are  undone  in  themselves  •  this  was 
 spoken  concerning  the  conversion  of  "  Zaceheus,  the  chief  of  the  publicans,"  Matt  xi  98 
 It  was  the  lost  sheep,  the  lost  groat,  and  the  lost  son  that  was  sought  after,  thev'are  the 
 sick  who  need  a  physician,  the  hungry  soul  that  needs  food,  and  the  thirsty  soul  that 
 needs  drink  and  the  naked  soul  that  wants  clothes,  and  the  polluted  and  filthy  person 
 that  needs  the  fountain  to  wash  in  ;  so  it  is  the  poor,  lost,  sin-sick  sinner,  who  sees  hi^ 
 filthmess,  that  wants  a  Saviour,  and  to  such  only  ought  Jesus  Christ  to  be  tendered  to  • 
 and  indeed  none  else  will  receive  him.  ' 
 
 Not  that  I  suppose  any  can  come  to  a  thorough  sight  of  their  sin  and  miseiy  until  they 
 are  convinced  by  the  Holy  Spirit.  •'  ^ 
 
 So  much  shall  serve  to  show  why  self-righteous  persons  are  so  har^Uy  brought  to 
 Why  loose       believe  m  Christ.  •'  ° 
 
 lous  persons  Secondly,  I  shall  in  a  word  or  two  show  how  it  comes  to  iiass  that  onen 
 
 conlSted         ^°o^<='  '^°'*  scandalous  sinners  are  sooner  wrought  upon,  than  the  proud  Phari- 
 
 one"""""  But  by  the  way,  let  none  of  these  think  themselves  to  be  at  present  in  a   ' 
 
 Premise.  better  condition  than  the  sober  or  civilized  person ;  I  mean,  whilst  thev 
 
 remam  mcked,  or  continue  in  theii-  sin,  for  damned  they  will  be  unless  they  are  bom 
 again   or  are  regenerated,  see  1  Cor.  vi.  9.     Luke  xiii.  3.     Nay,  the  wrath^of  God  b 
 revealed  from  heaven  against  aU  such.  0  what  is  more  abominable  than  open  wickedness 
 moreover  such  wretches  ofttimes  puU  down  national  judgments,  are  the  same  of  any  people 
 who  profess  Christianity,  and  ought  to  be  punished  by^he  judges.     God  encoi7aae  our 
 
 LtreTin'"  '"1';!  ""  'tr^^r  *'f  ^^  ^^PP"^  ^^g""-     ^^^  -^y  ^^  these  ttn'o 
 into  the  kingdom  of  heaven  before  the  other  sort  ?  ^  s 
 
 1.  I  Answer,  because  these  have  no  such  seeming  grounds  to  deceive  them  or  false 
 oundations  to  build  upon,  they  cannot  (I  mean,  pretend  to  any  righteousness  of^helown 
 seeing  their  consciences  condemn  them  (as  guilty  of  horrible  crimes  )  before  God -The 
 law  cannot  (they  must  needs  think)  relieve  them  who  break  it  every  day,  therefore' it  is 
 olher£i?forthe5  """''"'"' *^^  they  are  lost  and  undone  sinners  ;  hence  Satan  hath 
 L  He  persuades  them  that  God  is  merciful,  and  will,  if  they  acknowledge  their  sins 
 bewail:  '"^^    ^  ^^    "^^  "'' '°  ''"'"'  ''"'  ''^''^  '^'^  ^0  "^o^f^'^'  *-'  ^'^^^^ 
 
SEKM.  X.]  THE    PARAELiC    OF    Till-:    TWO    SONS.  793 
 
 2.  He  tells  them  also  tliat  Jesus  Christ  died  for  sinners,  and  they  need  not  doubt  but 
 they  shall  be  saved,  though  they  find  not,  experience  not,  the  fruits  and  effects  of  his  death 
 in  their  own  souls  ;  thus  are  great  sinners  deceived  by  these,  and  such  like  suggestions  ? 
 
 3.  But  if  neither  of  these  baits  will  catch  them,  then  he  persuades  them  that  they 
 may  find  mercy  at  the  last  moment,  and  from  thence  they  defer  (many  times)  the  work 
 of  laith  and  repentance  till  sickness  and  death  comes ;  and  though  tliese  baits  are  not  so 
 powerful  and  prevalent  as  those  are  (I  before  mentioned),  yet  were  it  not  for  these  cutting 
 snares  and  devices  of  Satan,  we  might  hope  to  see  more  of  this  sort  to  embrace  Jesus 
 Clirist,  than  indeed  we  do.  But  how  to  counterwork  Satan  as  to  those  baits  and  devices 
 of  his,  I  purpose  to  show  in  the  application ;  but  to  proceed,  great  and  scandalous  sinners 
 are  sooner  wrought  uiion  than  self-righteous  persons. 
 
 II.  Because  it  is  the  design  of  God,  and  apparently  his  absolute  pm-pose,  to  magnify  his 
 own  sovereign  grace  in  calUug,  pardoning,  and  saving  of  great  sinners.  Christ  commonly 
 acquainted  or  made  known  himself  to  this  sort,  hence  the  Pharisees  reproached  our  blessed 
 Saviour  for  keeping  company  with  publicans  and  sinners.  "  This  is  a  tioie  saying,  and 
 worthy  of  all  acceptation,  that  Jesus  Christ  came  into  the  world  to  save  sinners,"  1  Tim. 
 i.  15  ;  that  is,  great  sinners,  the  chiefest  of  sinners.  David  doubtless  well  understood  the 
 design  and  purpose  of  God  in  forgiving  gi-eat  sinners,  which  made  him  cry,  "  Lord,  forgive 
 mine  iniquities,  for  they  are  great,"  Psal.  xxv.  11. 
 
 III.  Because  deep  convictions  of  sin  are  more  likely  to  seize  upon  these  notorious  sin- 
 ners than  others,  when  made  sensible  of  their  abominable  evils,  and  how  they  have  viola- 
 ted and  transgressed  the  law  of  God,  and  then  also  considering  how  Jesus  Christ  is  offered 
 to  sinners  as  sinners,  and  that  God's  arms  stand  wide  open  to  embrace  such  "  that  have 
 done  as  evil  things  against  him  as  they  could,"  Jer.  iii.  5  ;  this  must  needs  tend  to  melt 
 them  into  tears  of  godly  sorrow  and  grief  for  their  iniquities.  Brethren,  conscience  cannot 
 be  so  soon  blinded  in  these,  as  it  is  in  sober  and  moral  persons  ;  when  a  pardon  is  freely 
 offered  to  a  self-condemned  and  abominable  traitor,  and  stout-hearted  rebel,  that  hath. con- 
 spired the  death  of  his  gracious  Sovereign,  this  tends  to  break  him  into  pieces.  God  seeks  to 
 Conscience  being  made  use  of  by  the  Lord  in  conviction,  will  flatter  no  man  pa'^-doDm;;'^ 
 so  far  as  it  is  enlightened  by  the  word  and  Spirit  of  God.  1^"^^^  and'"^ 
 
 IV.  Because  God  will  magnify  his  grace  in  the  free  pardon  of  sinners  in     seoBeof 
 their  own  sense  and  feeling,  shame  and  self-abhorrence  ;  this  is  one  reason     ^{"^^^"his 
 doubtless  why  the  Lord  is  pleased  to  work  upon  gi-eat  smners  ;   they  shall     own  glory, 
 see  their  filthiness,  and  loathe  themselves  in  their  own  sight,  when  God  receives  them  into 
 his  arms  of  mercy,  that  they  may  admire  his  infinite  grace  and  goodness  to  them,  and 
 know  it  is  not  for  any  goodness  or  worthiness  that  is  in  them,  that  he  doth  vouchsafe  pardon 
 upon  them.     "  And  they  shall  loathe  themselves  for  the  evils  which  they  have  committed 
 in  all  theii-  abominations,"  Ezek.  vi.  9.     And  again,  saith  the  Lord  by  the  same  prophet, 
 "  then  shall  ye  remember  your  own  e\il  ways,  and  your  doings  that  were  not  good,  and 
 shall  loathe  youreelves  in  your  own  sight  for  your  iniquities,  and  for  your  abominations," 
 Ezek.  xxxvi.  31.     "  Not  for  your  sakes  do  I  this,  saith  the  Lord  God,  be  it  known  unto 
 you,  be  ashamed  and  confoimded  for  your  own  ways,  0  house  of  Israel,"  ver.  32.     People 
 that  are  proud  and  exalt  themselves,  or  have  high  thoughts  of  their  owm  worthiness,  are 
 left  of  God  ;  but  great  sinners  are  brought  quickly  to  shame,  confusion,  and  self-abhorrence, 
 and  deep  humiliation.    But  so  much  at  this  time. 
 
 SERMON    X. 
 
 But  what  think  you,  a  certain  man  had  two  sons,  and  he  came  unto  the  first,  and  said,  Son, 
 go  work  tu  day  in  my  vineyard.  He  answered  and  said,  /  will  not,  but  afterward  he  re- 
 pented and  went.  And  he  came  to  the  second,  and  said  likewise,  and  he  said,  I  go,  sir, 
 and  went  not. — Matt.  xxi.  28 — 31. 
 
 I  shall  now  proceed  to  a  second  point. 
 
 2.  DocT.  "  And  he  said,  I  go,  sir,"  &c.,  note  fiom  hence,  that  some  persons  seem,  pretend, 
 or  in  appearance  do  obey  God's  call,  and  close  with  Christ,  but  really  and  truly  do  it  not. 
 
 In  speaking  to  this  truth. 
 
 1.  I  shall  show  you  who  these  are,  or  how  they  may  be  known.     2.     Apply  it. 
 
'^^■^  THE    I'AIlAr:L'^    OF    THE    TWO    SONS.  [SUPPL. 
 
 1-  They  are  such  that  pretend  to  religion,  and  that  make  a  profession  of  it, 
 are  thatYay  '''^'^  '^^  ^^'^  pharisees  did  ;  these  seem  to  say,  we  go,  sir,  but  it  is  but  in  show 
 ye7'o°iiot"^  °''  ^PP'^'^'^'^nce  only;  they  are  not  truly  religious,  they  ito  not  those  things  which 
 "  '^'' ""  ■  God  requires  of  them ;  it  is  not  every  religious  duty  which  a  man  mayle  found 
 m,  that  demonstrates  him  to  lie  a  true  Christian ;  no,  not  the  discharge  of  every  external  duty 
 commanded  of  God.  Religion  lies  not  simply  in  an  outward  profession,  but  in  faith  and  the 
 love  of  God  ;  it  doth  consist  in  a  holy  trust  and  dependance  upon  Jesus  Christ,  and  in  hav- 
 ing the  heart  brought  into  a  blessed  conformity  to  the  power  of  true  godliness ;  havincr  the 
 image  of  God  stamped  upon  the  soul ;  therefure  all  that  say  they  go,  and  yet'  do  no  more 
 but  make  an  outward  profession  of  godliness,  or  subject  to  some  external  precepts,  do  but 
 pretend  they  go  to  work  in  Christ's  vineyard,  for  really  they  do  it  not. 
 
 2.  Such  that  come  under  some  convictions  of  sin,  and  upon  it  reform  their  lives,  do  many 
 things ;  thus  it  is  said  of  Herod.  "  For  Herod  feared  John,  knowing  that  he  was  a  just  man 
 and  holy,  and  he  observed  him,  and  when  he  heard  him,  he  did  many  things,  and  heard  him 
 gladly,"  Mark  vi.  20.  They  may  reform  their  lives  as  to  some  gross  acts  of  sin,  and  have 
 a  reverent  esteem  of  Christ's  true  ministers,  and  hear  the  word  with  some  seeming  joy,  but 
 still  harbour  in  their  hearts  some  principal  lusts  which  they  will  not  part  withal ;  "they'like 
 Herod  keep  their  Herodias,  are  never  brought  to  loathe,  and  leave  tdeir  darling'  sins ;  but 
 so  far  as  they  act  in  a  reformation  of  hfe,  tliey  seem  thereby  to  say,  Sir,  I  go,  but  thev  in 
 truth  go  not.  ^ 
 
 3.  Such  go  not  that  only  act,  and  do  many  duties  under  legal  teiTor,  or  fear  of  present 
 or  of  future  wrath  ;  who,  when  the  storm  is  over  that  was  raised  in  their  souls,  their  seem- 
 ing zeal  and  affections  presently  cool  in  them,  and  in  a  little  time  become  as  bad,  or  worse 
 than  they  were  before,  as  we  find  in  the  same  Herod,  who  did  not  only  cut  off  John  Bap- 
 tist's head,  but  did  deride  our  blessed  Saviour  when  he  was  brought  before  Pilate. 
 
 4.  Such  that  act  in  religious  duties  for  life,  or  according  to  the  tenure  of  the 
 Jeea  saTd^we  <^o.venant  of  works,  thinking  by  tlieir  own  performances  and  obedience  to  ob- 
 go,  but  went  tain  the  favour  of  God,  not  being  ever  convinced  of  the  necessity  of  the  ri^ht- 
 ""*■■  eousness  of  Christ ;   trust  not,  depend  not,  or  believe  not  in  the  Lord  Jesus 
 
 Christ,  that  they  might  be  justified  by  faith  only;  but  from  a  principle  of  self- 
 love,  cleave  unto  their  own  righteousness,  or  trust  in  themselves  that  they  are  righteous. 
 The  people  who  act  thus,  do  but  say,  we  go,  sir,  but  go  not.  The  Pharisees  were  those  who 
 said,  I  go  sir ;  these,  no  doubt,  our  Saviour  means  by  this  son. 
 
 Some  say  Moreover,  all  such  say,  we  go,  sir,  but  it  is  no  farther  than  will  suit  or  stand 
 they  go  sir.  Consistent  with  their  own  carnal  hearfs,  ease,  and  self-interest.  They  may  be 
 a"fitiL' way!  Convinced  of  the  doctrine  of  free-grace,  and  that  it  is  by  Christ  alone  that  they 
 ^t"'^ their  ^^^^  ^^  justified,  that  is,  by  his  obedience,  (as  it  is  apprehended  by  faith  alone,) 
 Interest,  hi     Y^*  "^ver  received  Christ  by  an  act  of  saving  faith  ;  they  are  willing  to  receive 
 
 him  as  a  priest  to  atone  and  make  their  peace  with  God  ;  but  are  not  for  re- 
 ceiving him  as  a  king,  so  as  to  subject  in  heart  and  life  to  his  authority,  and  yield  univer- 
 sal obedience  to  his  holy  precepts.  These  seem  to  present  Christ  with  a  paper  wherein  their 
 own  terms  are  contained,  ^^z.,  how  far  they  will  go,  or  how  far  they  will  follow  him  ;  this 
 sort  cannot  so  deny  themselves  as  to  receive  Christ  as  a  prophet,  to  hear  him  "in  whatso- 
 ever he  says  unto  them,"  Acts  iii.  22,  23.  They  cannot  deny  themselves,  and  "take  up  their 
 cross  and  follow  him,"  Jlatt.  xvi.  24,  25,  fully,  and  suffer  reproach  or  outward  loss  for  his 
 sake  ;  for  alas,  the  world  stdl  is  the  great  idol  which  is  in  their  heavts,  which  they  fall  down 
 before,  and  are  therefore  gi-eat  idolaters ;  for  to  love  ourselves,  our  own  honour,  gold  and 
 silver,  or  anything  above  Jesus  Christ  is  idolatry. 
 Some      say         6.  Such  that  take  up  a  resolution  to  follow  Christ  at  another  time,  it  is  not 
 
 thefr?i'me'"is  '"'''^^  ^''*^°  *-^"^*  '^^"^'  ''"'  ^^^^^  ^"^  ^'^  S^,  i-  e.,  WO  will  believe,  we  will 
 not  eome,  it  repent  and  follow  Christ,  and  become  religious  when  we  have  a  more  fit  and 
 for  'them'"™  Convenient  season,  or  have  got  rid  of  some  woridly  business  and  incumbrances  ; 
 ChJut  "'"'  ^^^'-"^  '^  something  of  greater  moment  in  their  eye  at  present,  than  to  close  with 
 Christ ;  they  are  like  unto  the  man  that  our  Saviour  bid  to  follow  him.  "  But 
 he  said.  Lord,  sufl^r  me  fii-st  to  go  and  bury  my  father,"  Luke  ix.  59.  Let  me  live  at 
 home  and  please  my  father,  (as  if  he  should  say,)  and  stay  until  he  is  dead,  that  I  may  not 
 be  dispossessed  of  my  inheritance ;  but  after  my  father  is  buried,  and  I  am  possessed  of  my 
 estate,  I  will  follow  thee. 
 
 7.  One  said  unto  our  Saviour,  "  Lord,  I  will  follow  thee  whithersoever  thou  goest,"  I,uke 
 ix.  57.  This  man  was  a  Scribe,  see  JVIatt.  viii.  10.  "  And  Jesus  said  unto  him,  foxes  have 
 holes,  and  the  birds  of  the  air  have  nests,  but  the  Son  of  man  hath  not  where  to  lay  his  head." 
 
SEHM.  X.l  THE  PARAULE  OF  TUE  TWO  So:f3.  "'.'5 
 
 Here  is  a  person  that  seems  to  ofler  his  service  to  Christ ;  he  says  I  will  go.  I  will  fol- 
 low thee,  but  it  was  no  doubt  before  he  had  well  weighed  the  matter,  and  considered,  or 
 counted  the  cost ;  this  man  takes  up  a  sudden  resolution  unadvisedly ;  may  be,  he  met  with 
 some  heat  in  his  aflections,  or  transport  of  joy  by  hearing  of  Christ's  gracious  words,  and 
 beholdinci  tlie  wonderful  miracles  he  did.  Doubtless,  by  our  Saviour's  answer,  gee  the  para- 
 his  heart  was  not  right,  his  resolution  was  either  bottomed  upon  some  sudden  J;';;"!*;;^^','"^ 
 flashes  or  fi-om  his  curiosity,  or  hopes  of  meeting  with  some  outward  ad-  lag  a  tower, 
 vantage,  but  saw  not  the  difficulties  he  might  expect  to  meet  with,  if  he  did 
 indeed  follow  Jesus  Christ.  . 
 
 Thus  some  say  we  go,  i.  e.,  as  soon  as  their  affections  are  warmed  under  an  awakening 
 sermon  they  with  much  seeming  zeal  may  become  members  of  a  church,  but  aftera  while 
 tindincT  what  they  are  likely  to  meet  withal,  they  faint,  and  are  sorry  they  make  sucn  a  rash 
 profession  or  perhaps  they  have  stately  houses,  and  ai-e  honoured  among  men ;  but  when 
 they  find  Christ  hath  no  house,  no  land,  no  outward  preferment  for  them,  but  contrariwise 
 du  see  they  are  like  to  lose  the  love  of  their  friends,  and  have  all  that  is  dear  unto  them 
 in  tins  world  exposed  to  loss,  they  repent,  and  though  they  said,  we  go  sir,  go  not;  they 
 hold  not  out  the  whole  journey,  but  look  back. 
 
 APPLICATION. 
 
 1  How  do  many  persons  deceive  themselves,  thinking  they  do  that  which  they  do  not, 
 and  are  that  which  they  are  not,  and  say  they  go  when  they  go  not ;  believe,  or  tlunk  they 
 are  Christians,  when  indeed  they  are  no  better  than  mere  carnal  worldlings,  and  utterly 
 without  one  saving  dram  of  grace  in  their  hearts.  ,    ,  ,    ■, 
 
 ■>  Let  such  that  are  sober,  and  that  in  all  moral  vii-tues  seem  to  excel  others,  look  to  it, 
 since  so  many  of  this  sort,  do  but  thereby  deceive  themselves,  saymg,  we  go  sir  but  go  not ; 
 thev  it  may  be  feared,  do  not  know  what  it  is  to  go  into  Christ's  vineyard,  hke  some  ser- 
 vant=  who  when  commanded  to  do  such  or  such  a  thing,  say,  I  will  do  it  su:,  but  thrmigh 
 iouorance  do  something  else  of  a  quite  contrary  nature  to  what  was  commanded.  Ohrist  bids 
 them  believe,  that  they  may  be  justiiied  and  saved  ;  but  they  either  rest  upon  a  false  faith, 
 or  upon  a  sober  and  moral  life,not  knowing  what  true  faith  is,nor  the  righteousness  of  God  is. 
 
 3  We  also  infer  from  hence  what  a  woful  condition  they  are  in,  who  deceive  their  own 
 soul's  by  present  promises  of  what  they  will  do,  and  what  they  will  become  hereafter, 
 whereas,  alas !  they  know  not  what  a  day  may  bring  forth. 
 
 4  Let  ministers  and  churches  learn  wisdom  from  hence,  and  take  care  who  they  receive 
 into  communion,  lest  they  take  some  in  who  are  only  under  some  sudden  convictions,  and 
 raised  and  warm  affection,  and  so  unadvisedly  offer  themselves  for  commumon,  who  never 
 received  Jesus  Christ  into  their  understanding,  nor  came  to  be  of  a  sound  judgment ;  for  this 
 is  but  like  a  sudden  land  flood  that  soon  glides  away  ;  they,  in  heat  of  aflections,  say  I  go 
 sir,  I  will  follow  thee  whithersoever  thou  goest,  but  do  not  first  sit  down  to  count  the  cost ; 
 are  (luickly  cooled  in  their  love,  and  return  again  to  folly.  ,  ,        •  i 
 
 But  to  proceed  to  another  pouit  of  doctrine,  from  the  answer  of  the  second  son,  who  said 
 "  I  so  sir,  but  went  not."     1  observe  from  hence. 
 
 3  Doct.  That  present  promises  touching  i'luure  faith  and  holiness,  seldom  end  m  real 
 performance. 
 
 Three  things  I  purpose  to  do  here.  . 
 
 1.  Show  you  from  whence  it  is  that  some  persons  do  make  present  promises,  touchmg 
 future  faith  and  holiness.  .  i  ■    „„i 
 
 ■2.  Show  you  why,  or  from  what  cause  it  is  that  these  present  promises  seldom  end  m  real 
 performances. 
 
 3.  Apply  it. 
 
 1  Tliey  may  make  these  present  promises  from  those  common  convictions  ^.^^^  ^^^^ 
 and  iUumiuatiuus  of  the  word  and  Snirit  of  God  ;  the  light  of  convictions  may  m»ke  ^_^pre^ 
 be  so  m-eat  in  their  hearts,  in  respecV  of  sin,  as  to  the  guilt  thereot,  and  tlieir  ,„„J,j„g 
 present  danger  thereby,  that  they  can  do  no  less  than  piu-pose  and  pP.mise  what  future  boli- 
 thev  will  do  hereafter.  We  rea.l  of  some  that  "  were  once  enlightened,  and  _ 
 had  tasted  of  the  good  word  of  God,"  &c.,  Heh.  vi.  4,  5;  who  never  were  savingly  en- 
 lightened nor  renewed  by  the  grace  of  Go.l 
 
 1  These  may  be  convinced  by  the  law  of  God  that  sm  is  a  great  evd,  and  that  they  are 
 great  sinners;  certainly  Ju,las  saw  this,  the  guilt  of  sin  may  lie  heavy  upon  their  consciences. 
 
 2  They  may  see  that  if  they  die  in  this  condition,  they  are  likely  to  be  Fe„r.,ofh.u 
 undone  for  ever,  and  therefore  from  hence  they  may  come  under  great  terror    «"  "p  «'""' 
 
796  THE   PARABLE   OF   THE   TWO   SONS.  [SUPPL. 
 
 to  say, we  go     fg^  fear  of  Wrath  and  eternal  punishment,  and  they  may  have  some  abhorrence 
 of  sin  in  respect  of  the  guilt  thereof,  but  not  abhor  the  act,  nor  the  filth  of  sin. 
 
 Now  from  hence  secretly  they  resolve,  purpose,  and  promise  to  close  with  Christ,  and  be- 
 come new  creatures  before  they  die,  therefore  an  accusing  conscience  may  stir  up  men  to  say, 
 we  go  sir. 
 
 3.  They  may  make  these  promises  from  the  nature  of  an  accusing  conscience,  for  when 
 a  man's  conscience  is  awakened,  it  will  terrify  him  fearfully,  yea,  it  will  never  let  him  rest, 
 but  lay  on  such  lashes,  and  gripe  him  so  sorely,  that  unless  he  doth  something  to  appease 
 and  still  his  offended  conscience,  he  cannot  well  bear  it.  Conscience,  brethren,  will  spare 
 no  man  when  it  is  awakened,  according  to  its  hght,  though  it  is  true,  it  is  very  subject  to 
 be  misled  for  want  of  a  riglit  guide,  or  true  light  in  the  understanding,  and  from  hence  may 
 perhaps  be  pacified,  and  become  more  still  and  quiet  by  those  promises  a  poor  sinner  may 
 make  conversion  unto  God  hereafter ;  it  is  therefore  to  still  and  quiet  conscience,  more 
 than  to  please  God.  It  is  not  because  sin  is  against  God,  contrary  to  his  holy  nature,  and 
 a  breach  of  his  holy  law  ;  but  because  it  is  against  them,  disquiets  and  torments  them, 
 they  find  it  is  against  their  present  ease  and  future  happiness,  exposing  them  to  eternal 
 wrath  and  vengeance.  And  from  hence  they  promise  they  will  leave  and  forsake  it,  and 
 become  new  creatures. 
 
 Men  may  '^-  !'■  ^'^Y  ^^  ^^^  eft'ect  of  some  sore  affliction  or  judgment  that  these  per- 
 
 say,  I  go  Sir,  sons  may  be  under.  God  may  lay  them  on  a  sick-bed,  and  seem  to  shake 
 Budden  at-  them  over  hell,  and  then  they  like  some  seamen  when  in  a  storm,  may  pro- 
 ftictiona.  jQJgg  ^^jjat  they  will  do,  and  how  well  they  will  live  for  the  time  to  come  if 
 
 God  will  spare  them  at  this  season ;  but  when  they  are  raised  up  and  delivered  from  their 
 present  fears  or  dangers,  they  forget  all  their  promises  wliich  they  before,  when  distressed, 
 made  to  God :   so  much  as  to  the  first  thing. 
 
 Secondly,  Why  do  these  promises  seldom  end  in  real  performances  ?  Wliat  should  be 
 the  reasons  of  it  ? 
 
 1.  I  answer,  it  is  from  the  grand  agent  that  stirs  them  up  to  make  these 
 stir'up'sta^  promises,  which  is  the  devil  no  doubt.  Satan  fearing  he  is  in  some  danger  of 
 ners,  wheo  locjng  them,  by  fiuduig  what  fear  and  trouble  dotli  attend  them,  that  he  might 
 wakened,  to  blind  their  eyes,  and  deceive  their  souls,  puts  them  upon  the  making  of  these 
 mfh^s  toS-    promises  of  amendment  of  life  heresjfter. 
 
 ing  future  Brethren,  the  devil  cares  not  what  promises  sinners  make  to  become  good 
 
 rcpenumce.      and  virtuous  hereafter,  if  he  can  hinder  them  from  closing  in  with  Christ   at 
 present. 
 
 Beloved,  pray  remember  that  to-morrow  is  the  devil's  time,  T  mean  it  is  the  time  he 
 chooses  for  sinners,  but  God's  time  is  to-day.  "  Go  work  to-day  in  my  vineyard,"  to-day  if 
 you  will  hear  my  voice  harden  not  your  hearts,"  Heb.  iii.  7,  8. 
 
 "  While  it  is  called  to-day,"  ver.  13.  "  Boast  not  thyself  of  to-morrow,"  Prov.xxvii.  1. 
 "  Behold,  tills  is  the  accepted  time,  this  is  the  day  of  salvation,"  2  Cor.  vi.  2.  But  this 
 time  Satan  likes  not  of,  he  is  for  another  time,  it  is  too  soon,  saith  Satan  ;  indeed  he  is  for 
 no  time,  he  would  have  the  sinner  in  hell  before  he  sets  about  this  work,  and  therefore 
 strives  to  deceive  the  soul,  by  putting  it  upon  resting  on  promises  to  close  mth  Christ 
 hereafter ;  certainly  such  promises  will  come  to  nothing  that  the  devil  stirs  up  men  and 
 women  to  make. 
 
 Secondly,  Present  promises,  resolutions,  and  purposes,  touching  future  faith  and  regene- 
 ration, seldom  end  in  real  performance. 
 
 Because  the  end  and  design  of  such  persons  that  make  them  is  abominable. 
 
 1.  For  evident  it  is,  their  design  and  purpose  is  to  be  wicked  and  ungodly  at  the  present, 
 for  what  can  be  the  purport  of  these  promises  else  ?  certainly  they  who  do  not  resolve  to 
 turn  to  God  till  to-morrow,  puri^ose  to  abide  enemies  to  God  to-day ;  now  if  this  be  so,  it 
 appears  that  these  people  sin  at  present  with  full  purpose  and  resolution  of  soul.  Bre- 
 thren, that  rebel  that  tells  his  sovereign  he  will  lay  down  his  arms  hereafter,  doth  thereby 
 positively  declare  that  he  will  at  present  remain  in  his  rebellion. 
 
 This  being  so,  can  any  tliink  that  God  siiould  ever  bless  or  succeed  such  promises,  since 
 the  design  and  purpose  of  the  man  that  makes  them  is  so  vUe,  abominable,  and  hateful  to 
 him  ?  what  can  be  a  greater  aggravation  of  sin,  than  to  sin  with  full  purpose  and  resolu- 
 tion? 
 
 2.  Because  it  argues  that  these  persons  have  but  a  partial  work  upon  their  hearts,  their 
 hearts  are  divided ;"  for  though  their  judgments  and  understandmgs  may  be  somewhat 
 enlightened,  yet  their  wills  are  not  bowed  nor  subjected  to  the  obedience  of  Christ,  nor 
 
SEEM.   X.]  TUE   PARABLE   OF   THE   TWO    SOXS.  707 
 
 are  their  affections  changed.  Balaam  no  doubt  had  much  light  in  his  understanding, 
 (though  not  savingly  enlightened)  "  He  hath  said  which  heard  the  \^orJs  of  God,  which 
 saw  the  vision  of  the  Almighty,  falling  into  a  trance,  but  having  his  eyes  open." 
 
 "  How  goodly  are  thy  tents,  0  Jacob,  and  thy  tabemacles,  U  Israel,"  Num.  xsiv.  4. 
 
 Hence  he  desired  to  die  the  death  of  the  righteous,  but  it  is  evident  he  was  a  wicked 
 man,  his  affections  being  never  changed;  the  apostle  saith,  "  He  loved  the  wages  of  un- 
 righteousness." Brethren,  this  discovers  these  men  to  be  hypocrites,  and  these  promises 
 and  purposes  arise  from  their  base  and  tilthy  hypocrisy.  Conversion  is  never  fully  wrouglit 
 until  the  whole  soul  in  all  its  faculties  is  brought  under  the  power  of  Divine  Grace  ;  but 
 alas,  how  often  is  it  that  the  conscience  of  men  may  be  convinced,  and  much  enlightened, 
 when  their  wills  and  affections  remain  under  the  influences  of  sin  and  Satan. 
 
 3.  These  promises  seldom  end  in  real  performances,  because  they  are  made  directly  in 
 opposition  to  the  divine  precept,  and  holy  will  and  command  of  God,  who  says,  "  To-day 
 if  you  will  hear  my  voice,  harden  not  your  hearts ;  go  to-day  and  work  in  my  vineyard," 
 Heb.  iii.  15. 
 
 "  Boast  not  thyself  of  to-morrow,  for  thou  knowest  not  what  a  day  will  bring  forth," 
 Prov.  xxvii.  1. 
 
 Certainly  God  will  never  assist  a  man  to  perform  such  promises  that  are  made  in  con- 
 tempt of  his  authority,  and  in  oppositiun  to  his  express  command.  Shall  men  presume  to 
 contradict  the  Almighty  God  ;  besides  he  hath  positively  declared,  that  such  whom  he  cal- 
 led, and  they  refused,  and  would  have  none  of  his  counsel,  that  when  they  call  upon  him, 
 he  will  not  hear?  Prov,  i.  24,  25. 
 
 4.  Because  such  promises  and  purposes  are  made  only  in  the  strength  of    present  nro- 
 the  creature,  for  surely  they  must  needs  suppose  they  have  power  to  do  those     mises  made 
 things  at  any  time,  that  trust  in  their  own  purposes,  promises,  and  resolu-     ownstralgtu 
 tions  what  they  will  do  hereafter ;  and  do  not  presently,  or  in  God's  time  go,     are  never 
 whose  assistance  they  may  expect  if  they  come  in  his  time  ;  but  that  help  and 
 
 aid  which  he  hath  promised  them  to-morrow,  or  for  the  time  to  come  ;  and  what  is  any 
 creature  able  to  do  of  himself?  True,  the  Arminians  by  their  doctrine  intimate  men  are 
 endowed  with  power  to  repent,  without  any  special  or  supernatural  grsr'o ;  which  notion 
 may  put  people  upon  undoing  temptations,  even  to  delay,  or  defer  the  great  work  of  rege- 
 neration until  sickness,  or  death  comes,  or  until  they  are  grown  o'-l ;  for  if  they  have  such 
 ability  or  power  as  they  say,  men  are  subject  to  conclude,  that  they  may  have  the  same 
 power  to-morrow,  which  they  have  this  day.  But  0  take  heed,  it  is  not  in  man  that  walk- 
 eth,  to  direct  his  steps ;  "  without  me  j-ou  can  do  nothing,"  John  xv.  5.  Faith  is  not 
 of  ourselves,  "  it  is  the  gift  of  God  ;  it  is  if  God,  peradventure  will  give  them  repentance, 
 to  the  acknowledging  of  the  truth,"  2  Tim.  ii.  25.  But  God  hath  said,  he  will  not  give 
 them  that  grace,  who  did  refuse  to  hearken  to  him  when  he  called,  nay,  and  God  doth 
 often  withdraw  the  influences  of  his  Spirit  from  such  that  reject  his  offers  m  his  own  time ; 
 and  evident  it  is,  that  they  resist  and  grieve  the  Holy  Spirit  in  its  motions,  strivings,  and 
 operations  to-day,  and  put  him  off  with  vain  purposes  and  promises:  we  may  do  well  to  ob- 
 serve what  the  Lord  saith,  "  My  Spirit  shall  not  always  strive  with  men."  And  what 
 can  a  man  do  when  the  Spirit  of  God  hath  done  striving  with  him  ? 
 
 5.  Because  the  life  of  man  is  so  uncertain,  and  the  most  of  these  persons  are  cut  off  if 
 wrath  before  that  time  is  come,  when  they  purposed  to  make  good  their  promises  of  faith 
 and  repentance.  0  how;  many  are  lost,  and  arc  now  in  hell,  who  made  such  promises  as 
 these  are  ?  It  is  just  with  God  to  cut  them  off,  they  wUfully  rejected  his  great  and  gra- 
 cious tenders  of  gi-ace  in  the  proper  season  thereof. 
 
 APPLICATION. 
 
 X.  From  hence  we  may  perceive  what  the  reason  is,  that  so  many  people  are  left  of 
 God,  who  content  themselves  with  present  pui-poses  and  promises  touching  future  holiness. 
 I  am  persuaded  the  devil  this  way,  I  mean  by  this  subtle  device,  destroys  more  souls  than 
 by  any  other  whatsoever.  Therefore  for  the  Lord's  sake,  and  for  the  sake  of  your  preci- 
 ous and  immortal  souls,  beware  of  him  ;  0  take  heed  that  yuu  rest  not  satisfied  with  such 
 promises  ;  say,  sinner,  in  thy  heart  when  such  thoughts  rise  in  thy  mind,  this  is  Satan,  it 
 is  he  that  puts  me  upon  making  these  promises,  thereby  to  deceive  my  soul. 
 
 2.  This  may  serve  also  to  reprehend,  and  sharply  to  rebuke,  all  such  persons  who  flatter 
 themselves  with  such  purposes,  who  say,  "I go  sir,"  when  they  go  not,  or  who  think  they 
 do  the  thing  which  Christ  commands  them,  when  it  is  far  from  it ;  he  commands  them  to 
 believe  for  righteousness,  and  they  rest  upon  doing,  or  upon  a  sober  moral  life.     Christ 
 
798  THE    PARABLE    OF    TIIK    TWO    SONS.  [stTPL. 
 
 says,  "  he  that  believeth  not,  shall  be  damned,"  Mark  vi.  16,  but  though  they  believe  not, 
 do  not  go  out  to  him,  and  rest  upon  him,  yet  by  their  works  and  inherent  hohness,  they 
 doubt  not  but  they  shall  be  saved,  and  that  they  fully  thereby  answer  bis  requirement. 
 Exhort.  3.  Let  me  exhort  you  all  that  are  yet  in  your  sins,  to  close  with  Christ 
 
 this  day,  and  not  to  delay  it  until  another  time ;  and  that  I  may  the  better  prevail  with 
 you,  take  a  fow  motives. 
 
 MOTIVES. 
 
 rowerfui  1-  Consider  the  shortness  and  uncertainty  of  yoiu"  lives  ;  you  are  not  lords 
 
 D.otives  to       and  keepers  of  your  times;  no,  no,  your  times  are  in  tlie  Lord's  hands  ;  many 
 to  delay  a  Candle  hath  been  put  out  before  half  burned,  many  a  fair  flow  er  cut  off  be- 
 
 Christ^  "'"^      ^0''^  't^  withering  time  was  come ;    what  a  multitude  of  short  and  small 
 graves  may  you  see. 
 
 2.  Now  you  have  an  opportunity  in  your  hands,  "  Why  is  there  a  prize  in  the  hand  of 
 a  fool  to  get  wisdom,  seeing  he  hath  no  heart  to  it,"  I'rov.  xvii.  16.  If  you  had  an  op- 
 portunity to-day  to  get  one  or  more,  thousand  pounds,  and  you  are  told  tliis  is  the  time,  it 
 is  to-day,  would  you  defer  the  looking  after  it  till  to-morrow  ?  or  woidd  a  condemned  cri- 
 minal that  hath  a  promise  of  a  pardon,  if  he  looks  after  it  to-day,  delay  it  to  another  time  ? 
 0  that  sinners  from  hence  would  see  their  folly. 
 
 3.  It  is  great  folly,  and  very  dangerous,  to  defer  the  matters  of  om*  eternal  happiness. 
 Because  if  you  neglect  the  present  time,  you  may  lose  the  day  of  your  visitation  ;  the  day 
 of  grace  may  be  shorter  than  your  lives,  as  appeareth  concerning  Jerusalem.  "  0  that  thou 
 hadst  known,  at  least  in  this  thy  day,  the  things  which  belong  unto  thy  peace,  but  now 
 they  aTe  hid  from  thy  eyes,"  Luke  xix.  42.  Sii-s,  your  days  in  this  world  may  be  length- 
 ened out,  and  yet  the  day  of  grace  may  be  past  with  you. 
 
 4.  Because  moral  indisposition  to  close  with  Christ,  may  be  more  increased  to-morrow 
 tlian  it  is  to-day ;  sin  is  of  a  hardening  nature ;  if  a  man  assoon  as  taken  sick,  looks  out 
 for,  or  sends  for  a  physician,  tiiere  may  be  more  hopes  he  may  be  cm-ed,  than  if  he  should 
 neglect  any  means  imtil  this  distemper  hath  gut  greater  power,  and  his  natural  strength  is 
 wasted.  It  is  easier  to  break  a  colt  and  bring  him  to  the  saddle,  than  it  is  an  old  horse  that 
 runs  wild  in  the  wilderness  ;  a  young  plant  is  sooner  plucked  up  than  an  old  tree.  To  speak 
 after  the  manner  of  men,  all  know  that  these  things  are  so,  though  it  is  true  God  can  as 
 soon  subject  the  rebellious  -will  of  an  old  sinner  as  one  that  is  young ;  yet  since  this  is  the 
 Lord's  time,  viz.,  even  to-day,  from  what  I  have  said,  you  may  learn  wisdom. 
 
 5.  Delay  not  the  time,  in  regard  of  Satan  ;  for  if  you  put  Christ  otf  with  flattering  and 
 deceitful  promises  to-day  by  the  devil's  instigations,  he  knows  what  great  advantages  he 
 may  thereby  gain  ;  that  devil  that  binds  you  to-day  with  withs,  may  bind  you  to-morrow 
 with  cords  and  fetters  of  iron  :  the  old  man  increases  in  his  strength  in  sinners,  as  well 
 as  the  new  man  doth  so  in  believers. 
 
 6.  In  regard  of  spiritual  judgments,  which  may  make  the  new  bu'th  not  only  difficult, 
 but  impossible,  open  sins  God  usually  punisheth  with  visiblejudgments,  but  wilful  neglects 
 of  the  day  of  gi'ace  he  commonly  pimisheth  by  spiritual  judgments.  "  Make  the  heart 
 of  this  people  fat,  and  make  then'  ears  heavy,  and  shut  their  eyes  ;  lest  they  see  with  their 
 eyes,  and  understand  with  theu-  hearts,  and  convert  and  be  healed,"  Isa.  vi.  19.  Which 
 terrible  passage  (as  one  observes)  is  no  less  than  six  times  repeated  in  the  New  Testament. 
 See  that  fearful  text,  "  In  thy  filthiness  is  lewdness,  because  I  have  pm-ged  thee,  and  thou 
 wast  not  purged  from  thy  filthiness  any  more,  till  I  have  caused  my  fury  to  rest  upon 
 thee,'"  Ezek.  xxiv.  13.  Because  1  have  purged  thee,  that  is,  I  have  made  use  of  means 
 to  purge  thee,  or  I  have  jiurged  thee  from  some  gross  acts  of  wickedness ;  but  still  thy  heait 
 abides  vile  and  filthy ;  all  future  means  to  cleanse  thee  shall  be  taken  away,  no  sermon, 
 no  conviction,  no  affliction  shall  ever  have  any  efi'ect  to  humble  thee.  "  I  the  Lord  have 
 spoken  it,  and  it  shall  come  to  pass,  and  1  will  do  it,"  ver.  14,  as  you  have  it  expressed  in 
 the  very  next  verse. 
 
 Quest.  What  shall  we  do  to  prevent  this  great  danger,  of  delaying  or  resthig  on  present 
 promises,  touching  futuie  faith  and  repentance  ? 
 
 1.  Answ.  I  answer,  be  persuaded  and  made  sensible  that  it  is  the  de\il  which  stu-s  you  up 
 to  make  these  promises,  and  so  to  put  Christ  oft',  and  grieve  the  Spirit ;  know  assuredly  it 
 is  Satan  out  of  a  design  to  ruin  your  souls,  by  cheating  you  of  the  day  of  your  visitation. 
 
 2.  Consider  that  he  that  puts  you  upon  making  these  promises  to-day,  to  repent  and  turn 
 to  the  Lord  hereafter,  will  put  you  upon  making  the  same  promises,  and  restuig  on  like  pur- 
 poses to-morrow,  and  so  till  death  overtakes  you,  and  your  souls  are  lost  for  ever,  for  be 
 sure  the  devd  to-morrow  will  never  come,  it  will  be  still  to-morrow. 
 
SERM.    XI. ]       THE    PAUVBLE    OF    THK    MaN    CASTING    SBi  D    INTO    THE    OUOI;XD.  I'J'J 
 
 3.  Consider  that  thus  to  delay  tliis  work,  is  rebellion  against  the  Lord,  nay,  and  that 
 you  do  secretly  resolve  and  purpose  in  your  hearts  to  toutiuue  in  your  rebellion,  and  that 
 these  promises  (as  you  have  heard)  do  imply  no  less ;  therefore  you  sin  with  a  resolution 
 and  purpose  of  heart. 
 
 4.  Cousitler  that  it  is  not  in  youi-  own  power  to  believe  and  turn  to  the  Lord  ;  it  must  be 
 dune  by  the  Spirit  of  God,  by  his  help  and  by  bis  assistance  ;  and  therefore  it  must  be  done 
 in  his  time,  and  before  his  Spirit  hath  done  striving  with  you.  Call  to  mind  that  text,  "  ^ly 
 Spirit  shall  not  always  strive  with  men,"  Gen.  vi.  8, 
 
 5.  Pray  earnestly.  •'  A  man  cannot  receive  anything  unless  it  be  given  him  from  above," 
 John  iii.  27.  Look  up  to  heaven,  remember  Gud's  absolute  promises,  "  I  will  take  away 
 the  heart  of  stone  out  of  your  Hesh,  and  give  you  a  heart  of  flesh,"  Ezek.  xi.  19.  This  is  a 
 promise  made  to  such  that  are,  and  have  been  gi'eat  sinners  ;  it  is  not  made  upon  any  con- 
 ditions to  be  performed  by  them  ;  therefore  how  ilo  you  know  but  God  may  do  this  thing 
 for  you,  therefore  plead  this  promise  with  God. 
 
 0.  Labour  to  be  sensible  of  the  corniptions  of  your  nature  and  polluted  hearts.  "The 
 heart  is  deceitful  above  all  things,  and  desperately  wicked,  who  can  know  it?"  Jer.  xvii. 
 t).  It  is  perverse,  and  it  will  supplant  you  if  you  take  not  heed.  There  is  nothing  so  false 
 and  so  deceitful  as  the  heart  of  man,  and  in  many  ways  doth  deceive :  and  tliis  way  alsj, 
 even  by  your  making  of  these  false  and  deceitful  promises. 
 
 7.  Endeavour  to  obsen-e  the  motions  of  the  Holy  Spirit ;  "  The  wind  bloweth  where 
 it  listeth."  Mariners  observe  the  wind,  and  when  it  serves,  they  hoist  up  their  sails.  Do 
 not  quench  nor  grieve  the  Spuit,  because  he  is  the  only  Agent  in  your  conversion  ;  all  that 
 are  horn  again,  "  they  are  horn  of  the  Spirit."  A  man  may  reform  his  life  by  the  power 
 of  natui'al  light ;  but  no  man  can  thereby  change  his  own  heart,  nor  form  Christ  in  his 
 soul ;  regeneration  is  a  new  creation,  not  the  work  of  the  creature,  but  of  the  Creator. 
 "  Not  born  of  the  flesh,  nor  of  blood,  nor  of  the  will  of  man,  but  of  God." 
 
 8.  Attend  diligently  upon  the  word  of  God,  and  upon  all  the  means  of  gi-ace  ;  it  is  good 
 so  be  there  where  God  usually  worketh  upon  men's  hearts ;  faith  comes  by  hearing,  and 
 hath  not  God  that  way  wrought  upon  many  sinners  that  were  as  bad  as  thou  art  ? 
 
 Consolation.  This  may  tend  much  to  the  comfort  of  such  that  would  not  rest  contented 
 in  making  promises  to  work  in  God's  vineyard,  but  as  soon  as  called,  immediately  they 
 obeyed  that  call. 
 
 They  did  not  delay,  but  made  baste  to  keep  God's  holy  commands.  It  is  a  sign  they 
 were  beloved  before  time,  because  di-awn  by  love  to  Christ  in  time  ;  the  gospel  came  not 
 to  them  "  in  word  only,  but  also  in  power,"  Thess.  i.  4,  5  ;  which  shows  that  they  were 
 elected  to  salvation.     So  much  to  this  parable. 
 
 PARABLE 
 
 OF  THE 
 
 MAN   CASTING   SEED   INTO   THE    GROUND. 
 
 SEKMON    XI. 
 
 And  he  said,  So  is  the  kingdom  of  heaven,  as  if  a  man  should  cait  seed  into  the  ground. 
 And  should  sleep,  and  rise  night  and  day,  and  the  seed  should  spring  up  he  knows  not  how. 
 For  the  earth  bringeth  forth  fruit  of  itself  .first  the  blade,  then  the  ear,  after  that  the  full  corn 
 
 in  the  ear.   But  when  the  fruit  is  brought  forth,  immediately  he  puttelh  in  the  sickle,  because 
 
 the  harvest  is  come. — Mark  iv.  20 — 29. 
 
 The  Evangelist  Mark  only  hath  recorded  this  parable,  and  if  in  openmg  it,  we  have  re- 
 spect to  what  goes  before,  it  may  hold  forth, 
 
 1.  That  such  persons  who  would  not  be  deceived,  ought  to  take  care  what  doctrine  they 
 hear.  "  Take  heed  what  you  hear,"  ver.  21.     Or  what  seed  it  is  that  is  sowed  in  your 
 
800        THE  PARABLE  OF  A  MAN  CASTING  SEED  INTO  THE  GEOUND.      [sUPPL. 
 
 liearts,  and  also  they  ought  to  take  heed  into  what  ground  the  seed  falls,  for  according  to 
 the  nature  or  quality  of  tlie  seed  will  the  product  he  ;  if  the  seed  be  not  good,  or  of  the 
 right  kind,  the  fruit  will  not  be  good. 
 
 2.  Moreover,  take  heed  what  you  hear,  as  to  the  measure  or  quantity  of  your  hearing  ; 
 for  if  God  sows  plentifully,  or  measure  forth  almndauily  unto  you,  he  expects  increase  ac- 
 cordingly ;  and  likewise  to  tlu;  frequency  of  your  hearing.  "  AVith  what  measure  you  mete, 
 it  shall  be  measured  to  you,  and  you  that  hear  shall  have  more."  0  see  that  you  are  much 
 in  hearing  ;  if  we  measure  unto  (iod  much  of  our  time,  in  hearing  with  all  care  and  cUUgence, 
 (provided  it  be  his  own  word)  and  receive  it  into  our  understanding,  wills,  and  affections ; 
 God  will  measure  forth  full  mercies  and  divine  blessings  unto  us,  for  it  is  doubtless  the 
 improvement  tif  our  time,  and  the  means  of  gi-ace  our  Lord  doth  here  refer  unto,  "  For  he 
 that  hath,  to  him  shall  be  given,"  &c.. 
 
 The  scope  of  ^-  Therefore  one  design  of  our  Lord  in  this  parable  considering  what  pre- 
 this  parable,  cedes,  is  to  show  the  great  blessing  that  attends  a  faithful  and  diligent  atten- 
 dance upon  the  preaching  the  gospel. 
 
 a.  To  show  how  insensibly  the  seed  of  the  word  takes  root,  and  springs  up  in  the 
 hearts  of  such  that  receive  it,  and  also  to  discover  unto  ministers  that  they  should  not  be 
 over  concerned  if  they  see  not  the  fruit  of  their  labours  presently,  the  whole  success  of  it 
 being  from  God,  and  to  assure  them,  and  those  that  hear  the  word  in  a  right  manner,  a 
 blessing  shall  attend  them  in  the  end. 
 
 4.  Moreover,  to  show  his  disciples  that  the  gospel  should  have  success,  and  prosper  in 
 the  world,  and  prepare  all  where  it  came  for  the  great  harvest-daj'. 
 
 "  So  is  the  kingdom  of  heaven." 
 Thepartsex-         ^i'  ^^'^  kingdom  of  heaven  is  meant  God's  providential  dispensation,  or  mi- 
 plained,  nistration  of  the  gospel. 
 
 "  If  a  man  should  cast  seed  on  the  earth." 
 Who  the  A  man,  the  man  may  primarily  refer  to  the  Son  of  Man,  for  it  is  Christ 
 
 casta  in  the'      "  '^'^'^  ^°^'^^  *^*  S^'"'^  seed,"  Matt.  xiii.  8.     But  since  the  Lord  -Jesus  sleejis 
 seed,  and         not,  I  conclude  our  Saviour  refers  here  to  his  ministers;    for  the  man  that 
 the'ground.       casts  seed  into  the  ground,  is  said  to  sleep  night  and  day,  and  rise.  Besides, 
 the  Lord  Jesus  knows  how  it  gi-ows  and  springs  up,  though  ministers  do  not. 
 
 "  Into  the  ground." 
 
 By  the  ground  is  meant  die  hearts  of  men,  as  is  showed  in  the  parable  of  the  sower, 
 which  I  have  opened. 
 
 "  And  should  sleep  and  rise  night  and  day,  and  the  seed  should  spring  and  grow  up,"  &c. 
 
 What  is  in-  -^^y  sleeping  and  rising,  I  understand  is  meant  ministers  taking  their  natural 
 
 tended  sleep     rest,  waking  and  rising,  night  and  day  ;  like  as  a  husbandman,  when  he  hath 
 
 day.  ^"  sown  his  seed,  he  is  not  over  concerned  about  its  rooting  and  sprmging  up, 
 
 but  leaves  the  success  of  his  cost  and  laboui-  unto  God. 
 
 "  A  husbandman  knows  not  how  the  seed  he  hath  cast  into  the  ground  springs  up,  it  is 
 a  mystery  in  nature ;  as  no  man  knows  how  the  bones  grow  in  the  womb  of  her  that  is 
 with  chUd,  so  ministers  know  not  how,  or  after  what  manner  the  word  of  God  takes  root- 
 ing, and  springs  up  in  the  hearts  of  sinners.  The  secret  and  hidden  operations  of  the  Spirit 
 are  known  by  us,  but  are  mysteries  of  grace,  and  known  only  unto  God. 
 
 "  For  the  earth  bringeth  forth  of  itself." 
 1°  what  That  is,  without  the  help  of  the  husbandman,  or  any  human  power,  yet  not 
 
 seed  may  be  Without  the  influences  of  heaven ;  both  in  respect  of  the  shining  of  the  sun, 
 ofUseff.^"*"  and  the  falling  of  the  dew  and  rain  from  above.  Man  adds  nothing  to  its 
 growing  up,  nor  sliould  be  sohcitous  about  it.  So  Christ's  ministers  having 
 done  theu'  part,  they  may  (with  other  men)  sleep  or  take  thek  quiet  rest,  though  not  with- 
 out looking  up  to  God  for  a  blessing  upon  their  ministry,  nor  without  an  expectation  of 
 increase. 
 
 "  First  the  blade,  then  the  ear,  after  that  the  full  corn." 
 
 The  blade  first  appears,  but  it  takes  root  before  that,  for  where  the  seed  takes  no  man- 
 ner of  root,  no  .blade  ever  appears  to  spring  up ;  by  this  we  may  perceive  how  gradually 
 the  work  of  God's  grace  goes  on  upon  a  sinner's  heart,  that  receives  the  seed  thereof  A 
 minister  cannot  quickly  discern  it,  no,  nor  the  person  himself;  he  fears  the  work  may  not 
 be  begun  in  his  soul,  there  is  so  much  corruption  and  filth  in  his  heart,  and  such  great 
 darkness  in  his  understanding,  but  yet  he  bears  up  in  a  visible  profession,  and  in  that  the 
 blade  doth  consist,  for  what  is  the  blade  of  the  seed,  but  a  profession  of  religion  ? 
 
 "  Then  the  ear,  and  after  that  the  full  corn." 
 
Sl'.IiM.   XI.]      TiiE   I'ARAULIi   OF   A   MAN   CASTIMG    SEED   INTO    Tilli    fjIiuUNU.  tOl 
 
 111  till!  eiir  is  the  substance  of  the  corn,  tliough  at  first  it  is  temler,  yot  there     wimt  meaut 
 is  tlie  fruit,  thoiigli  not  yet  come  to  maturity  ;  so  grace  is  wrouglit  in  h  belie-     i>y  the  uur 
 ver's  heart,  in  wliom  tlie  seed  is  sowed,  though  yet  it  is  but  wealc,  and  wants     to'theear™ 
 time,  or  tlie  heat  of  the  Sun  of  righteousness,  to  strengthen  tlie  habits  and  ex- 
 ercise of  that  grace,  that  so  it  may  come  to  a  farther  maturity,  or  by  degrees  perfected 
 lilvO  corn  in  the  ear. 
 
 "  But  ^\•hen  the  fi-uit  is  brought  forth,  immediately  he  puts  in  the  siclde  because  the  har- 
 vest is  come." 
 
 "When  the  fruit  is  brought  forth,  that  is,  when  it  is  fully  ripe,  then  the     -vyij^t  j, 
 husbandman,  viz.,  the  blessed  God,  by  death  gathers  his  saints  unto  himself;     meiiutby 
 for  by  putting  in  the  sickle,  I  understand  death  is  meant ;  and  as  the  bar-     the  siciic. 
 vest  in  another  place  is  called  the  end  of  the  world,  so  the  end  of  the  world 
 may  be  said  to  come  on  them  that  God  takes  away  by  death  ;  God  will  not  cut  down  any 
 of  liis  people  until  they  are  fully  ripe,  and  lit  to  die.     Thus  having  brielly  opened  the  se- 
 veral parts  of  this  parable,  I  shall  observe  one  proposition  from  the  whole,  viz., 
 
 Doct.  That  the  seed  of  the  word  sown  in  the  heart  of  a  hearer,  insensibly  takes  root, 
 and  springs  up,  and  graduaUy  grows  to  full  maturity. 
 
 In  speaking  unto  this, 
 
 1.  I  shall  lay  down  one  or  two  explanatory  propositions  by  the  way  of  promise. 
 
 2.  Sliow  how  or  after  what  manner  the  seed  springs  up,  and  grows  m  a  sinner's  heart. 
 
 3.  Show  why,  or  by  what  means  it  is  in  its  springing  up  not  quickly  discerned. 
 
 4.  Apply  it. 
 
 First  take  two  previous  propositions. 
 
 I.     First,  that  the  seed  of  the  word  doth  not  take  root  in  the  hearts  of  all     j,,g  ^^^.j 
 persons  that  hear  it ;  the  seed  that  fell  on  the  high-way  side  touk  no  rout,     ruutsuotiu 
 and  our  Lord  told  the  Jews,   "  And  ye  have  not  my  word  abiding  in  you," 
 John  V.  38  ;  and  again  he  saith,  "  My  word  hath  no  place  in  you,"  John  viii.  37,  or  no 
 rooting  in  your  hearts. 
 
 The  reasons  why  the  word  takes  no  root  in  some  may  be, 
 
 1.     Because  they  watch  not  against  Satan,  who  is  said  to  catch  it  out  of    -wiiythe 
 some  men's  hearts,  "  Then  cometh  the  wicked  one  and  catcheth  away  that     eeed  roots^ 
 which  was  sown  in  his  heart,"  ]Matt.  xiii.  19.    The  devil  hath  many  ways  to     he.-ir'ts  of'' 
 catch  the  seed  out  of  the  hearts  of  men  that  hear  the  word  (as  I  have  showed    |°™''  '"'"■■ 
 in  explaining  the  parable  of  the  sower.) 
 
 1.  He  sometimes  puts  the  word  out  of  their  hearts,  by  filling  them  witli  earthly  thoughts; 
 many  perhaps  whilst  they  hear  the  word,  have  their  minds  and  thoughts  running  upon 
 the  worldly  concerns,  ami  they  give  way  to  Satan  in  those  suggestions,  to  such  a  degree 
 that  they  can  give  no  account  of  what  was  delivered  by  the  minister. 
 
 2.  PaUxn  may  also  catch  it  away  by  keeping  them  ignorant  of  the  word ;  they  understand 
 not  what  they  hear,  neither  do  they  know  the  necessity  of  endeavouring  to  understand  it;  and 
 that  they  are  this  sort  that  Satan  steals  the  word  from,  is  evident  by  what  our  Saviour  saith, 
 "  When  any  one  heareth  tlie  word  of  the  kingdom,  and  understandeth  it  not,  then  comes  that 
 wicked  one  and  catcheth  it  away,"  Matt.  xiii.  19.  lie  understandeth  not  the  doctrine  of  the 
 gospel ;  he  knows  not  the  end  and  purpose  of  the  ministration  thereof,  nor  the  necessity 
 there  is  of  receiving  Jesu?  Christ,  nay,  knows  not  it  is  the  word  of  God,  but  looks  upon  it 
 to  be  no  more  than  the  word  of  a  poor  man  by  whom  it  is  delivered. 
 
 3.  By  persuading  them  that  they  have  received  the  word  already,  and  that  it  is  rooted 
 in  them,  that  the  person  need  not  trouble  himself  any  farther,  but  only  to  hear  the  word 
 preached  in  order  to  edification  or  farther  growth,  and  not  in  order  to  the  implantation 
 ^f  grace  in  his  heart ;  now  £i-om  all  these  certainly  Satan  catcheth  the  word  away,  so  that 
 it  never  takes  root  in  them. 
 
 4.  The  devil  doth  thus  chiefly  keep  such  that  hear  the  word  from  believmg  in  Christ, 
 who  is  the  sole  object  and  chief  treasure  of  tlie  world  ;  Satan  cares  not  how  often  men 
 hear  the  word  preached,  if  h(3  can  keep  them  from  believing  or  flying  to,  or  depending 
 upon  the  Lord  Jesus,  by  an  act  of  truo  and  saving  faith  :  he  will  never  hinder  a  man  from 
 hearing  ;  let  him  go  and  hear  a  sermon  every  day,  if  ho  linds  the  jierson  propounds  no 
 more  to  himself  than  only  to  hear  and  to  i-cst  upun  that,  and  sees  not,  knows  not  the  ne- 
 cessity of  faith,  to  receive  or  embrace  the  Lovd  Jesus  in  the  promises. 
 
 II.  Prop.  That  some  persons  in  whom  the  word  hath  taken  some  rooting,  and  the 
 blade  also  appears,  yet  iu  a  little  time  it  dwiudlelh  away  and  comes  to  uothing ;  and  the 
 
 3  p 
 
802  THE  r.vRAr.LH  of  a  man  casting  seed  into  the  guound.  [suppl. 
 
 reason  of  this  our  Saviour  sliows  is  because  the  ground  was  not  good,  but  either  stony  or 
 thorny,  (as  you  have  formerly  heard).  iVIy  brethren,  a  heart  not  thoroughly  broken  or 
 ploughed  up  by  the  conviction  of  tlie  Spirit ;  or  where  tlie  weeds  are  not  rooted  up, 
 nor  the  evil  worms  destroyed  ;  the  seed  brings  forth  no  fruit  unto  perfection,  for  in  them 
 the  love  of  riches  and  cares  of  this  life,  choke  the  word. 
 
 Secondly,  I  shall  show  you  how,  or  after  what  manner  or  hy  what  means  tlie  seed 
 springs  up.     So  insensibly  it  springs  up  and  gi'ows,  that  not  only  ministers  may  not  know 
 the  seed  hath  rooted  in  this  or  that  person's  heart ;  but  (as  I  hinted,)  it  may  not  be  quickly 
 discei-ned  by  themselves,  yet  their  seed  appears  to  have  taken  rooting. 
 How  it  ap-  1.  As  to  the  means  by  which  it  is  known,  most  evident  it  is,  that  the  word 
 
 Uie^eed*'  preached,  in  the  first  place,  lets  the  light  into  their  dark  hearts  about  the  spiri- 
 springsnpin  tual  State  of  their  souls,  and  the  way  by  which  they  came  to  be  lust,  audhuw 
 it^ls  routed"  recovered  out  of  that  woful  condition ;  so  that  the  things  of  another  world 
 Goodincii-  take  up  their  thoughts^  which  before  they  regarded  not.  "  The  entrance  of 
 nations  and      jjjy  yfijf,]^  giveth  light,  understanding  to  the  simple,"  Psal.  cxix.  130. 
 
 desires  crea-  r>        tii         i      t  ■        •     •  • ,  ,        i  i 
 
 led  in  tiiose  2.     1  hougli  the  rootmg  is  insensibly  done,  and  not  known  to  them,  and 
 
 ("le™  ee"  is  J^^  ^'^^  Springing  up  appears,  by  the  Spuit's  creating  in  their  hearts  good  de- 
 rooted,  sues  and  inclinations,  even  such  that  ti:ey  never  found  or  experienced  before 
 in  such  a  nature,  nor  in  such  a  degree  ;  they  now  love  the  word,  love  to  hear  it ;  before  a 
 short  sermon  seemed  long  to  them,  they  had  no  love  to  it,  nor  a  desire  after  it ;  but  now 
 it  is  otherwise,  they  have  spiritual  inclinations,  thoughts,  purposes,  and  desires  in  their 
 souls,  and  talk  of  heavenly  things,  yea,  love  to  discourse  about  Christ  and  the  things  of 
 Christ,  their  minds  beginning  to  be  spiritual.  "  They  that  are  after  the  Spirit,  mind  the 
 things  of  the  Spirit,"  Rom.  viii.  6.  They  also  grow  weary  of  their  old  company,  and 
 choose  to  converse  and  keep  company  with  holy  and  pious  persons,  or  such  who  fear  God  ; 
 and  by  this  it  appears  the  seed  of  the  word  springs  up  in  their  hearts. 
 
 3.  It  gradually  grows  up,  and  further  appears  by  the  sense  they  liave  of  the  great  evil 
 of  sin,  and  corruptions  of  their  hearts,  the  longing  after  a  thorough  change  both  of  heart 
 and  life.  Certainly,  where  this  is  found  and  experienced,  the  seed  hath  taken  root  and 
 springs  up,  (whether  it  be  discerned  by  them  or  others,  or  not,)  as  the  effects  of  their  re- 
 ceiving the  seed,  and  of  the  rooting  i^f  it. 
 
 ^^^       .  4.  It  is,  or  may  be  farther  known  by  that  vehement  thirst  that  comes  upon 
 
 springs  up  in  them  after  the  Word.  "  I  opened  my  mouth,  and  panted  for  thy  word."  The 
 panteth  for  word  is  Certainly  received,  if  the  person  prizes  it,  thirsteth  after  it,  and  longs 
 it.andiove&  for  it,  and  rejoiceth  when  he  meets  with  it,  "  I  lejoice  at  thy  word,  as  one 
 abovegoid.  that  hath  found  great  spoil,"  Psal.  cxix.  162.  It  is  beyond  mountains  of  prey 
 to  them,  and  well  may  such  rejoice  that  find  the  pearl  of  great  price,  or  find 
 life,  find  a  discharge  from  death.  "  I  have  esteemed  the  words  of  thy  mouth  more  than 
 uiy  necessary  food,"  Job.  xxiii.  li!.  Or  that  food  that  sustains  my  natural  life,  (which  is 
 more  valued  than  food  that  tends  to  make  life  comfortable  to  us,)  therefore  I  love  tliis  com- 
 mandment above  gold,  yea  above  much  fine  gold,  and  not  only  so,  but  the  word  is  sweeter 
 than  honey,  or  the  honey-comb,"  Psal.  cxix.  16i! ;  Psal.  xix.  10. 
 
 5.  Nay,  when  the  word  is  rooted  and  spiings  up  in  the  heart,  that  soul  cries  out  for 
 Christ,  being  fallen  in  love  with  Jesus  Christ.  My  brethren,  there  are  two  things  that  clearly 
 Wherethe        show  the  Word  is  rooted  in  the  soul  of  a  sinner,  and  begins  to  spring  up. 
 word  is  1.  When  the  person  is  fallen  out  of  love  with  sin,  with  all  sin,  and  as  it  is 
 
 springs  up  the  plague  of  his  heart,  and  the  greatest  e\nl,  and  will  never  be  reconciled  to 
 *''?' n"  ""*  ^^  anymore,  but  can  say,  I  hate  vain  thoughts;  and  with  Paul,  "  The  evil  that 
 witiisin.  and  I  hate,  that  do  I.  0  wretched  man  that  I  am,  who  shall  deUver  me  from  this 
 jesr^hrut.     tody^f  death?"  Rom.  vii.  14. 
 
 2.  When  he  is  fallen  in  love  with  Jesus  Christ,  and  cries  out,  I  must 
 have  Christ  or  die;  what  is  my  life  to  me  if  I  have  not  Christ?  the  rooting  of  the  word, 
 is  the  rooting  of  the  sinner  in  love  to  Christ.  "  If  ye  see  my  Beloved,  tell  him  I  am  sick  of 
 love,"  Cant.  v.  8.  If  you  know  Jesus  Christ,  or  meet  with  him,  or  pray  to  him,  pray  for 
 me ;  pray  tell  Christ,  one  that  you  know  longs  for  him,  pants  after  him,  will  die  or  swoon 
 away  if  she  have  him  not  to  be  her  Christ.  "  With  my  soul  have  I  desired  thee  in  the 
 night,"  &c.,  Isa.  xxyI.  9. 
 
 {].  When  the  soul  embraces  Christ  in  the  arms  of  faith,  even  by  that  faith  which  works 
 by  love,  and  resteth  wholly  upon  him  and  hath  no  confidence  in  the  flesh,  but  throws  itself 
 as  an  undone  and  heavy-laden  sinner  upon  Christ,  and  finds  inward  peace,  or  rest  and 
 satisfaction. 
 
SF.nM.    XI.]       THE    PAUABLR    OF    A    MAN    CAf^TING    SEFD    IKTO    THf.    GROUND.  8f)3 
 
 7.  And  also  upon  this  he  takes  Christ's  yoke  upon  him,  as  he  is  ilirpcted  to  do,  "  Come 
 unto  me  all  ye  that  labour  and  are  heavy  laden,  and  I  will  give  you  rest,"  Matt.  li.  28,  29 ; 
 well,  and  what  more  ?  "  take  my  yoke  upon  you  and  learn  of  me,  for  I  am  meek  and 
 lowly  in  heart,"  ver.  29.  That  is  the  yoke  of  obedience.  Some  pretend  they  obey  Christ's 
 invitations,  they  come  to  him,  rest  upon  liim,  they  receive  Chiist  as  a  priest,  who  hath 
 atoned  for  their  sins,  and  paid  their  debts,  but  they  do  not  obey  his  precepts,  or  will  not 
 take  his  yoke  upon  them.  In  these  the  word  may  have  no  rooting ;  but  if  the  jierson 
 readily  yields  universal  obedience  unto  Clmst,  or  takes  him  not  only  as  his  Saviour,  but 
 as  his  Sovereign ;  and  because  he  loves  the  Lord  Christ,  will  keep  all  his  commandments  ; 
 deny  himself,  and  taking  up  his  cross,  and  follows  him  whithersover  he  goes ;  no  doubt 
 but  the  seed  of  the  word  is  rooted,  and  springs  up  in  that  person's  heart. 
 
 Thirdly,  I  shall  show  you  wiiy  the  seed  of  the  word  sown  in  the  sinner's  heart,  may  not 
 be  presently  discerned  by  a  minister  of  Christ,  that  it  is  rooted  in  his  heart.  He  may  not 
 know  it,  but  may  be  ready  to  say,  I  have  laboured  in  vain,  &c. 
 
 1.  It  may  live  (as  other  seed  ofttimes  dotli  j  under  the  clods  the  soul  hath  From 
 received  it,  but  the  world  is  as  a  great  clod  of  earth,  and  it  hinders  the  man  w'^^nce  it  u 
 from  discovering  what  Christ  hath  done  for  his  soul ;  or  perhaps  some  corruptions  sown  iiotu 
 bubble  up,  which  makes  him  think  there  is  no  saving  work  begun  yet  upon  his  "^'.g,  '"'rll 
 soul ;  but  he  is  ready  to  say  (with  Rebecca  in  another  case)  "  If  it  be  so,  why  sentiy  ap- 
 am  I  thus  ?  0  I  am  a  vile  creature,  what  a  polluted  heart  have  1 1  what  spnin'gup"* 
 base  thoughts,  nay,  blasphemous  thoughts  have  I !    there  is  certainly  none  so 
 
 bad  as  I,  and  thus  corruption  (or  the  sense  of  it)  keeps  the  seed  of  the  word  or  faith  from 
 being  discerned  by  the  person  himself,  who  also  keeps  all  to  himself,  and  will  not  discover 
 what  stragglings  lie  has  within,  for  some  time. 
 
 2.  The  seed  of  the  word  may  be  rooted,  but  the  person's  soul  may  fall  under  some 
 sore  temptation  of  Satan,  which  tills  him  with  fears  and  doubts  ;  for  commonly  when  first  a 
 sinner  receives  the  word,  Satan  sets  upon  him  ;  it  is  one  of  the  principal  times  or  seasons 
 that  he  waits  for.  How  many  young  converts  hath  he  assaulted  and  furiously  set  upon.  As 
 he  was  at  Joshua's  right  hand  to  resist  him  (when  he  was  engaging  in  a  great  work  for 
 God)  so  he  opposeth  and  resisteth  all  that  fii-st  set  their  faces  Sion-ward. 
 
 '4.  Perhaps  a  cold  pinching  storm  may  come  upon  the  seed  soon  after  it  is  ^"^"{j? 
 sown,  and  make  the  very  blade  to  wither  (as  ofttimes  is  observed);  so  a  storm  of  storm  may 
 opposition  may  be  raised  against  a  person  in  whom  the  spiritual  seed  is  sown;  ^lade  *to 
 the  poor  sinner  is  awakened,  and  begins  to  make  a  visible  profession  of  Jesus  wither. 
 Christ ;  but  lo,  on  sudden  a  wife  raises  a  storm  of  opposition  against  the  husband,  to  hinder 
 him  from  proceeding  any  farther,  or  parents  upon  an  awakened  child,  son  or  daughter  ;  or 
 an  opposition  may  be  made  by  some  evil  and  unbelieving  neighbour,  who  may  not  only 
 reproach  him,  but  dissuade  him  as  much  as  possible,  and  may  lay  such  stumbling  blocks 
 in  his  way  that  may  stop  him  for  a  short  time  from  declaring  what  God  hath  done  for  his 
 soul. 
 
 4.  Besides  the  operations  of  the  Spirit  are  compared  to  those  of  the  wind,  which  are 
 sometimes  very  undiscernahle.  "  The  wind  bloweth  where  it  listeth,  and  thou  hearest  the 
 sound  thereof,  but  knowest  not  from  whence  it  cometh  nor  whither  it  goeth  ;  so  is  every 
 one  that  is  born  of  the  spu-it,"  John  iii.  8.  Sometimes  the  wind  blows  very  strong,  and 
 hath  strange  effects,  most  visible  effects  ;  but  at  another  time  it  blows  so  insensibly,  that  you 
 can  hardly  discern  it  at  all :  so  how  strongly  did  the  Spirit  operate  on  those  Peter  preaclied 
 his  first  sermon  unto,  upon  the  coming  down  of  the  Spirit,  when  three  thousand  were  con- 
 verted, and  presently  cried  out,  What  shall  we  do  ?  But  at  other  times  the  Spirit  blows 
 like  a  small  breath  of  wind,  and  its  operations  are  not  soon  discerned. 
 
 5.  May  be  the  blade  of  profession  may  not  appear  npiickly,  or  be  presently  discerned, 
 by  reason  the  person's  faith  is  small  and  weak,  like  a  grain  of  nnistard-seed,  and  the  soul 
 from  hence  wants  courage  to  tell  others  what  God  hath  done  for  it.  "  Come  to  me  all  ye  that 
 fear  God,  and  I  wUl  tell  j'ou  what  he  hath  done  fur  my  soul,"  Psal.  l^tvi.  16.  But  God 
 hath  in  a  wonderful  manner  appeared  to  him  and  wrought  in  him,  he  had  a  strong  faith  ; 
 but  saith  a  weak  believer,  I  would  gadly  tell  the  minister,  (under  whose  mmistry  God  hath 
 wrought  upon  me,)  my  experiences,  but  I  am  ashamed  ;  I  fear  I  shall  be  able  to  say  nothing, 
 my  faith  is  so  weak,  and  my  fears  and  doubts  so  great  and  strong  in  me. 
 
 6.  A  minister  may  not  be  able  to  discern  that  the  seed  is  rooted,  and  that  the  blade  that 
 springs  up,  is  the  product  of  the  seed  sown  in  good  ground,  or  in  an  honest  heart,  because 
 the  blade  sprang  up  in  the  stony  and  thorny  ground,  and  showed  at  first  to  be  the  right 
 blade,  (or  that  which  springs  out  of  the  good  ground).    Well,  says  he,  1  know  not  what  to. 
 
 3  2  I 
 
804  TUIi    PAHAULU    OF    THE    MAN    CASTING    SEED    INTO    THE    GKOUND.  [sUl'I'L. 
 
 think  nor  what  to  say,  I  hope  the  work  is  a  saving  work  that  is  heguu  on  tliis  and  that  per- 
 son, but  I  mnst  wait  and  see  whether  it  will  abide  the  sun's  scurchiug  beams,  and  cold 
 storms  of  winter  ;  for  hypocrites  may  say  as  much  as  they  have  said,  I  must  see  what  the 
 walks,  and  the  humility,  and  constancy  of  these  persons  will  he,  and  how  they  carry  it 
 under  those  changes  they  may  meet  with,  or  pass  under,  in  the  course  of  their  lives.  I 
 I  have  known,  saith  he,  some  when  apprentices,  very  zealous,  who  have  come  to  notliiug  ; 
 v/lien  they  came  to  set  up  theii-  trades  and  were  married,  they  soon  withered,  and  lost  all 
 that  religion  they  made  a  show  of. 
 
 A  r  r  I,  I  c  A  T  I  0  N. 
 This  parable  may  be  of  use.  1.  To  ministers.  2.  To  sinners.  3.  To  believers. 
 
 1.  Wo  may  infer  from  hence,  that  the  faithful  ministers  of  the  gospel  are  Christ's  seeds- 
 men, they  cast  the  seed  into  the  ground,  and  must  not  regard  either  wind  nor  weather, 
 but  preach  the  word  in  season  and  out  of  season.  Moreover,  according  as  they  sow,  they 
 may  expect  to  reap  ;  if  they  sow  plentifully,  are  very  laborious  and  constant  in  their  work, 
 they  may  see  increase  through  the  blessing  of  God  accordingly. 
 
 2.  They  also  may  learn  from  hence  to  be  satisfied  in  a  faithful  discharge  of  their  ministry, 
 let  the  effect  thereof  be  what  it  will ;  they  may  sleep  and  rise  night  and  day  as  other  men, 
 and  not  be  over  solicitous  about  the  success  of  their  labours,  the  issue  of  all  lying  in  the 
 special  blessing  of  God,  and  God  accepteth  of  them.  "  For  we  are  unto  God  a  sweet 
 savour  of  Clu-ist  in  them  that  are  saved,  and  in  them  that  perish."  God  will  be 
 glorified  in  such  who  hear   and  beUeve,  in  respect  of  his  free  grace  ;  so  that 
 
 unto  them  they  are  a  savoiu-  of  life  unto  life  :  And  to  each  that  believe  not     aci.°'^'{aUiJ'to 
 God  will  be  glorified  in  his  justice,  to  whom  they  are  a  savour  of  death  unto     God. 
 <lcath,  for  thereby  he  wdl  leave  them  without  excuse  in  the  great  day ;  and 
 to  themselves  they  may  say  (with  their  gi-eat  Master)  "  Though  Israel  be  not 
 gathered,  I  shall  be  glorious ;"  God  will  glorify  them,  they  shall  shine  as  the  stars  for  ever. 
 
 3.  They  may  also  expect  success,  though  it  does  not  appear  presently,  and  therefore  in 
 the  morning  sow  the  seed,  and  in  the  evening  not  to  withhold  then-  hand,  because  they 
 kniiw  not  which  may  prosper.  However,  it  shall  not  be  in  vain,  "for  as  the  rain  cometh  down, 
 and  the  snow  from  heaven,  and  returneth  not  hither,  but  watereth  the  earth,  and  malceth 
 it  to  bring  forth  and  bud,  &c. ;  so  shall  uiy  words  be  that  goeth  forth  out  of  my  mouth  : 
 It  shall  not  return  to  me  void,  but  it  shall  accomplish  that  which  I  please,  and  it  shall 
 prosper  in  the  thhigs  whereto  I  send  it.'' 
 
 Secondly,  to  sinners, 
 
 1.  Let  them  see  what  sort  of  ground  they  are,  and  cry  to  God  to  make  their  hearts 
 tender,  and  fit  soil  to  receive  the  seed. 
 
 2.  Also  consider  what  it  is  they  propound  to  themselves  in  hearing  tlie  word,  and  also 
 what  the  cause  may  be  why  the  seed  takes  no  root  in  their  hearts. 
 
 3.  They  may  likewise  learn  from  hence  to  be  much  in  hearing,  and  also  to  look  up  to 
 God,  or  cry  to  him  to  open  and  prepare  their  hearts  to  hear  and  receive  the  word. 
 
 Tlnixlly,  to  believers. 
 
 1.  They  ought  to  bless  God  that  hath  given  them  an  hearing  ear,  and  seeing  eye, 
 and  an  understanding  heart,  when  others  in  hearing,  hear  not,  and  seeing  see  not, 
 neither  do  they  understand,  "it  being  given  to  them  to  understand  the  mysteries  of  king- 
 dom of  heaven,  but  unto  others  it  is  not  given,"  Matt.  xiii.  11. 
 
 2.  Also  you  ought  to  try  and  examine  yourselves,  and  see  whether  the  seed  revives 
 and  grows,  yea  or  no  in  your  hearts,  if  not,  to  enquire  what  the  reason  of  it  may  be;  it 
 may  be  feai'ed  that  some  grow  more  in  the  head  than  iu  the  heart ;  more  in  pride  than  in 
 humility. 
 
 3.  Also  let  us  all  remember  the  harvest  day  will  come,  and  since  God  affords  us  ripen- 
 ing weather,  the  warm  shiuings  of  the  sun,  and  showers  of  heaven;  what  cause  have  we 
 to  praise  and  magnify  the  riches  of  his  gi-ace,  for  many  nations  have  not  the  word  at  all  ; 
 the  seed  is  denied  them,  and  others  have  not  fruitful  seasons  :  the  sun  shines  not  on  tliem, 
 nor  have  they  such  fruitful  showers  as  we  in  this  city  and  nation  have.  Cut  woe  to  them, 
 whether  professors  or  others,  who  oft  received  this  rain,  &c.,  and  yet  bring  forth  nothing 
 but  briars  and  thorns. 
 
SEKM.    XII.]  THE    SliMII.E  OF    EVEIIY    PLANT,  ETC.  805 
 
 THE 
 
 SIMILE 
 
 OP 
 
 EVEPiY  PLANT  GOD  IIATH  NOT  PLANTED. 
 
 SEPaiON   XII. 
 
 But  he  answered  and  said,  every  'plant  my  heavenly   Father  hath  not  flantcd  shall  he 
 rooted  up. — Matt.  xv.  13. 
 
 TifE  occasion  of  this  simile  rose  from  what  precedes  in  ver.  1 2. 
 
 "  Then  came  his  disciples  and  said,  Kiiowest  thou  not  that  the  pharisccs  were  offended 
 after  they  heard  tliat  saying,"  The  scope  of 
 
 So  the  design  of  our  Saviour  lierein  is,  "'"  """''»•■• 
 
 1.  To  show  the  sad  state  of  the  pharisces,  who,  though  they  were  so  nice  and  strict  as 
 not  to  eat  with  unwashed  hands,  yet  liad  unwashed  or  fdtliy  hearts  and  lives. 
 
 2.  That  what  plant  the  hlesscd  God  hath  not  planted,  though  they  may  remain  for  a 
 time,  yet  they  shall  be  rooted  up  in  the  eml.     In  spcalcing  to  this, 
 
 1.  I  shall  open  what  our  Lord  may  mean  hy  plants.  >, 
 
 2.  Raise  some  points  of  dortrine  from  hence. 
 
 1.     Every  plan.     By  every  plant  may  be  meant. 
 
 1.     Every  doctrine.     2.     Every  practice.     3.     Eveiy  person. 
 
 1.  Every  doctrine,  that  is  not  of  God  or  a  truth  of  God,  though  as-     False  doc- 
 serted  and  maintained  with  gi-eat  confidence  by  men  of  comipt  pruiciples,     'jiVil'mti."' 
 though  it  hath  stood  a  long  time,  and  thought  to  be  an  undoubted  truth, 
 
 yet  at  last  it  shall  be  rooted  up,  and  be  manifested  to  be  an  error,  and  so  be  cast 
 off  and  disowned  for  ever.  The  Pharisees  held  many  pernicious  doctrines,  "  Ti'uching 
 for  doctrines  the  commandments  of  men,"  Mark  vii.  7.  But  all  their  evil  notions 
 and  traditicjns  were  in  a  few  yeai's  rooted  up  ;  and  so  in  tlie  end  shall  all  the  evil 
 plants  of  false  doctriiii^s,  and  errors  of  these  pi'riious  times  ;  tlje  glorious  light  of  the 
 gospel  (wliicli  will  shine  forth  in  the  latter  tiays)  will  root  out  all  the  Popish,  So- 
 cinian,  and  Arrainian  errors,  with  Quakerism,  and  all  other  evil  plants  of  false  doctriue 
 whatsoever. 
 
 2.  Every  practice,  i.  e.,  whatsoever  is  practised  as  a  truth  of  God,  or     j.,.j, 
 
 as  an  ordinance    of  Christ,  or  whatsoever  he    appointed  not,  as  are  cere-     tici»  iimi 
 monies  introduced  into  the  worsliip  of  God;  that  are  none  of  his  institu-     ZonJlUa 
 tion  but  is  merely  human,  shall  be  rooted  up.     Together  with  all  acts  of    i'i">'ta. 
 voluntary  humility,  such  as  Paul    speaks  of,  "  which  things  have  a   show  of   wisdom 
 and  humility,    and  neglecting    the    body,  not  in  honour  to    the  satisfying    the    flesh," 
 Col.  ii.  23.     Many  of  which  acts  of  pretended  humility,  are  in  several  orders  of  men 
 in  the  Popish  Church,  and  have  appeared  in  others  also  in  this  nation;  Roger  Crabe 
 is  not   forgot.    Not    long  since  this  Crale  strove  to  delude  divei's  poor  people,  taught 
 them  to  abstain  from  eating  of  flesh,  and  to  feed  his  herbs  and  roots.) 
 
 3.  And  every  person,    that  is,  every  one  who  seem  saints,  or  profess    He  lived  flnt 
 themselves  to  be  Christians,  or  plants  iu  God's  vineyard,  that  are  not  sin-     "'"litickii'ig. 
 cere  or  true   believers,  or  plants  of   God's  planting,  shall  be  routed    up ;     liam  siiirc. 
 though  they  may  have  stood  and  gone  for  good  Christians  a  great  while,     Hyrocrite 
 yet  they  shall  be  cut  down,  and  cast  into  the   fire  at  last.    From  hence    oajod's"" 
 note.  Morning. 
 
 1.  Doct.    That  there   are   some  plants   that   God  never  planted,  which  shall  be 
 rooted  up. 
 
 2.  Doct.    That  those  plants  that  God  hath  planted,  shall  never  bo  rooted  up. 
 In  speaking  to  the  firstof  these. 
 
806  THE    SIMILE   OF   EVERY   PLAKT,    ETC.  [SUPPL. 
 
 1.  I  shall  show  what  is  meant  by  plantuig,  and  also  show  who  planted  them,  and 
 where  those  plants  may  be  planted. 
 
 2.  Run  the  parallel  between  natural  and  mystical  plants. 
 
 3.  Show  why  those  plants  which  God  hath  not  planted  shall  be  rooted  up. 
 What  plant-         ^-     Planting  is  setting  or  putting  things  into  the  ground,  whether  they 
 ms  doth  de-     are  trees,  herbs,  or  flowers.     So  mystical  planting  denotes  the  transplant- 
 ing (in  a  spiritual  way)  this  or  that  person. 
 
 1.  From  a  course  of  open  profaneness  into  a  visible  profession ;  they  leave  their 
 old  course  of  life,  their  old  company  or  companions,  and  also  they  leave  the  people 
 and  their  worship  among  whom  they  before  walked. 
 
 And  they  may  be  planted  in  a  visible  church  of  Christ,  or  be  set  in  God's  vineyard,  and 
 be  called  his  plants.  "  The  vineyard  of  the  Lord  of  hosts  is  the  house  of  Israel,  and  the 
 men  of  Judah  his  pleasant  plants,"  Isa.  v.  7.  True,  these  were  plants  of  the  national 
 church  of  the  Jews,  they  grew  up  by  generation  as  they  sprung  from  the  loins  of  Abra- 
 ham by  Isaac,  hneally,  and  were  none  of  them  transplanted  to  a  better  soil,  during  the 
 time  of  the  standing  of  that  church-state  ;  but  some  of  them  were  removed  when  the  gos- 
 pel congregational  church  took  place,  and  was  constituted  by  our  Lord  and  his  apostles  in 
 the  primitive  time. 
 
 Quest.     Who  is  it  that  plants  people  in  the  gospel  church  ? 
 
 1.  Answ.  If  they  are  giacious  men  and  women,  God  planted  them 
 Who  plants  there.  Our  Saviour  shows  some  are  planted  by  his  heavenly  Father,  who  is  call- 
 persons  ed  a  husbandman,  &c.  John  xv.  1.  "  And  the  Lord  added  to  the  chuich 
 churchf"*'''      daDy  such  that  should  be  saved."     Acts  ii.  47. 
 
 2.  Gospel  ministers  may  be  said  to  plant  them  also,  "  I  liave  planted,  and 
 Ministers         Apollos  Watered,"  1  Cor.  ui.  6.  God  honoiued  Paul  to  be  a  great  planter  in  his 
 are  planters,     gospel  church  ;  ministers  are  said  to  plant  by  preaching,  when  God  gives  the  in- 
 crease, or  blesseth  their  ministry  to  the  conversion  of  sinners.     But, 
 
 n.  I  shall  run  a  parallel  between  an  external  planter,  planting  ;  and  a  spiritual  planter, 
 and  spiiitual  planting. 
 
 Why  minis-  1.     A  planter,  is  one  instnicted  into  the  mystei-y  of  that  art,  he  has  wis- 
 
 paredTo'-'"""  ^°^  ^^^  *1^'  ^"^  planting  which  others  have  not ;  so  a  minister  of  Christ  is 
 planters.  one  God  hath  taught  the  mysteries  of  the  gijspel  unto,  and  hath  endowed  with 
 
 wisdom,  spiritual  and  ministerial  gifts,  and  graces  wliich  others  have  not.  Paul  shows 
 when  Christ  "  ascended  on  high  he  gave  gifts  to  men,"  Eph.  iv.  8,  that  is,  to  fit  and 
 qualify  them  to  be  spuitual  planters,  or  preachers  of  the  Gospel.  Human  learning  and 
 knowledge  of  the  tongues  cannot  make  men  ministers  of  Christ,  but  they  may  be  minis- 
 ters of  man's  making  only,  or  be  national  ministers,  but  not  be  Christ's  ministers.  Though 
 the  knowledge  of  the  tongues  are  very  useful  to  ministers,  and  such  learning  is  not  to  be 
 condemned,  provided  no  stress  is  laid  upon  such  learning,  rendering  it  absolutely  necessary, 
 or  that  it  is  sufficient  to  make  men  ministers  of  Christ.  It  is  a  good  handmaid,  but  a  bad 
 mistress. 
 
 Spiritual  2.  A  planter  must  have  a  call  by  the  owner  of  the  vineyard,  or  be  in  an 
 
 mu3t"have  a  Orderly  way  empowered  by  the  chief  and  great  Planter,  before  he  is  allowed 
 regular  call,  to  plant  in  his  vineyard  ;  so  every  minister  must  be  called  and  regularly  im- 
 powered,  or  ordained  a  pastor  or  a  planter  by  the  rules  of  the  gospel,  before  he  is,  or 
 ought  to  be  allowed  to  preach  and  plant  persons  in  God's  vineyard.  "  How  shall  they 
 preach  except  they  are  sent,"  Rom.  x.  !'> ;  that  is,  unless  they  receive  a  regular  call  and 
 authority  from  Christ  so  to  do. 
 
 With  what  -■  ^  planter  must  have  fit  and  proper  instruments  to  do  this  work  ;  so  mi- 
 
 instrument  nisters  iiave  the  gospel,  which  is  an  instrument  of  God's  power  in  the  hand  of 
 fere'do'their  the  Spirit,  by  which  they  work  and  plant  sinners  into  Clirist,  and  in  his  church, 
 work.  "  I  am  not  ashamed  of  the  gospel  of  Clrrist,  for  it  is  the  power  of  God  to  sal- 
 
 vation unto  all  thatbeheve,"  &c.,  Rom.  i.  16.  The  gospel  is  also  called  "  the  ingrafted 
 word,  which  is  able  to  save  the  soul,"  James  i.  21.  Sinners  by  it  throtigh  the  Spirit  are 
 grafted  into  Christ,  or  obtain  union  with  him  ;  it  is  done  instrument  ally  by  the  word 
 preached,  but  efficaciously  by  the  Spirit. 
 
 Ministers  do  ^-  ^  phmter  doth  not  know  infallibly  the  difference  there  is  in  plants,  he 
 not  know  may  think  a  plant  is  of  the  right  Idnd,  but  may  be  mistaken  ;  so  a  minister 
 plan's  "they  knowing  not  the  hearts  of  men,  may  think  this  and  that  person  is  a  ti-ue  person, 
 planted  in  jg  ^  tj.^,g  plant,  a  sincere  convert ;  but  may  be  deceived  as  Philip  was  in  Simon 
 yard.  the  torcertr,  who  (it  is  saidj    '"  Beheved,  and  was  baptized,"  Acts  viii.  13. 
 
SLKM.    Xn.]  TJIl.    Sl.MlLK    OF    l-.Vl.UV    I'L.V.NT,    1  TO.  B07 
 
 5.  A  skilful  planter  knows  that  a  wild,  ungrafted  tree  never  bears  good  Every  irraft- 
 fruit ;  Hi),  it  must  be  removed  and  grafted  with  a  better  kind,  go  ministers  edpUntbrar 
 know  that  an  unregenerated  man,  who  only  gmws  out  of  the  wild  olive  tree,  ""^"^  "" 
 I  mean  the  first  Adam,  cannot  bring  forth  good  fruit ;  every  sinner  must  therefore  be 
 transiilanted,  by  being  renewed,  and  must  by  the  Spirit  be  grafted  into  Jesus  Christ ;  and 
 as  every  twig  a  planter  designs  to  graft,  must  be  cut  off  with  a  sharp  knife,  and  presently 
 grafted  in  the  new  stock,  so  must  sinners  by  the  word  and  Spirit  (which  is  sharp  as  a  two- 
 edged  sword)  be  cut  off  from  sin,  the  love  of  this  world,  &c.,  and  immediately  be  grafted 
 into  Jesus  Christ.  "  They  were  pricked  in  their  heart,"  Acts  ii.  37  ;  tliis  is  the  work  of  the 
 Sjiirit  in  conviction. 
 
 6.  A  planter  observes  the  proper  season  for  planting,  as  when  the  ground  Apiantcrob- 
 is  prepared  and  made  soft  by  the  showers  of  heaven  ;  so  do  ministers  observe  servts  tho 
 the  season  of  planting  and  sowing  the  seed  of  the  word,  even  when  God  hath  orplanung"" 
 prepared  the  hearts  of  sinners,  and  made  their  spirits  tender  by  the  di«ne  rain,  piants  must 
 
 VII.  A  planter  doth  not  only  plant,  but  also  water.  So  ministers  do  not  be  watered, 
 only  preach  for  conviction  and  conversion,  but  also  for  consolation,  and  build-  2  Pet.  iii.  is. 
 ing  up,  that  believers  may  grow  in  grace,  and  in  the  knowledge  of  Jesus  Christ,     planters  re- 
 
 VIII.  A  planter  greatly  rejoices  to  see  his  plants  gi'ow,  thrive,  and  bear     J™"^  '"  *^ 
 much  fruit,  but  he  knows  this  is  from  God  alone.     So  a  minister  rejoiceth     fruitful, 
 greatly  to  see  the  saints  (that  he  hath  instrumentally  planted  in  God's  vine- 
 yard) to  grow  in  faith,  love,  in  humility,  in  knowledge,  and  in  all  the  fruits  of  righteousness ; 
 but  all  tlie  increase  of  his  labour  he  says,  with  Paul,  is  of  God,  "  but  God  gave  the  in- 
 crease," 1  Cor.  iii.  6. 
 
 So  much  as  to  planters  ;  J  shall  speak  a  little  farther  as  touching  plants.  plants  must 
 
 1.  Plants  must  be  well  rooted  that  bring  forth  fruit ;  so  must  Christians  be  be  well  root- 
 well  rooted,   "  Ye  being  rooted  in  love,"  Eph,  iii.  17,  there  must  be  a  rooting 
 
 in  Christ,  rooting  in  faith,  rooting  in  love,  rooting  in  humility,  routing  in  the  doctrine  of  the 
 gospel,  or  else  they  will  be  soon  plucked  up,  or  blown  down  by  every  wind  of  iloctrine. 
 
 2.  Plants  must  be  pruned  and  purged  also,  though  this  is  chiefly  God's  own  and  more 
 immediate  work.  "  Every  branch  that  beareth  fruit,  he  purgeth  that  it  may  bring  forth, 
 more  fruit,"  John  xv.  2.  By  mortification  and  sanctifi cation  God  purges  his  saints,  he 
 purgeth  their  conscience  from  dead  works.  "  He  purgeth  the  tilth  of  the  daughters  of 
 Sion."  By  his  word  he  purges  them,  and  by  his  Spirit  he  purges  all ;  by  the  rod,  or  by  trials, 
 losses,  and  crosses,  and  persecution,  he  purgeth  them  also. 
 
 3.  Some  plants  who  promised  well,  prove  barren  and  good  for  nothing  :  so  some  spiri- 
 tual plants  prove  naught  and  ban-en  like  the  fruitless  fig-tree,  they  seemed  to  have  much 
 zeal,  love,  and  faith  for  a  little  time,  but  lo,  byand-by  they  are  offended,  and  "  whither 
 away,"  Matt.  xiii.  21,  and  come  to  nothing. 
 
 4.  Plants  that  wither,  proving  utterly  barren  after  waiting  three  or  four 
 
 years,  are  rooted  up  or  cut  down  ;  so  such  church  members  or  iirofessors,  who     Barren  per.. 
 
 1  1  1  ,1  <>       1  "11  ^"^"^       after 
 
 prove  loose,  carnal  and  utterly  barren,  after  long  patience,  dod  roots  up  or     long  waiting 
 
 cuts  down.     "  These  three  years  I  come  seeking  fruit  on  this  fig-tree,  and     ordiTdown!' 
 
 found  none,  cut  it  down,  why  cumbereth  it  the  ground  ?     Again,  it  is  said, 
 
 "  Every  branch  in  me  that  beareth  not  fruit  he  taketh  away  ;"  John  xiii  2.  And  then  they 
 
 being  withered,  are  cast  into  the  fire  and  biu-ned. 
 
 Secondly.  Why  shall  every  plant  God  hath  not  planted  be  rooted  up  ? 
 
 1.  Because  they  are  wild  plants,  plants  never  transplanted  out  of  the  eNil     IJ^/t'^^^d 
 and  corrupt  root,  I  mean  the  first  Adam,  but  remain  dead  in  sin  aud  trespasses ;     hath  not 
 being  of  the  works  of  the  law,  and  so  remain  under  the  curse,  and  being  not     ^"^(J^tedupl 
 made  good  trees,  cannot  bring  forth  good  fruit. 
 
 2.  Because  all  plants  that  God  hath  not  planted,  have  no  right  to  be  planted  in  his 
 vineyard  ;  the  gosjiel  church  consisting  (or  ought  to  consist)  only  of  renewed  or  regenerate 
 persons,  they  arc  only  such  God  adds  to,  or  planieth  in  the  gospel  church.  True,  in  the 
 legal  and  typical  church  of  Israel  the  carnal  seed  of  Abraham  were  planted,  and  had  a 
 right  of  church  membership,  and  privileges  as  such  ;  but  that  cimrch-state  is  dissolved,  old 
 things  being  gone,  aud  all  things  now  are  become  new.  The  gospel  being  congregational, 
 ought  wholly  to  consist  of  such  who  are  made  new  creatures. 
 
 3.  Because  they  do  but  cumber  the  ground,  (as  is  showed  in  the  parable  of  the  barren 
 fig-tree)  they  are  prejudicial  or  injiuious  to  God's  vineyard,  and  a  great  reproach  and  scan- 
 dal to  religion,  exi)osing  the  name  of  God  to  contempt,  with  his  ways  and  ordinances  ;  is 
 it  not  an  unbecoming  sight  to  see  a  crab -true  grow  in  a  king's  vineyard,  or  briers  and 
 
t"^8  THE    SIMII.K    OF    F.Vr.KY    PLANT,    F.TC.  fsUPrL. 
 
 tliorns  pifintcil  thore  ?  woulJ  lie  cii'lure  to  behold  tlicm  set  and  p-nw  up  amongst  liia  rich 
 and  costly  plants  ;tnd  excellent  flowers,  that  are  of  great  worth  both  for  pleasure  and  pro- 
 fit ?  why  these  arc  like  "  crab-trees,  briers  and  thorns,"  Ileb.  vi.  6,  8 ;  and  therefore  it  is 
 a  shame  they  should  bosulTercd  to  grow  in  the  vineyard  of  the  King  of  heaven  and  earth. 
 
 4.  Because  they  are  good  for  nothing  but  for  the  fire,  or  to  be  burned,  being  rotten- 
 hearted  hypocrites.  "  The  ways  of  the  Lord  are  right,  and  tlie  just  shall  walk  in  them,  but 
 transgressors  shall  fall  therein,"  Hos.  xiv.  9. 
 
 USE. 
 
 This  may  inform  us  what  just  rebuke  such  will  one  day  meet  with  from  God,  who  bring 
 in  or  plant  the  carnal  seed  of  believers  in  their  pretended  gospel  churches ;  be  sure  such 
 jilants,  of  which  the  New  Testament  congregations  do  not,  nor  ought  not  to  consist,  are 
 plants  that  God  never  planted,  but  the  carnal  seed  of  bcdievers,  as  such,  I  mean  little  babes, 
 according  to  the  constitution  of  the  gospel  church  ou?ht  not  to  be  admitted  as  members 
 thereof ;  thougli  some  of  the  chililren  of  believers  are  in  the  election  of  grace,  and  of  such 
 belongs  the  kingdom  of  heaven  ;  yet  it  is  not  known  which  of  the  children  of  believers  are 
 elected  to  salvation  ;  besides  baptism  and  the  Lord's  Supper  are  ordinances  of  mere  positive 
 right,  and  none  but  such  who  do  believe,  and  make  a  profession  of  their  faith,  being  rege- 
 nerated persons,  ought  to  be  received  or  admitted  to  either  of  those  ordinances,  or  be  mem- 
 bers of  the  clmrch  of  Christ,  b'aith  and  repentance  being  required  of  all  that  ought  to  be 
 baptized  and  planted  in  the  gospel  congregations,  by  virtue  of  Christ's  great 
 Matt.  xxTiii.     commission,  and  tlie  practice  of  the  apostolical  churches. 
 
 Tliey  must  be  such  that  are  dead  to  sin,  and  raised  by  the  operation  of 
 boi  now  is  God,  to  walk  in  newness  of  life  ;  all  that  are  to  be  baptized  ought  to  have  the 
 to'tiie root"of    '"^^■''^rd  spiritual  grace,  who  have  the  outward  sign  or  symbol  of  it  given  unto 
 
 1.1m;    trees  in      them. 
 
 ^°°^  '■  2.  Let  hypocrites  (or  such  persons  who  are  not  sincere)  who  are  planted  in 
 
 Horn.  Ti.  3. 4.  gospel  churches,  tremble  ;  for  since  God  planted  them  not  there,  they  must 
 and  shall  ia  a  short  time  be  rooted  up. 
 
 3.  This  may  also  show  what  care  ministers  and  churches  should  take  about  planting 
 peo  in  their  congregations,  lest  they  receive  such  persons  who  are  none  of  the  plants  of 
 the  Lord,  nor  such  that  bring  glory  to  hira :  but  contrariwise,  greatly  dishonour  him,  aud 
 are  a  reproach  to  his  churches,  and  to  his  ways  and  ordinances. 
 
 But  to  proceed  to  another  proposition. 
 
 2.  Doct.  All  the  jilaiits  which  God  himself  hath  planted,  shall  stand  and  never  be  root- 
 ed up.     This  truth,  my  brethren,  is  clearly  implied  in  this  simile. 
 
 In  speaking  to  tliis,  I  shall  briefly  do  to  two  things. 
 
 1.  Show  what  kind  of  plants  they  are  that  God  hath  planted. 
 
 2.  Show  why  they  shall  never  be  rooted  up. 
 First  show  what  plants  they  be. 
 
 What  kind  1-    T'^G  plants  God  hath  planted  are  truly  grafted  into  Jesus  Christ,  they 
 
 of  persons        are  United  by  the  Spirit  unto  Christ,  who  is  a  livin?  stock  ;  it  is  one  thinir, 
 
 ihcv  bs  that  ^  i  '  o  ■  r>' 
 
 are  ood.  mv  brethren,  to  be  planted  into  Christ's  vineyard,  and  another  tiling  to   be 
 
 plants.  planted  or  grafted  into  Christ,  who  is  the  true  olive-tree. 
 
 See  the  par-  ^^-  '^''^  plants  of  God's  planting  have  the  Spirit  of  God  in  them,  the  Spirit 
 Hbie.Tohn  is  indeed  the  bonds  of  our  union  with  Christ,  "  If  any  man  have  not  the  Spirit 
 opened.  of  Christ,  he  is  none  of  his,"  Rom.  viii.  9  ;  from  hence  also  they  are  quicken- 
 
 ed, they  have  life  in  them,  as  well  as  they  are  united  to  a  living  stock,  and 
 not  only  life  in  them,  but  are  spiritual  and  lively  also  (all  other  plants  I  showed  you  are 
 dead). 
 
 III.  The  plants  God  hath  planted,  have  holy  habits  planted  in  them,  and  thus  they  be- 
 come good  trees,  good  plants,  their  vicious  habits  are  rooted  out,  they  have  changed  hearts 
 or  are  regenerated  persons,  or  such  that  are  born  again  ;  they  are  "  new  creatures,"  John 
 iii.  3.  5  :  have  new  quahties,  new  desires,  new  aft'ections,  and  so  are  holy  and  heavenly 
 plants.  Every  grace  of  the  Holy  Spirit  is  planted  in  them,  as  "  Faith,  love,  hope,  humility, 
 patience,  temperance,  sobriety,  meekness,  and  brotherly  kindness,"  2  Cor.  v.  1 7.  And  these 
 things  render  them  to  be  lovely  plants,  and  plants  that  God's  own  right  hand  hath  planted, 
 which  shall  never  bo  bairen  nor  unfruitful,  '2  Pet.  i.  8. 
 
 IV.  And  fi-om  hence  it  appears,  tlicy  have  the  root  of  the  matter  in  them,  from  whence 
 all  their  fruit  springs  up,  and  grows  in  them,  even  all  the  fruits  of  obedience  and  good 
 works.     "  Why  persecute  we  him,  seeing  the  root  of  the  matter  is  found  in  him, "Job.  six 
 
SERM.  XII.]  THE   BlMltK   01?  EVERY   PLANT,    ETC.  8O0 
 
 28.  Our  Lord  sliows  that  the  stony  jn"ouiKl  hoarers,  "  liad  not  root  in  them,"  Matt.  xiii. 
 21.  r.ut  believers  liave  Christ  in  tliem,  who  is  the  root  of  the  matter,  tlie  root  of  faith, 
 love,  &c.,  they  are  rooted  in  Christ :  l)ut  note  from  tliat  passage  in  Job,  to  censure  a  godly 
 man,  is  a  kind  of  persecution.  "  Wliy  do  you  persecute  rac  as  God,  and  are  not  satistied 
 with  my  flesli  ?"  Job  xix.  22.  God  hath  power  to  judge  and  censure  us,  he  knows  our  hearts ; 
 but  man  doth  not  and  therefore  ought  not  to  pass  any  rasli  juilgnient,  or  not  judge  any  good 
 man's  state,  as  to  censure  him  as  an  hypocrite,  tliough  many  great  afllirtiuns  and  unusual 
 trials,  and  manifold  inlirinities  may  attend  him,  yet  they  may  be  good  plants,  holy  persons 
 ill  God's  sight.  ti,i,  j. 
 
 Question,  What  is  meant  by  the  root  of  the  matter  ?  srnkpntotiic 
 
 Answer.  Christ  primarily,  as  I  Glinted,  is  the  root  of  the  matter,  CIn-ist,  as     ii^e  "mr'a "lo 
 God  is  the  original  root  and  Mediator,  the  root  in  whom  we  are  planted  by    oi  the  sower, 
 the  Spirit ;  yet,  as  Mr.  Caryl  notes,  habitual  grace  may  be  said  also  to  be  the     roorof'tile 
 root  of  the  mutter,  or  that  first  grace  that  is'infusf  d  into  tho  soul ;  or,  as  others,     ni-i"';r  »■ 
 sincerity  the  root  may  be  uprightness  of  the  heart;  be  sure  such  have  the  root  of  the  matter 
 in  them. 
 
 Question,  why  is  it  called  a  root,  or  the  root  of  the  matter  ? 
 
 Answer,  because  a  root  is  a  hidden  thins,  it  lies  deep  in  the  earth,  and  out     ^,1'^,''  ■'   ^ 
 
 -    .   ,  ,       ^    .  .  1     ,      ,     .  •         .     ^  1  •  1  ,         1  ■  1    ,.  culled  a  root 
 
 ot  Sight ;  so  the  Ispirit  and  tlie  habits  ot  grace  are  liulden  things,  and  he  out 
 
 of  the  sight  of  men  ;  we  read  of  the  hidden  man  of  the  heart,  our  life  is  a  hidden  life. 
 
 2.  A  fruitful  root  tends  to  make  a  fruitful  plant,  and  greatly  feeds  and  strengthens  it :  so 
 we  being  rooted  in  Christ,  borne  by  this  root,  springing  up  out  of  this  root,  we  arc  made 
 fruitful  Christians,  and  obtain  strength  :  it  is  for  want  of  being  rooted  in  Christ,  or  want  of 
 the  habits  of  grace,  that  other  plants  are  soon  rooted  up,  wither,  and  come  to  nothing. 
 
 3.  It  is  hard  to  root  up  a  tree  that  hath  a  deep  root,  but  yet  that  may  be  done  ;  but 
 a  believer  being  rooted  in  Christ,  he  is  such  a  deep  and  hidden  root ;  none,  neither  sin,  the 
 world,  nor  devil  can  root  up  this  root,  nor  hinder  the  sap  from  feeding  those  plants,.thut 
 grow  out  of  this  root. 
 
 V.  The  plants  of  God's  planting  are  full  of  heavenly  juice  ;  "  the  trees  of  the  Lord  are 
 full  of  sap,  the  Cedars  of  Lebanon  which  he  hath  planted  ;  they  are  full  of  the  Spirit  of 
 wisdom  and  knowledge,  of  faith,  zeal,  &c.,  they  are  fruitful  plants.  "  He  that  abideth  in 
 me,  and  I  in  him,  the  same  bringuth  fortli  much  fruit,"  .John  xv.  5.  They  are  holy  men 
 and  women,  they  are  called  trees  of  rightcousm-ss  ;  not  carnal,  proud,  covetous, contentious, 
 or  fju-irrelsome  persons;  no, such  show  tiiey  are  not  plants  of  God's  planting.  Graciouspersons 
 are  known  by  their  holy  lives,  as  trees  are  known  by  the  fruit  they  bear,  "  That  they  may 
 be  called  trees  of  righteousness,  the  planting  of  the  Lord,  that  he  may  be  glorified,",Isa.  Ixi.o. 
 
 VI.  They  are  plants  that  never  cease  bearing  of  fruit,  their  fmit  fails  not,  their  faith, 
 their  love,  then-  zeal,  their  good  works,  their  obedience,  their  piety,  shall  continue,  and  also 
 they  shall  bring  forth  fruit  in  due  season,  "  And  he  shall  be  like  a  tree  planted  by  the  rivers 
 of  water,  that  bringeth  forth  his  fruit  in  his  season  ;  his  leaf  shall  not  wither  &c.,  I'sal.  i.  3. 
 Some  bring  forth  fruit  for  a  short  time,  but  their  fruit  fails,  and  their  very  leaf  witJiers,  i.  e., 
 they  faultor  in  their  outward  profession,  and  cannot  keep  up  in  outward  duties  of  religion  ; 
 but  the  plants  of  God's  planting,  "  They  shall  not  see  when  heat  cometh,  but  her  leaf 
 shall  be  green,  and  shall  not  be  careful  in  years  of  drought,  neither  cease  from  yielding 
 fruit,"  Jer.  xviL  8. 
 
 Secondly,  why  shall  not  the  plants  of  God  be  rooted  up  ? 
 
 1.  Because  they  are  ordained  to  bring  forth  fruit ;  what  man  will  root  up  a  T''''.*'^''';, 
 very  fniitful  tree  that  always  is  fruitful.  Now,  as  you  hear,  such  plants  are  never  tic 
 the  plants  of  God's  planting  ;  neither  indeed  can  it  be  otherwise,  by  virtue  of  •'""'•^'i  "!'• 
 Christ's  ordination,  "  Ye  have  not  chosen  me,  but  I  have  chosen  you  and  ordained  jou  that 
 you  should  go  and  bring  forth  fruit,  and  that  your  fruit  should  remain,"  John  xv.  1(5. 
 How  should  such  plants  be  ever  rooted  up  that  are  ordained  to  eternal  life,  and  also  are  or- 
 dained to  bear  fiiiit,  and  that  their  fruit  shall  remain. 
 
 2.  Because  they  are  (as  you  heard)  planted  in  Christ,  united  by  the  Holy  Spirit  to  the 
 Lord  Jesus,  and  so  grow  out  of  the  root  and  offspring  of  David,  "  Because  I  live,  ye  shall 
 live  also,"  John  xiv.  19.  Only  Christ  ever  lives,  their  root  lives,  their  head  lives,  and 
 therefore  the  trees,  the  plants,  that  grow  out  of  this  root  shall  ever  live  also;  and  the 
 members  of  such  a  head  must  live  ;  for  shall  the  hcail  live  for  ever,  and  the  members  die  ; 
 abhor  the  notion  that  some  men  assert ;  Christ  lived  on  earth  that  we  might  live  ;  he  died 
 also  that  we  might  live,  and  rose  from  the  dead  that  we  might  live,  and  now  lives,  in  hea- 
 ven, to  intercede  for  us  that  we  may  live ;  and  therefore  none  of  these  plants  can  be  rooteel 
 up,  but  must  live  for  ever. 
 
810  THii    SIMILE    OF    EVERY   PLANT,    ETC.  [sUPPL. 
 
 3.  Because  the  love  of  God  is  everlasting  and  unchangeable  to  all  these  plants,  nothing 
 "  can  separate  us  from  the  love  of  Christ,  nor  from  the  love  of  God,  which  is  in  Jesus 
 Christ  our  Lord,"  Jer.  xxxi.  3.  Besides,  (as  I  hinted)  they  are  members  of  Christ's 
 mystical  body.  Can  he  lose  a  limb  of  his  body,  a  member  of  his  body  ;  no,  certainly,  he 
 shall  have  a  perfect  body,  and  therefore  they  cannot  be  rooted  up,  Bom.  \"iii.  35,  39. 
 
 4.  Because  none  can  pluck  them  up,  no  enemy  can  root  them  up,  as  God  will  not,  so 
 sin,  the  flesh,  the  world,  and  the  devil  cannot,  "  I  give  them  eternal  life,  and  they  shall 
 never  perish,  neither  can  any  pluck  them  out  of  my  hand.  My  Father  that  gave 
 them  me,  is  greater  tlian  all  and  none  is  able  to  pluck  them  out  of  my  Father's  hand.  I 
 and  my  father  are  one,"  John  x.  28,  29,  30.  Doth  the  Father  love  them  with  an  eternal 
 love,  and  hath  Christ  bought  them,  redeemed  them  with  his  own  blood,  and  hath  the 
 Spirit  renewed  and  sanctified  them,  and  shall  they  after  all  this  be  rooted  up?  will  God 
 suffer  sin  to  do  it,  or  Satan  to  do  it;  no,  sure,  if  they  sin,  "they  have  an  Advo- 
 cate with  the  Father  ;"  their  sins  are  satisfied  fur,  and  are  forgiven  for  ever. 
 
 See  the  par-  5.  The  prayer  and  intercession  of  Christ  prevents  their  being  utterly  rooted 
 able  of  the  up.  "  I  have  prayed  for  thee  that  thy  faith  fail  not."  Our  Lord  hath  prayed 
 opened  in  that  all  that  the  Father  gave  him,  may  be  where  he  is,  &c.,  and  he  hath  un- 
 the  let.  Book,  dertaken  also  to  bring  them  all  to  heaven,  and  must  lose  not  one  ;  therefore 
 they  cannot  be  rooted  up,  and  finally  perish. 
 
 APPLICATION. 
 
 1.  I  infer  that  no  doctrine  is  more  comfortable  than  the  doctrine  of  final  perseverance. 
 See  you  that  are  believers,  that  you  are  not  drawn  away  from  the  belief  thereof  by  men 
 of  dark  minds,  who  understand  Uttle  of  the  nature  of  the  covenant,  of  the  love  of  God,  nor 
 of  the  suretyship  of  Jesus  Clirist. 
 
 Exhort.  But,  0,  see  you  show  forth  the  praises  of  this  God,  who  with  his  own  hand 
 hath  planted  you  in  a  fruitful  hill. 
 
 Trial.  Examine  yourselves  lest  you  should  not  be  plants  that  our  heavenly  Father  hath 
 planted. 
 
 That  you  may  not  be  deceived,  have  you  received  the  Holy  Spirit  ? 
 
 1.  It  is  a  soul-illuminating  spirit,  what  light  have  you  ? 
 
 2.  It  is  a  soul-humbling  spirit. 
 
 3.  It  is  a  grace-implanting  spirit. 
 
 4.  It  is  a  soul-assioiulating  spirit,  it  forms  the  image  of  God  in  the  soul. 
 5-     It  is  a  soul-sanctifying,  and  sin- mortifying  spirit. 
 
 6.     It  is  a  soul-rooting,  and  a  soul-establishing  spirit. 
 
 Comfort  to  believers,  orto  these  blessed  plants.  My  brethren,  the  corruptions  of  our  own 
 hearts  cannot,  shall  not  root  us  up  ;  Satan  by  his  temptations  cannot  root  us  up ;  poverty, 
 Bom  viii  necessity,  reproaches,  nor  persecution  cannot  root  us  up  ;  deceivers  nor  delu- 
 38, 39.  sions  cannot  root  us  up  ;  "  This  our  Lord  shows  is  impossible,  for  if  it  was, 
 
 they  would  deceive  even  the  very  elect,"  Matt.  xxiv.  24.  The  habit  of  grace  can  never  be 
 lost ;  though  you  fall,  yet  you  shall  rise  again  ;  notwithstanding  your  fears,  your  doubts 
 and  deceitful  hearts,  and  the  snares  of  the  'world,  you  shall  stand.  I  will  conclude  with 
 the  words  of  the  Psalmist,  "  the  righteous  shall  flourish  like  the  palm  tree  ;  he  shall  grow 
 like  the  cedar  in  Lebanon,  those  that  are  planted  in  tlie  house  of  the  Lord,  shall  flourish 
 in  the  courts  of  our  God  ;  they  shall  still  bring  forth  fniit  in  old  age,  they  shall  be  fat  and 
 flourishing,  to  show  that  the  Lord  is  upright,  he  is  our  Bock,  and  there  is  no  uui'ighteous- 
 ness  in  him,"  Psal.  xcii.  12,  15. 
 
SERM.    XII.]  XnE    PARABLE    Oi'    THE    LTNJUbT    SrtWAED.  811 
 
 PARABLE 
 
 or   THE 
 
 UNJUST  STEWARD   OPENED. 
 
 SERMON    XIII. 
 
 And  he  said  unto  his  disciples,  there  was  a  certain  rich  man  which  had  a  steward,  and  the 
 
 same  was  accused  unto  him  that  he  had  wasted  his  goods. 
 And  he  said  unto  him,  how  is  it  that  I  hear  this  of  thee  ?  t/ive  an  account  of  thy  stewardship, 
 
 for  than  mayest  he  no  longer  steward. — Luke  xvi.  1 — o. 
 
 The  main  scope  of  tliis  parable  only  is  to  be  attended  to,  or  what  our  Saviour  chiefly  de- 
 signed hereby.  Many  ungodly  and  atheistical  persons  have  vilified  our  Saviour,  and  con- 
 temned the  holy  Gospel,  from  what  is  said  by  our  Lord,  in  commending  the  unjust  stew- 
 ard, through  their  ignorance,  not  considering  for  what  he  commended  him.  Our  annota- 
 tors  say  that  Hierom  thought  this  a  very  obscure  parable,  and  that  Julien,  the  apostate, 
 and  some  of  the  Heathen  philosophers,  from  hence  cast  reproach  upon  our  blessed  Lord 
 and  his  holy  doctrine,  as  if  he  commends  an  unjust  action  of  a  wicked  man. 
 
 Parables,  my  brethren  [I  have  often  told  you)  have  their  disparities ;  our  Lord  doth  not 
 commend  the  unjust  steward  for  his  injustice  (whom  he  brands  with  the  odious  character 
 of  an  unjust  steward,  in  which  no  doubt  he  refers  to  his  last  acts  of  injustice,  as  well  as  to 
 any  of  his  former  acts)  but  for  his  care,  or  great  wisdom  in  providing  for  himself  for  the 
 future  time,  when  put  out  of  his  stewardship. 
 
 In  speaking  to  this  parable  I  shall, 
 
 1.  Show  the  chief  design  of  it,  and  wherein  it  is  full  of  instruction  unto  us. 
 
 2.  Show  the  divers  disparities  that  are  therein. 
 
 3.  Open  the  parts  thereof,  and  also  what  follows  about  what  our  Lord  speaks,  con- 
 cerning the  mammon  of  uurightenusness. 
 
 1.  One  chief  thing  (as  1  lainted)  I  conceived  is  to  show,  that  it  is  part  of    The  desi™ 
 great  wisdom  in  men  to  provide  for  the  time  to  come,  or  for  an  endless  eter-     or  scope  of 
 uity,  by  the  example  of  the  unjust  steward,  who  took  care  to  provide  for  his       '  '""^'' 
 future  subsistence  (when  turned  out  of  his  stewardship)  whilst  lie  was  in  this  world. 
 
 2.  To  show  that  his  disciples  and  all  men  are  but  stewards  of  all  the  good  things  they 
 have,  whether  they  are  spirituals  or  temporals. 
 
 3.  And  to  let  us  also  know  that  we  must  all  be  called  to  give  an  account  of  our  stew- 
 ardship, and  if  we  are  unf.uthful,  we  shall  have  a  sad  account  to  give  one  day. 
 
 4.  Moreover,  from  what  follows  in  this  chapter,  our  Lord  shows  what  a  great  duty  it 
 is  to  improve  worldly  riches  to  our  own  profit,  or  to  the  advantage  of  our  soids,  and  that 
 such  who  are  unfaithful  in  and  about  a  wise  imiirovement  uf  such  things  (which  are 
 the  less)  should  God  give  them  true  riches,  they  would  be  mifaitliful  in  and  about  the 
 things  which  are  the  greater. 
 
 ■Secondly,  I  shall  show  you,  that  there  are  several  great  disparities,  so  that  this  parable 
 much  differs  fi-om  several  others. 
 
 1.  There  is  a  great  disparity  iu  that  the  Lord  and  his  steward,  had  distinct,     [''Xr'a-' 
 particular  or  separate  interests  to  carry  on ;  the  Lord's  interest  was  one,  and     ruble, 
 his  stewai-d's  another ;  and  whilst  the  steward  sought  to  advance  his  own  in- 
 terest, he  injured  his  master,  or  prejudiced  liis ;  for  whilst  he  made  use  of  his  master's 
 goods  for  his  own  profit,  he  could  not  iu  so  doing  add  to  his  master's  advantage,  but  the 
 contrary. 
 
 But  the  Lord  Jesus,  and  all  his  servants  have  but  one  spiritual  interest,  to  manage  or 
 carry  on  iu  the  world  :  and  whatsoever  we  do,  or  can  do  truly  tending  to  enrich  our  souls, 
 
81 2  fltF,   PARAnLE   OF   THE   UNJUST    STEWARD.  [siTTL. 
 
 (loth  also  tend  to  advance  Christ's  interest  and  his  glory ;  and  that  which  tends  to  Christ's 
 lionour,  or  to  the  advancement  of  his  interest,  cannot  tend  to  enrich  us,  but  rather  to  undo 
 and  ruin  our  souls. 
 
 2.  The  men  of  this  world  nianj'  times  get  riches  and  grow  great  in  an  unjust  and  un- 
 righteous way  (which  our  Lord  here  condemns) ;  but  no  person  can  get  true  spiritual  riches 
 in  an  unjust  way,  or  by  usuig  any  unlawful  coMses.  Some  are  overmuch  righteous,  deny- 
 ing themselves  of  the  use  of  God's  good  creatures,  and  neglecting  the  body,  under  a  pre- 
 tence of  righteousness  and  religion,  and  this  is  to  seek  to  be  spiritually  rich  in  an  undue 
 or  unla^^•ful  way,  as  the  Papists  vow  a  single  life,  and  their  Friars  beg  and  go  barefoot, 
 &c.  Moreover,  in  our  time  there  arose  a  sect  that  lived  upon  herbs  and  roots,  and  would 
 wear  no  woollen  garments,  nor  hats,  unless  made  of  straw,  and  all  under  the  show  of  righ- 
 teousness, religion,  and  self-denial.  But  these  things  being  but  a-piece  of  voluntary  humi- 
 lity, and  not  commanded  of  Ciod,  is  the  ready  way  to  become  miserable  for  ever,  rather 
 than  to  be  truly  spiritually  rich,  and  can  no  ways  tend  to  make  men  truly  happy. 
 
 4.  The  friends  that  the  unjust  steward  made  for  himself,  was  by  his  own  craftiness, 
 and  in  an  unrighteous  way  meriting  their  friendship  ;  but  no  man  can  any  way,  no,  not  by 
 the  highest  acts  of  justice  or  mercy,  merit  any  thing  of  God,  or  deserve  his  love  and  fa- 
 vour, or  procure  bis  friendship,  for  all  we  are  and  have  is  the  Lord's. 
 
 5.  Nor  can  any  friend  which  a  wicked  man  can  obtain,  or  make  for  himself,  receive 
 him  (when  he  fails  or  dies)  into  everlasting  habitation.  Llut  he  that  obtains  Ciod  to  be 
 his  Friend,  and  Christ  to  be  his  Friend,  when  he  fails,  they  will  receive  them  into  an  ev(r- 
 lasting  habitation,  or  dwelling-place  in  heaven  ;  so  that  in  these  respects  consisteth  vast 
 disparities. 
 
 Thirdly,  I  shall  open  some  of  the  chief  parts  of  this  parable  that  seem  most  obscure. 
 
 "  And  the  Lord  commended  the  unjust  steward,  liecause  he  had  done  wisely." 
 
 Some  think  these  words  refer  to  the  Lord  of  the  unjust  steward,  who  when  he  beard 
 how  craftily  his  servant  had  acted  for  himself,  commended  him  ;  but  certainly  the  words 
 refer  to  our  blessed  Lord,  he  spake  these  words  and  commended  him  ;  not  for  his  injustice, 
 or  for  defrauding  his  master,  no  (as  was  hinted),  for  that  act  he  utterly  condemned  him, 
 by  calling  him  an  unjust  steward  ;  but  for  liis  taking  care  in  providing  for  a  time  to  come, 
 when  turned  out  of  his  stewardship,  or  when  he  failed  and  foresaw  a  time  of  need  would 
 come,  and  he  being  not  brought  up  to  hard  labour,  "  could  not  dig,"  and  "  to  beg  was 
 ash.iraed ;"  but  would  notwithstanding  jirovide  for  a  future  time  of  wants  and  straits,  and 
 to  provide  for  such  a  time  ho  commended  him ;  but  the  way  he  took  to  do  it,  he  condemned, 
 saying,  "  the  children  of  this  world,"  &c.,  that  is,  earthly  men,  who  regard  not  eteniity, 
 or  wicked  men,  such  as  this  unjust  steward  was,  who  make  no  provision  for  their  souls, 
 "  are  wiser  in  their  generation,  than  the  children  of  hght ;"  that  is,  than  the  children  of 
 Goil,  who  are  called  "  the  children  of  the  day,"  or  of  the  light,  being  boru  from  above, 
 and  called  "  out  of  darkness  into  marvellous  hght." 
 
 How  wiser  ?  our  Lord  shows,  i.  e.,  "  in  their  generation,"  that  is,  in  their  business  or 
 
 about  earthly  things,  they  are  more  wise  (as  if  our  Lord  should  say)  in  providing  for  the 
 
 bo<ly,  or  how  to  hve  in  this  world,  than  the  children  of  light  are  to  project 
 
 opt'ned.  '        ways,  and  so  endeavour  to  promote  the  glory  of  God,  and  the  profit  and 
 
 comfort  of  their  own  souls. 
 
 "  And  I  say  unto  you,  make  to  yourselves  friends  of  the  mammon  of  unrighteousness." 
 
 1.  By  mammon  of  unrighteousness,  (I  conceive)  is  meant  worldly  riches,  called  un- 
 righteous mammon,  because  of  those  manifold  evils,  snares,  and  temptations  tjiey  expose 
 men  unto  that  have  them. 
 
 "  Make  to  yourselves  friends  of, "  &c. 
 What  The  friends  who  we  are  bid  to  make  unto  ourselves,  are  such  (it  appears) 
 
 jiiemis  they  t],at  are  able  when  we  fail,  to  receive  us  into  everlasting  habitation ;  and 
 by  wuridiy  evident  it  is,  that  none  can  do  that,  but  the  "  Glorious  Three  in  One,"  the 
 ucLcs.  Father,  Son,  and  Holy  Si^irit,  or  ever  adorable  Trinity. 
 
 "  When  ye  fail,"  &c.,  that  is,  when  ye  die;  for  it  is  then  that  all  God's  faithful  scrv'ants 
 are  received  into  that  eternal  dwelling-place  above. 
 
 But  the  difficulty  seems  to  lie  in  these  words,  i.  e.,  "  make  unto  yourselves  friends." 
 Can  any  make  God  and  Jesus  Christ  their  friends  ?  no,  not  that  any  can  merit  his  friend- 
 ship, or  by  doing  any  thing  to  deserve  such  friendship,  that  is  impossible,  because  "  when 
 we  have  done  all  we  can  do,  we  are  unprofitable  servants."  Besides,  by  bestowing  our 
 earthly  goods  or  treasure  on  the  poor,  we  do  but  give  that  which  is  our  Lord's  own,  we 
 are  but  stewards  of  all  things  we  liave,  and  therefore  cannot  oblige  God,  or  make  him  our 
 
SEUM.    XIII.]  Tllli    rAU.VULE    OK    TUli    UNJUST    STIiWAKD.  B13 
 
 friend  thereby,  "  And  of  thine  own  have  we  fjiven  thee,"  1  Cliron.  xxix.  14.  But 
 nevertheless  in  distributing  of  eartlily  riciies  to  the  |)0or  saints,  or  to  furllier  anil  i)romute 
 the  interest  of  Christ  cur  great  Master,  God  declares  how  well  he  accepts  it  at  our  hands, 
 and  it  is  so  well  pleasing  to  the  blessed  Jesus,  and  to  the  Holy  iSpirit,  that  God  nccepw 
 they  will  show  themselves  our  friends  in  the  time  of  our  necessity,  even  as  )iandii. 
 our  Liird  sliows  that  such  who  lose  all  for  his  sake,  or  part  with  all  they  have  in  love  to 
 him,  that  such  that  have  "  an  hundred  fold  in  this  world,  and  iu  the  world  to  come  ever- 
 lasting life."  Tlioiigh  not  in  specie,  yet  in  worth  or  value  ;  that  which  is  an  hundred- 
 fold better  than  that  we  part  with  ;  and  this  as  an  act  of  friendship,  or  an  act  of  love  and 
 infinite  kiuduess,  though  not  of  merit :  God  hath  promised  to  reward  all  the  services  of 
 his  people,  though  they  are  not  rewards  of  debt,  but  of  grace. 
 
 Christ  calls  them  that  do  the  will  of  his  l-'ather,  his  brother,  his  sister  and  mother,  not 
 that  we  can  make  him  to  esteem  us  as  his  friends  and  dear  relations,  by  procuring  such 
 fiivours  as  one  man  may  procure  or  purchase  kindness  of  another,  but  ouly  to  show  it  is  as 
 acceptable  to  him  as  if  we  could  deserve  at  his  hand :  so  that  one  great  design  of  oiu- 
 Saviour  iu  this  parable,  is  to  press  his  disciples  to  charity,  by  showing  that  nothing  they 
 lay  out,  or  part  with  of  their  substance,  will  redound  to  such  advantage  and  profit  to  them, 
 as  what  they  part  with  for  Christ's  sake,  either  to  the  poor,  or  for  the  promoting  of  his  in- 
 terest in  this  world. 
 
 "  He  that  is  faithful  in  tliat  which  is  least  is  faithful  in  much,"  &c.,  ver.  10. 
 
 The  riches  of  tliis  world  are  the  least  of  our  Master's  goods,  and  such  that  tiJS""^^vy,.°f 
 are  not  faithful  in  distributing  them  as  God  rcfiuires,  our  Lord  shows  will  tiw  \ex>i  <if 
 not  be  faithful  in  improving  of  spiritual  gifts  and  endowments;  such  that  ne-  ^oja".""'"^ 
 gleet  his  poor,  or  will  not  improve  their  external  talent  of  worldly  riches,  to 
 the  glory  of  God,  and  good  of  his  church  and  people,  will  not  improve  their  time,  and  the 
 opportunities  the  Lord  gives  them  in  his  service  and  holy  worship,  in  order  to  his  honour, 
 the  credit  of  rehgiou,  and  their  own  spiritual  profit,  peace,  and  comfort,  or  that  he  who 
 loves  not  his  brother  whom  he  sees  daily,  loves  not  God  whom  he  sees  not. 
 
 "  And  he  that  is  unjust  in  the  least  is  unjust  in  much." 
 
 Though  among  men  it  be  not  universally  so,  yet  commonly  it  is  so,  and  all  men  con- 
 clude that  he  that  is  unjust  in  small  matters  will  be  so  in  greater  things  were  they  intrusteil 
 in  his  hand ;  and  who  will  trust  him  with  great  things  that  proves  unfaithful  in  small 
 things  ;  therefore  he  that  is  mifaithful  to  men,  or  to  his  poor  brother,  will  not  be  faithful  to 
 God  iu  discharge  of  his  duty  iu  the  great  things  of  his  worship,  name,  and  glory,  by  im- 
 proving those  gifts  or  spii-itual  talents  received. 
 
 "  If  therefore  ye  have  not  been  faithful  iu  the  unrighteous  mammon,  who  will     „  ,,„, 
 
 •^  ,  .  ,       ,,,,  "  wnatmcnnt 
 
 commit  to  your  tnist  the  true  riches  i  by         tnio 
 
 1.  Unrighteous  mammon  is  here  opposed  to  the  true  riches.  Some  think  by  '■'<='"^*- 
 true  riches  is  meant  the  gospel  and  the  ministration  of  it,  which  Christ  will  not  commit  to 
 men,  who  are  not  faitliful  in  ihstributiiig  of  tlieir  earthly  riches  to  those  great  ends  God  halli 
 commanded,  or  that  will  be  only  for  themselves  or  love  themselves,  or  not  regai'd  the  church 
 of  God,  nor  to  feed  the  bellies  of  the  poor.  Will  Christ  commit  the  treasure  of  the  gospel  and 
 care  of  the  souls  of  his  people  imto  such  ?  No  sure,  for  if  tliey  improve  not  worldly  ricln'S 
 that  way  he  has  appointed,  who  can  think  they  will  be  faithful  and  full  of  thought  about  the 
 improvement  of  the  true  riches,  and  in  taking  care  of  the  souls  of  his  people. 
 
 J3ut  others  rather  thiiik  by  the  true  riches,  our  Saviour  means  special  and  efl'uctual  grace, 
 which,  say  they,  is  of  all  the  true  riches ;  and  if  taken  so,  then  it  teacheth  this  truth,  that 
 God  is  justified  in  the  denying  of  his  special  grace  to  those  who  do  not  make  use,  or  duly 
 improve  those  common  gifts  and  graces  they  are  entrusted  with,  and  so  the  damnation  of  men 
 will  be  just,  because  they  do  not  make  use  of  that  light,  gifts,  knowledge,  and  abiiites  they 
 have  received  of  God.  Our  annolators  seem  to  take  it  thus,  but  not  its  if  God  will  try  all 
 men  about  the  improvement  of  common  grace,  before  he  will  give  special,  as  some  corrupt 
 persons  have  imagined  ;  and  hath  obliged  himself  to  giYO  special  grace  to  all  them  that  faith- 
 lully  improve  common  gifts,  grace,  and  abilities,  and  that  the  only  cause  why  some  have  nut 
 the  one,  is  because  tliey  improve  not  the  other ;  as  if  grace  were  i)rocurcd  by  natural  im- 
 provements, or  grace  depended  upou  nature  or  God's  will,  upon  the  will  and  the  faithful- 
 ness of  the  wOl  of  the  creature.  This  error  I  have  iu  opening  other  parables  sutliciently 
 detected. 
 
 How  many  gi-cat  sinners  liath  God  suddenly,  as  an  act  of  sovereign  grace,  effectually 
 called,  who  never  improved  any  of  those  common  favours  and  abilities  God  entrusted  them 
 with.     Kolbiug  that  &iuuers  can  do  cuu  oblige  God,  or  be  a  motive  to  Uim  to  give  his  special 
 
S14  TITE   PAnABI.E   OF   THE   UNJl'ST    STEWARD.  [stfPPL. 
 
 grace  to  them  ;  no,  he  only  acts  from  his  own  love  and  sovereign  pleasure,  in  giving  him- 
 self and  his  Sou  unto  pocr  sinners.  I  shall  leave  my  reader  to  take  which  sense  of  those 
 he  best  approves ;  perhaps  there  may  be  another  sense  given,  that  differs  from  both  these. 
 
 "  If  therefore  ye  have  not  been  faithful  in  that  which  is  another  man's,  who  shall  give  you 
 that  which  is  your  own,"  ver.  li!.  Some  read, "If  you  have  not  been  faithful  in  thincrs 
 that  are  without  you,  which  are  little,  compared  with  things  that  are  within  you."  ° 
 
 But  I  conceive  our  Lord  in  these  words. 
 The  richesof  ■*■•  '"^hows  that  the  riches  of  this  world  are  not  ours,  or  not  his  disciples  ; 
 this  world  they  are  more  properly  another  man's,  that  is,  the  earthly  man's  ;  they  are  his 
 godly  °°'pe*  "'^'^'^^'  '"s  portion.  The  riches  of  this  world  were  not  pui-chased  for  the  saints, 
 bnt'*  another  °°'  P''"'"'^'^''  *"  '■'^''■"  ^^  P^'''  0^  f^^^ir  inheritance  ;  no,  but  the  true  riches,  spi- 
 nTan's"""  "  "tual  riches  and  righteousness  :  and  if  God  gives  us  some  of  the  earthly  man's 
 portion,  which  is  not  our  own  proper  riches,  and  we  are  unfaithful  in  improvin-r 
 that,  what  ground  have  we  to  expect  God  will  give  us  more  and  more  of  our  own  riches'! 
 t  e  more  faith,  knowledge,  peace,  and  joy  m  belie\-ing,  though  purchased  for  us.  It  is  no' 
 doubt  mentioned  here,  as  a  powerful  argument  or  motive  to  distribute  freely,  or  plentifully 
 part  with  our  woridly  riches  to  the  uses  God  calls  for. 
 
 "  That  which  is  another  man's." 
 
 ?'if  ""^y  '^^^^^  ^'^  ^^^  P^"'''  ^^'^  ^^'^^^^^  P"t  into  the  hands  of  rich  saints  is  the  poor's 
 (1.)  Ihey  are  Christ's  stewards,  into  whose  hands  he  hath  put  all  the  relief  he  desioiis  for 
 his  poor  members,  as  the  proverb  is,  "  The  poor  man's  belly  is  the  rich  man's  barn."°  Rich 
 men  must  not  say  their  gold  and  silver  is  their  own,  no,  it  is  Clu'ist's  poor  :  they  by  his  or- 
 dination have  right  to  it. 
 
 2.  Riches  for  the  sake  of  the  poor  are  given  to  them  that  have  them  ;  our  Lord  foresee- 
 mg  many  of  his  people  would  be  poor,  and  not  have  to  supply  their  own  necessities,  puts  a 
 supply  for  tnem  of  what  they  need  mto  this  brother  or  that  sister's  hand,  that  so  they  may 
 have  what  they  need.  (3.)  Our  Lord  commands  the  rich  to  hand  out  of  what  he  hath  en- 
 trusted them  with  unto  the  poor,  and  tells  them  also  they  are  but  his  stewards,  and  that  he 
 will  call  them  ere  long  to  give  up  their  accounts ;  and  thus  worldly  riches  in  the  hands  of 
 Christ's  stewards,  may  be  said  to  be  other  men's,  and  not  that  which  is  their  own. 
 
 Now  having  according  to  the  small  light  received,  opened  what  seems  difficult  in  this 
 parable,  I  shall  proceed  to  take  notice  of  uue  or  two  prnpubitioiib  from  the  scope  or  chief 
 design  of  om-  Lord  herein. 
 
 1.  Doct.  That  the  servants  of  Christ  are  but  stewards  of  aU  the  good  things  that  are 
 in  their  hands,  whether  they  be  temporals  or  spirituals,  which  they  ought  to  improve  ■  and 
 shall  be  caDed  to  give  an  account  of  their  stewardship.  ' 
 
 I  shall  veiy  briefly  in  speaking  to  this  truth. 
 
 1.  Show  what  things  they  are  intrusted  wit'a  that  are  not  their  own. 
 
 2.  Show  why  they  ought  with  care  to  improve  whatsoever  they  are  intrusted  with. 
 
 1-  All  earthly  good  things  as  riches,  health,  time,  parts,  opportunities,  or 
 |ood7hing8     any  outward  accommodation,  saints  are  stewards  of;  and  must  improve  to 
 
 l°royJr'  ^^^  ^^°^'^  °^  ^"'^'  *''"■  "^^  8°°'''  ^"'^  ^^^  P'ofi*^  °f  others.     "  Both  riches 
 
 and  honours  come  of  thee,"  1  Chron.  xxix.  1:^.     These  are  our  Lord's  goods 
 
 of  which  you  are  stewards,  and  of  which  must  give  account.  ' 
 
 2.  All  spiritual  goods,  viz.,  the  gospel  and  ministration  thereof,  spiritual  knowledge, 
 gifts,  grace,  the  worship  of  God,  and  his  ordinances,  promises,  providences,  and  care  of 
 God's  holy  temple  or  vineyard  ;  aU  these  things  we  are  intrusted  with,  and  must  be  ac- 
 countable to  Christ  for,  as  his  stewards. 
 
 Why  we  2ndly.  Why  must  we  carefully  improve  all  things  that  are  in  his  hands 
 
 provVSi  And  lirst  of  earthly  things. 
 
 things.   ^  1.  Because  whatsoever  we  have  put  into  our  hand,  (1.)  Of  temporal  good 
 
 things,  it  is  to  advance  the  honour  of  our  great  Lord  and  JIaster,  Jesus  Clmst, 
 and  to  refresh,  comfort,  and  support  the  whole  household  where  we  are  placed  ;  like  as 
 Pharaoh  made  Joseph  the  steward  of  his  house  to  feed  them  aU  with  bread,  or  to  hand  it 
 unto  them. 
 
 2.  Because  we  have  (as  I  said  before)  nothing  that  is  their  own,  but  it  is  our  Lord's 
 goods.  "  The  gold  and  silver  are  mine  (saith  the  Lord  ;)  therefore  I  will  return  and  take 
 away  my  com  m  the  time  thereof,  and  will  recover  my  wool  and  my  flax,"  Hos.  ii.  9. 
 
 See  here  how  the  Lord  lays  claim  to  all  outward  good  thiu'gs,  and  threatens 
 ciafm  t^  ill  1"^  P'^oP'e  to  take  what  he  had  put  into  their  hands  of  these  things,  because 
 good  things,     they  kept  back  from  his  use,  through  covetousness,  what  they  ought  to  have 
 
SF.RM.   XIII.]  THE   PARACT.K   OF   THR   UNJUST    STEWAKB.  615 
 
 given,  may  be  they  let  his  poor,  or  ministers  want  what  was  necessary  for  them. 
 
 3.  Because  (as  you  have  heard)  if  we  are  nut  faithful  in  the  least,  it  may  stop  the  hand 
 of  Christ  from  giving  the  greater  things  to  us. 
 
 4.  It  will  be  otherwise  a  wrong  and  great  injustice  to  the  poor,  or  to  such  for  the  sake 
 of  whom  they  that  are  rich  are  entrusted  with  earthly  wealth,  or  outward  good  tilings,  in 
 withholding  that  which  is  their's  by  Chrisfs  appointment,  from  them  ;  and  so  a  clear  de- 
 monstration of  unfaithfulness  both  to  God  and  man;  and  it  may  provoke  God  to  take  away 
 from  them  what  they  have,  or  to  blast  them  in  their  trades  and  callings,  or  outward  sub- 
 stance. 
 
 5.  Because  we  must  in  a  short  time  be  called  to  give  an  account  of  our 
 stewardship  about  this  matter,  we  must  expect  to  hear  Christ  say  what  have  •*"  account 
 you  done  with  my  gold  and  silver,  my  corn,  my  wool,  and  my  flax?  How  is  it  that  en  to  Christ 
 my  poor  have  wanted  bread  and  clothes,  and  my  ministers  have  been  neg-  we'have  ta- 
 lecfed  and  put  to  many  great  straits,  and  forced  to  run  into  debt  to  buy  them  ken  of  his 
 necessaries  to  support  their  families  ?  and  my  church  iias  been  in  debt,  and  gos'JJi^i'/his  ' 
 my  interest  hath  been  not  regarded,  but  sinks  in  vom'  hands,  for  want  of  such  p*^"!'  ?""*  '•'' 
 supplies  of  money  that  was  necessary  ;  whereas  1  put  enough  mto  your  hands 
 
 to  make  the  lives  of  my  ministers,  and  my  poor,  comfortable  to  them,  and  that 
 also  whereby  young  men  I  gifted  to  preach,  might  have  been  encouraged  and  improved  to 
 the  advancement  of  my  glory,  and  spreading  of  my  gospel  in  dark  parts  of  the  nation 
 where  you  lived  ?  How  is  it  that  you  have  converted  my  goods  to  your  own  proper  use, 
 and  only  taken  care  of  your  own  house  and  your  children,  and  feed  and  clothe  them  richly, 
 and  left  the  rest  of  your  substance  to  your  babes,  and  regarded  not  those  great  ends  for 
 which  I  put  so  much  riches  or  earthly  things  in  your  hands  ?  May  we  not  expect  Christ 
 will  charge  some  of  his  stewards  after  this  manner,  and  convict  them  of  unfaithfulness, 
 when  he  calls  them  away  by  death  to  give  an  account  of  their  stewardship  ? 
 
 Because  if  these  good  things  be  not  rightly  and  faithfidly  improved  as  Christ  commandetb, 
 his  poor,  and  his  ministers  also,  may  be  exposed  to  great  temptations,  and  their  souls  borne 
 down  and  sorely  discouraged,  and  Satan  may  get  advantages  against  them,  for  many  snares 
 and  dangers  attend  poverty  or  outward  want  ;  moreover,  the  name  of  God  and  re- 
 ligion may  also  thereby  be  exposed  to  the  contempt  of  the  world  ;  who  can  believe  we  are 
 the  people  of  God,  when  they  cannot  see  that  love  to  one  another  among  them,  which  al- 
 ways is  the  character  of  such  that  are  true  Christians  ?  or  how  should  they  think  that  we 
 believe  the  way  we  are  in,  is  the  true  way  and  worship  of  God  ;  whereas  the  very  Hea- 
 then and  papists  show  more  zeal  in  supporting  then-  idolatry,  superstitions,  and  false  church- 
 es, than  we  show  to  support  the  gospel,  the  truths  of  God,  and  the  true  church  ?  Besides 
 if  the  poor  be  not  fed  by  us,  they  may  be  starved  and  perish,  who  should  provide  for  them 
 but  we  ?  shall  we  send  the  children  of  Sion  to  others  to  be  fed,  or  matter  not  what  be- 
 comes of  them  ?  if  so,  what  a  sad  account  shall  we  have  to  give  at  the  last  day. 
 
 Secondly,  we  must  also  improve  all  spiritual  things  which  we  have  received,  or  Christ 
 hath  put  into  our  hands. 
 
 1.  The  gospel  and  the  ministration  thereof,  because  it  is  given  to  the  end 
 
 that  we  may  profit  thereby.     (2.)     And  it  is  Chribt's  chiefest  treasure,  and     4in°8mu°t' 
 that  which  he  entrusted  very  few  with.     (3.)     And  if  not  improved,  he  may     be  improved 
 take  it  away  from  us,  as  he  hath  fonnerly  from  others.     (-4.)     When  that     wherefore. 
 goes,  God  goes,  Christ  goes,  and  all  good  goes,  and  all  evil  will  come  in. 
 
 2.  Spiritual  gifts,  knowledge,  and  ministerial  gifts,  because  given  for  the  use  and  profit 
 of  the  church,  and  they  that  have  them,  are  but  stewards  of  them,  which  they  are  command- 
 ed to  improve.  "  As  every  man  hath  received  the  gift,  even  so  let  them  minister  one  to 
 another,  as  good  stewards  of  the  manifold  graces  of  God,"  1  Pet.  iv.  10.  (3.)  All  the 
 gi-aces  of  the  Spirit,"  Rom.  xii.  6,  7,  8,  are  also  to  be  improved  and  daily  increased  by 
 exercise.  And  (1.)  Because  Christ  expects  his  own  with  increase.  And  also  (2.)  be- 
 cause thereby  we  do  bring  glory  to  him.  (3.)  And  shall  receive  eternal  advantage  to 
 our  own  souls  thereby  also. 
 
 USE. 
 
 0  get  your  accoimts  ready,  you  know  but  this  night  Christ  may  say,  "  Give  an  account 
 of  thy  stewardship,  thou  mayest  not  be  any  longer  steward." 
 
816  HIE  PAJiAULi;  Of  ruic  unju&i  stj'.v/aho.  [sui'IL. 
 
 SERMON    XIV. 
 
 And  the  Lord  commended  the  unjitsl  steward  because  he  had  done  u>iseli/,for  the  children 
 of  this  world  arc  in  their  yeneralion  wiser  than,  the  children  of  liijht. — Luke  xvi.  ti. 
 
 You  have  heard  that  our  blessed  Saviour  diil  uot  commeml  him  for  his  doinjf  unjustly,  but 
 For  wimt  it  for  his  thoughtfuluess  iibuut  his  future  state,  ur  in  jirovidiug  for  himself  fur 
 Christ'com-  the  time  to  come  ;  though  not  the  manner  he  tuuk  in  doing  of  it.  He  was 
 iiieiuicd  iiio  told  of  his  being  put  out  of  his  stewardship  ;  and  foreseeing  a  time  of  great 
 ari.'"  *" ''"  straits  and  want  might  soon  overtake  him,  he  therefore  thought  timely  how  to 
 prevent  perishing  at  such  a  time,  and  it  was  for  this  our  Lord  commended 
 him,  saying,  "  The  children  of  this  world  are  wiser  in  their  generation  than  the  cliildreu 
 of  light."     From  hence  note. 
 
 1.  Doct.  Some  wicked  men  are  more  wise  how  to  provide  for  themselves,  or  in  con- 
 triving how  to  live  in  this  world,  than  the  saints  and  people  of  God  are  to  contrive  aud 
 seek  ways  how  to  advance  the  glory  of  God,  and  their  owa  spiritual  interest  and  comfort 
 liere,  and  happiness  in  the  world  to  come. 
 
 Wherein  the  O  ,how  subtil  and  Crafty  are  the  children  of  this  world,  what  ways  will 
 thls'wclrid'  '"''^y  contrive  to  enrich  themselves  ?  or  to  prevent  want,  poverty,  and  extre- 
 are  siiirt  to  mity,  they  will  not  leave  one  stone  unturned  :  if  one  way  fads  them,  they  study 
 '*  ""''  another ;  and  think  no  time,  no  pains,  nor  any  danger  or  dilKculties  too  great  to  en- 
 
 rich themselves,  or  to  prevent  perishing  for  want  of  bread,  aud  other  earthly  things,  they  see  an 
 absolute  necessity  of  while  they  are  here,  (for  the  things  of  eternity,  or  of  another  world,  they 
 mind  not)  but  earthly  things  they  will  have,  though  it  be  by  cheating  or  base  and  horrid  inj  ustice. 
 But  (saith  our  annotators)  that  which  was  knavery  in  this  unjust  steward,  is  honest  enough  in 
 those  who  are  stewards  of  our  heavenly  Lord's  goods,  for  no  man  can  improve  his  parts, 
 his  riches,  his  honour,  his  health,  his  time,  or  his  abilities,  or  liis  whole  life  to  his  own 
 true  spkitual  advantage  ;  but  in  so  doing,  he  ad\'aneeth  the  real  interest  and  glory  of  the 
 Lord  Jesus  Christ,  their  interest  beiug  not  divided,  or  two,  but  only  one  and  the  same  (as 
 I  showed  you.) 
 
 Were  we,  my  brethren,  as  wise  for  our  souls  and  internal  profit,  as  the  men  of  this 
 world  are  for  their  boilies  aud  external  profit,  what  rare  Christians  should  we  be  ?  Had 
 ,j,.  ,      we  but  as  many  lawful  projects,  aud  spent  as  many  serious  thoughts,  or  took 
 
 the  world  ia  as  much  time,  and  spent  as  great  pains  to  increase  our  true  substance,  and  to 
 om-d(rii^e  grow  and  increase  in  grace,  aud  in  providing  for  a  time  of  need,  as  they  have 
 chiidrcuof  projects  and  thoughts  how  to  get  the  world,  and  spend  their  time  and  strength 
 ways.  '^'  hi  providing  for  themselves  here  ;  rehgion  would  flourish  at  another  manner 
 than  now  it  doth  in  our  hands,  but  they  are  wiser  in  their  way  and  generation 
 than  we  are  in  ours.  How  few  devise  ways,  study  and  spend  their  time  and  strength  to 
 grow  spiritually  rich  ;  and  for  our  failing  herein,  we  arrive  to  no  greater  strength  in  faith, 
 love,  joy,  peace,  and  comfort,  aud  likeness  unto  Christ ;  "  Whose  meat  and  drink  aud  whole 
 business  was  to  do  the  will  of  his  Father,  and  to  finish  his  work,"  John  iv.  34. 
 
 But  to  proceed  to  another  proposition. 
 
 2.  Doct.  That  it  is  part  of  true  wisdom,  and  highly  commendable,  for  a  man  with 
 the  greatest  care  and  ihoughtfulness  to  provide  for  hereafter,  or  for  the  future  time,  when 
 he  fails  or  must  die,  and  for  an  eniUess  eternity.  This  is  the  main  thing  I  humbly  con- 
 ceive that  our  blessed  Lord  would  instioict  us  in  by  this  parable.  And  in  speakiug  to  this 
 point  of  doctrine,  I  shall, 
 
 1.  Show  how  this  appears  to  be  such  great  wisdom,  and  is  so  commendable  a  thing. 
 
 2.  Show  what  futiu-e  times  it  is  such  wisdom  to  provide  for. 
 
 3;  Show  wherein  this  wise  aud  prudent  care  and  endeavour  in  providing  for  the  future 
 time  doth  consist. 
 
 Now  to  demonstrate  it  is  part  of  great  wisdom  to  provide  for  the  future  time,  appears 
 (1.)  by  the  caie  and  practice  of  all  wise,  rational  mou.  [2.)  By  the  care  aud  labour  of 
 irratioual  or  mere  animal  creatures. 
 
SEEM.  VI.]  THE  PARABLE  OF  THE  UNJUST  STEM-AnD.  817 
 
 1.  All  rational  men  look  upon  it  a  gi-eat  point  or  part  of  wisdom  to  pro-     .„ 
 
 \icle  tor  tliemstlves  agamst  a  time  of  need,  or  iur  the  lutiue  time,  and  con-  provided  for 
 demn  such  for  fools  who  do  not  thus  do  ;  nay,  and  tijis  is  also  the  counsel  corae'.""''  '" 
 that  all  wise  parents  give  to  their  children,  viz.,  "  0,  think  of  the  time  to  come 
 (say  they),  how  to  live  in  the  world  hereafter,  or  another  day  ;  ho  content  with  mean  things 
 now,  or  to  endure  a  hard  apprenticeship,  or  venture  to  go  into  anotlier  land ;  thongli  you 
 are  exposed  to  many  dangers,  if  you  have  a  fair  jjrospect  tiiat  it  will  raise  your  estate  in 
 the  world,  and  he  for  your  futui-e  well  being  so  long  as  you  live  on  tlie  earth  ;  nay,  how 
 oft  do  parents  send  this  or  that  son  to  India,  with  liopes  of  getting  riches,  and  to  provide 
 and  lay  up  wealth  against  the  future  time;  so  that  it  ajipears  from  tlie  general  and  univer- 
 sal practice  of  all  men  to  be  a  great  part  of  \\isdoin  to  provide  for  a  time  to  come,  and 
 timt  it  is  very  commendable  ;  and  such  who  take  no  care  ui  this  respect  but  only  for  the 
 present  time,  are  laughed  to  scorn,  as  being  mcer  fools,  or  such  as  want  common  reason. 
 Now  if  it  be  such  wisdom  to  provide  for  the  body  for  the  time  to  come,  how  much  more 
 wisdom  is  it  to  provide  for  tlie  future  well-being  of  the  immortal  soul  ?  Or,  if  it  be  great 
 wisdum  to  provide  for  our  future  days  ou  earth,  that  are  so  few  and  uncertain,  how  much 
 gi'eater  wisdom  is  it  to  provide  for  an  endless  eternity  ? 
 
 2.  Every  man  thinks  that  it  is  his  main  business  in  health  to  provide  for  sickness ;  and 
 in  summer  to  povide  and  lay  up  for  winter,  and  in  youth  to  provide  and  lay  up  against 
 old  age  ;  and  to  do  these  tilings  is  really  wisdom,  and  very  commendable  ;  and  if  it  be  so, 
 what  wisdom  is  it  to  provide  while  health  and  strengtii  lasteth  for  a  side  bed,  nay,  a 
 deatli  bed  ;  and,  whilst  the  summer  or  day  of  grace  lasts,  to  provide  for  such  a  winter  that 
 may  come,  when  all  hopes  of  gathering  will  fail ;  and  ui  youth  to  remember  no  time  is  so 
 proper,  nor  more  acceptable  to  God,  as  to  fall  in  love  with  Christ,  espouse  liim,  for  so 
 they  will  be  provided  for  ever. 
 
 II.  Nay,  poor  irrationals,  or  meer  animal  creatures,  by  an  instinct  of  nature  provide  for 
 the  winter,  or  future  tune. 
 
 1.  The  bees,  though  a  small  creature,  yet  how  wise  are  they ;  how  do  they     '^^'^  '";=' 
 labour  to  store  the  hive  with  honey  in  the  spring  and  summer  season,  how  will     maa  wis^' 
 tliey  venture  out  amongst  their  enemies,  nay,  and  go  a  great  way  from  home,     ''"'"• 
 and  in  gathering  wax  and  honey,  how  will  they  lead  themselves,  and  how  in- 
 dustrious and  wise  are  they  in  working  to  make  their  curious  combs  to  lay  up  their  food 
 against  the  time  they  can  gatlier  no  more  ?  and  it  is  also  observed  that  such  that  will  not 
 work,  but  are  drones,  the  painful  bees  will  turn  out  of  the  hive ;  nay,  fall  upon  them  that 
 are  idle  (and  hve  on  their  labour)  and  kill  them :  and  now,  my  brethren,  shall  these  little 
 creatures  be  more  wise  than  mankind,  whom  God  hath  endowed  with  such  an  excellent 
 rational  soul,  and  who  believes  also  such  a  futiu-e  state,  and  yet  take  no  paius  nor  care  to 
 provide  for  it. 
 
 Alio  the  ant  or  pismire,  a  very  small  and  contemptible  creature  to  look    J'"",",",' 
 upon,  yet  how  wise  are  they  in  tliis  respect,  even  to  such  a  degi-ee,  that  Solo-     mau  wisdom, 
 won  (by  the  Spirit)  sends  slothful  persons  to  learn  wisdom  of  them  ;  "  Go  to  the  ant  thou 
 sluggard,  consider  her  ways,  and  be  wise,  which,  having  no  guide,  overseer,  nor  ruler, 
 provideth  her  meat -in  the  summer,  and  gathereth  her  food  in  the  harvest,"  Frov.  vi.  G,  d. 
 
 Having  no  guide,  no  overseer,  intimating  that  as  man  is  a  rational  creature,  and  so  en- 
 dowed with  much  wisdom^  which  the  ant  liatli  not,  so  also  he  hath  a  guide,  viz.,  the  word 
 of  God,  find  also  God  affords  Ihm  his  ministers  to  be  liis  overseers,  to  excite,  stir  up,  and 
 warn  to  holy  diligence  for  to  jjrovide  for  the  future  time  :  and  yet,  for  all  tliis,  the  poor 
 ant  acts  more  wisely  than  multitudes  of  men  and  women,  for  they  neither  regard  the  re- 
 proofs from  this  silly  animal,  nor  the  warnings  and  checks  of  their  own  consciences,  nor 
 the  daily  warnings  given  by  God  in  the  ministration  of  his  word,  and  the  loud  alarms  of 
 liis  rod  and  uupending  judgments,  but  go  on,  and  think  not,  or,  at  least,  provide  not,  for 
 the  time  to  come. 
 
 III.  This  appears  to  be  a  piece  or  point  of  great  wisdom,  because  God  himself  even  be- 
 wails the  folly  of  his  people  of  old  upon  this  respect,  and  wishuth  they  had     q^^  bcwaiu 
 more  wisdom.     "  0  that  they  were  wise,  that  they  understood  this,  that    sucii  who 
 they  would  consider  then:  lat.ter  end,"  Deut.  xxxii.  2'J.     IIow  doth  tiie  holy     thcTr'flifu'lc' 
 God  by  these  expressions  commend  the  wisdom  I  am  speaking  of ;  it  appears     ""''>• 
 
 that  men  do  not  understand  what  wisdom  consistethin  this  matter  ;  if  they  did  they  would 
 consider  it ;  lay  it  to  heart  or  ponder  it  more  seriously  in  their  hearts,  and  take  more  caro 
 than  tiiey  do  :  I  know  some  think  the  Lord  wisheth  tiiat  they  would  consider  the  state  that 
 Lis  people  Israel  would  be  in  through  their  sm,  in  the  latter  end  of  the  world:  suppose  ■ 
 
 3  a 
 
818  THE  PARABLE   OF   THE  UNJUST   STEWARD  [SUPPL. 
 
 he  (loth  partly  refer  to  that,  yet  much  more,  because  they  proviued  not  for  the  eternal 
 happiness  of  their  precious  and  never-dying  souls,  or  what  was  like  tohefall  them  to  eternity. 
 AU  wise  men  ^^ ■  ^^  ™'^^''  "Peds  be  great  wisdom  to  provide  for  the  future  well-being  of 
 «ver  provide  our  souls,  because  all  that  were  ever  esteemed  to  be  wise  persons,  before, 
 time!'^ '^"""^  or  above  all  other  thing  preferred  this  matter  ;  all  hi  dy  patriarchs  and  godly 
 men  of  old  confessed  themselves  pilgrims  on  earth,  they  were  dead  to  this 
 world,  they  sought  another  country,  that  is  an  heavenly,  they  knew  this  was  not  their  rest  ; 
 and  hence  Moses  contemned  all  the  glory  of  Egypt,  and  of  Pharoalrs  court,  choosing 
 rather  to  suffer  afiiiction  with  the  people  of  God  than  to  enjoy  the  pleasure  of  sin  for  a 
 season  ;  esteeming  the  reproach  of  Christ  greater  riches  than  the  treasures  of  Egypt,  for  he 
 had  respect  to  the  recompense  of  reward  ;"  Heb.  xi.  2ij.  It  was  not  his  present  state  in 
 this  world,  but  his  future  state  and  happiness  that  was  in  the  eye  ;  and  to  this  purpose 
 our  apostle  speaks  also,  "  ^Yhile  we  look  not  on  things  that  are  seen,  but  on  things  that 
 are  not  seen,  for  the  things  that  are  seen  are  temporal,  but  the  things  that  are  not  seen, 
 eternal,''  2  Cor.  iv.  18.  We  regard  not  (as  if  he  should  say)  present  things,  earthly  things, 
 our  eyes,  or  our  hearts  are  set  upon  future  things,  things  to  come,  those  things  that  are 
 above,  or  on  eternal  things  :  why,  now  if  these  were  the  wisest  men  that  ever  lived,  and 
 their  chiefest  wisdom  lay  in  this,  in  that  they  set  their  hearts  upon  God,  and  on  eternal 
 enjoyment  of  him  in  heaven,  and  parted  with  all  things  here,  to  have  that  future  portion  ; 
 tlien  this  is  one  great,  nay,  the  chiefest  point  of  true  spiritual  wisdom  ;  therefore  notliing 
 is  more  evident  than  this,  or  to  provide  for  an  endless  eternity  is  our  greatest  wisdom. 
 
 V.  Because  there  is  no  avoiding  our  entering  into  an  endless  state  of  joy  or  sorrow  ; 
 the  unavoidableness  of  all  men's  failing ;  I  mean  dying  and  passing  into  a  future  state, 
 shows  that  this  is  a  point  of  the  chiefest  wisdom. 
 
 When  you  fail  they  may  receive  you,  &c.,  after  a  short  time  you  must  fail,  shall  die,  it 
 is  impossible  to  prevent  it ;  and  therefore  it  was  their  \\isdom  to  provide  against  that  time. 
 Should  a  rich  man  be  told  of  a  certain  truth  that  in  a  very  short  time  he  should  fail  in  the 
 world  (or  as  it  is  called,  break,)  and  be  turned  out  of  all  he  hath,  sure  he  would  be  full  of 
 thoughts  how  he  should  live  in  after  times  ;  it  would  put  him  upon  though  [fulness  for  the 
 time  to  come.  Why,  sirs,  I  am  come  this  day  to  tell  you  every  one,  young  and  old,  rich 
 and  poor,  that  after  a  very  short  time  you  wUl  all  fail,  there  is  no  avoiding  it ;  you  that  are 
 rich,  your  riches  will  fail ;  and  yon  that  are  strong  and  in  health,  your  strength  and  health 
 will  fail ;  and  you  that  think  you  are  wise,  your  wisdom  will  fail ;  and  you  that  are  beau- 
 tiful, your  beauty  will  fail ;  and  you  that  have  the  means  of  gi'aee,  the  means  of  grace  will 
 fall ;  and  you  that  have  nothing  but  false  hopes  of  heaven,  your  hopes  will  fall,  and  be  like 
 the  spider's  web  ;  and  you  that  live  now,  and  are  brisk  and  lively,  your  life  will  fail.  And 
 is  it  not  then  your  chiefest  wisdom  to  labour  for  such  friends  that  will  not  fail,  or  get  an 
 interest  in  Christ,  and  have  your  accounts  to  give  up  with  joy,  that  you  may  be  happy  at 
 death,  and  for  ever. 
 
 VI.  Because  if  the  worth  of  the  soul  far  exceeds  in  worth  the  body  and  all  things  in 
 this  world,  then  it  must  be  our  greatest  wisdom  to  provide  for  our  souls  before  aU  things : 
 what  hath  God  the  Father  done,  and  Christ  done  for  our  souls?  and  shall  we  take  no  care 
 of  them,  but  live  as  If  we  had  no  Immortal  souls,  but  were  only  animal  creatures. 
 
 /-  1  f  „„.  VII.     Because  God  from  all  eternity  studied  the  future  "ood,  sought  the 
 
 eternity  future  good,  and  provided  lor  the  future  good  ot  our  souls  and  bodies  for  ever, 
 
 futtn'e'  good  the  early  care  God  hath  taken,  and  the  wonderful  love  he  hath  showed,  that 
 of  his  elect,  -^ve  might  be  happy  for  ever;  together  with  what  Christ  had  done  and  suffered 
 to  save  us  from  future  wrath,  and  to  prepare  a  place  of  future  glory  for  us,  should  be  a 
 mighty  argument  or  motive  to  stir  us  up  wisely  to  provide  for  ourselves  to  all  eternity,  in 
 improving  the  means  God  directs  us  to  to  so  great  an  end :  Ciod  from  all  eternity  thought 
 of  tlie  future  state  of  poor  mankind,  whom  he  foresaw  would  fall,  and  how  did  his  wisdom 
 work  or  contrive  to  make  us  again  and  for  ever  happy  in  the  other  world. 
 
 YIII.  Consider  how  soon  either  you  or  I,  or  any  in  tills  congregation  may  fail,  how 
 soon  may  the  youngest  here  like  a  flower  fade  away  ;  It  may  be  this  year,  this  month,  this 
 week,  nay,  this  night;  as  God  spake  to  the  rich  man  in  the  gospel,  "  Thou  fool  this  night 
 shall  thy  soul  be  requu-ed  of  thee,  and  then  whose  shall  those  things  be  that  thou  hast  pro- 
 vided,"' Luke  xii.  20. 
 
 Tiieir  state  IX.     If  you  are  not  provided  for  your  future  state,  consider  how  dismal  at 
 
 d?sm"ai!  who  death  your  state  will  be  ;  is  it  not  the  highest  ix  isdoni  to  prevent  or  seek  to 
 »rp  not  pro-  escape  the  greatest  evil?  what  is  worse  than  God's  future  wrath,  or  that 
 Viemit/'!  wratli  to  come  ?  or  what  is  better  than  the  glory  that  shall  when  Christ  comes 
 
 be  revealed  ? 
 
SERM.   XIV.]  THE   I'ARAULIC   01'   THE   UNJUST    STEWARD.  819 
 
 X.  Consiiler  tliat  God  hath  found  out  a  way  to  make  us  happy  for  ever,  and  observe 
 what  promises  he  hath  made  to  such  who  before  all  tilings  seek  the  kingdom  of  heavni 
 and  his  rigliteousness  ;  if  there  was  no  hope,  no  way  to  escape  eternal  vengeance,  this  wouM 
 make  a  man  desparate,  or  else  fall  under  utter  despair,  and  say  with  them  of  old,  "  But 
 there  is  hope  in  Israel  concerning  this  thing." 
 
 XII.  Lastly,  how  have  many  thousands  bewailed  their  great  folly  in  not  providing  for 
 the  time  to  come,  until  it  was  too  late ;  how  have  some  cried  out,  when  death  approached 
 for  one  year  longer,  nay,  for  one  month  ;  but  when  tliat  would  not  be  granted,  for  om; 
 week,  nay,  day,  0  thiuk  of  this,  now,  whilst  it  is  called  to-day. 
 
 Secondly,  What  future  time  is  it  such  wisdom  to  provide  for  ?  'Whn  tataro 
 
 1.    Against  that  time,  when  the  means  of  grace  may  fail,  or  all  provi-     siiouiVpro- 
 sion  for  the  future  time  may  utterly  cease,  or  be  cut  oti",  or  our  understand-     ^'^'^  *""■• 
 ing  fail ;  Gjd  hath  deprived  many  of  their  reason  ;  indeed  some  sin  it  away, 
 and  act  more  like  brutes  than  rational  creatures ;   also  it  is  to  jirovide  before  the  time 
 comes  tliat  the  Spirit  of  God  will  strive  with  you  no  more,  or  God  gives  you  up  to  the  hard- 
 ness of  heart,  to  blindness  of  mind,  and  to  a  seared  conscience,  or  before  the  e^il  days 
 come,  and  sorrow  and  anguish  come  upon  you. 
 
 2.  The  hour  of  death,  this  is  the  future  tiiuo,  no  doubt,  our  Lord  refers  to  in  those  words, 
 when  you  fail,  &c.,  no  escaping  death,  there  is  no  discharge  in  that  war.  And  death  (may 
 as  you  have  heard)  be  near,  and  woe  to  him  it  comes  upon  before  he  is  provided  for  it,  not 
 having  God  a  sure  and  certain  interest  in  Jesus  Christ. 
 
 3.  The  dreadful  day  of  judgment,  "  We  must  all  appear  before  the  judgment  seat  of 
 Christ,  to  receive  the  things  done  in  this  body,  according  to  that  he  hath  done,  whether  it 
 be  good  or  bad,"  2  Cor.  v.  10. 
 
 They  that  are  prepared  to  die  are  fitted  for  the  dreadful  day  of  judgment ;  but  they 
 that  die  in  their  sins,  or  are  miserable  at  death,  will  be  more  miserable  at  that  day,-fur 
 then  body  and  soul  both  shall  be  cast  into  hell. 
 
 Thirdly,  the  last  thing  that  was  proposed  was  to  show  you  wherein  a  wise  and  prudent 
 care  to  provide  for  tlie  future  time  doth  consist. 
 
 1.  We  ought  to  think  of  our  future  state,  into  which  we  shall  and  must  pass  when  the 
 soul  shall  be  separated  from  the  body  ;  it  seems  it  is  great  wisdom  to  consider,  to  think 
 upon,  or  to  ponder  this  matter ;  let  us  think  of  death  and  eternity  eveiy  day.  (1.)  Thiuk 
 of  the  certainty  of  a  future  state  of  joy  or  sorrow.  (2.)  The  nearness  of  it,  or  how  soon 
 we  may  be  in  eternity  ;  we  know  not  what  a  day  may  bring  forth  ;  many  of  you  that  hear 
 me  this  day  may  soon  see  what  it  is  to  be  or  not  to  be  provided  for  death. 
 
 2ndly.  If  you  would  be  provided,  or  would  know  wherein  this  wisdom  doth  consist ; 
 consider  the  necessity  of  your  knowing  Christ,  or  of  being  united  to  him  by  faith,  for  with- 
 out you  truly  believe  in  Jesus  Christ,  you  cannot  be  prepared  for  the  time  to  come.  "  Ho 
 that  believeth  not,  shall  be  damned,"  Slark  xvi.  IG. 
 
 Nay,  "  He  that  beheveth  uot  in  Christ,  is  condemned  already,"  John  iii.  18.  You 
 must  get  the  Son.  "  He  that  hath  the  Son,  hath  life,  and  he  that  hath  not  the  Son  of 
 God  hath  not  life,"  1  John  v.  12. 
 
 Srdly.  This  wisdom  consisteth  in  a  careftd  and  due  making  use  of  the  proper  means  that 
 God  att'ords,  and  hath  ordained,  in  order  to  faith,  or  a  sinner's  believing  in  Jesus  Christ. 
 
 1.  Prayer,  0  be  much  in  that  duty,  cry  to  God  for  faith  and  fur  a  changed  heart,  cry 
 for  understanding  to  see  and  know  Jesus  Christ. 
 
 2.  Hear  the  word  preached,  "  So  then  faith  comes  ly  hearing,  and  hearing  by  the 
 word  of  God,"  Rom.  x.  17.  That  is  by  the  word  of  God  preached.  "  Hear,  and  thy  soul 
 shall  live,"  Isa.  Iv.  3. 
 
 1.  But  know  it  is  not  a  bare  hearing  that  is  suffii'ient ;  no,  you  must  hear  it  for  the  fu- 
 ture time.  "  Who  among  you  will  hear  this,  who  will  hearken  for  the  time  to  come,"  Isa. 
 xlii.  23, 
 
 Answer.  1.  To  hear  for  the  time  to  come  is  to  lay  up  the  word  in  our  hearts.  (2.) 
 To  believe  or  receive  Christ  in  the  promises.  (3.)  It  is  to  find  the  transforming  power  of 
 the  Word.  (5.)  To  obey  the  word,  or  to  be  doers  of  it,  and  not  hearers  only. 
 
 dthly.  This  wisdom  in  providing  for  hereafter  is  therefore  to  close  with  Christ,  to  be 
 united  to  Christ,  and  feel  the  work  of  regeneration  wrought  in  us,  and  to  contemn  tliis 
 World;  or  to  he  dead  to  it,  and  to  be  always  ready  and  inepared  to  die.  And  to  live  every 
 day  as  if  it  was  our  last,  or  as  if  we  were  this  night  to  be  called  to  give  an  account  of  our 
 stewardship. 
 
 3g2 
 
820  THE  TAEAELE  OF  THE  EICH  MAN  AND  LAZARfS.  [sTjrPI,. 
 
 1.  Tliis  rejiroves  sucli  wlio  pursue  tbc  world  as  if  they  came  into  it  for  no  other  end, 
 but  to  eat  and  drink,  and  heap  a  little  white  and  yellow  earth,  for  what  is  silver  and  gold 
 else  ;  it  is  but  to  load  ousel ves  with  thick  clay. 
 
 2.  It  reproves  such  who  prefer  the  world  above  the  word,  and  the  body  above  the  soul. 
 
 3.  Such  that  put  the  evil  day  afar  oil',  as  if  we  spoke  of  things  that  will  be  long  before  they 
 come. 
 
 Exhort.  0  improve  your  present  time,  and  have  continual  thoughts  of  death,  judgment 
 and  eternity. 
 
 Lastly,  it  commends  them  who  are  heavenly,  it  shows  the  saints  only  arc  truly  wise,  0 
 let  us  try  to  equal,  nay,  to  out-do  the  men  of  this  world,  viz.,  be  more  zealous  for  the  hon- 
 our of  God,  and  to  promote  his  interest,  and  the  interest  of  our  souls,  or  wiser  for  another 
 world,  than  thty  are  to  gain  tbc  things  of  this  present  evil  world  ;  why  should  they  in  their 
 generation  be  wiser  than  the  children  of  hght  ?  And  thus  I  end  with  this  parable. 
 
 PARABLE 
 
 OF   THE 
 
 EICH  MAN   AND   LAZAEUS. 
 
 SERMON    XV. 
 
 There  was  a  certain  rich  man,  which  was  clothed  with  purple  and  fine  linen,  and  fared  sump- 
 tuously every  day,  &c. — Luke  xvi.  19. 
 
 Our  annotations  (and  some  other  writers)  seem  to  question  whether  this  be  a  parable,  or 
 a  narrative  of  matter  of  fact.  Some  lay  down  arguments,  to  prove  that  it  is  not  a  para- 
 ble, but  that  there  was  such  a  rich  man  of  the  Jewish  nation,  and  a  poor  man  whose  name 
 was  Lazarus. 
 
 And  since  the  learned  cannot  agree  in  this  case,  I  shall  leave  it  to  every  man's  own 
 conceptions;  yet  I  am  most  iuchned  to  believe  it  is  a  parable,  though  my  reasons  I  shall 
 not  here  give. 
 
 But  let  it  be  matter  of  fact  or  a  parable,  be  sm'e  it  is  full  of  instruction,  or  may  be  of 
 manifold  use  to  the  godly  and  ungodly,  to  the  rich  and  to  the  poor. 
 Tbe  scope  First,  I  shall  observe  the  mam  scope  and  design  of  it. 
 
 and  design  j^    Considering  what  goes  before  where  our  Saviour  e.xhorts  his  hearers  to 
 
 bie  -opeued  make  themselves  friends  of  the  mammon  of  unrighteousness  we  may  gather 
 abundance  of  those  worldly  things  which  they  possess ;  they  may  live  iu  great  and  plenty, 
 that  his  design  in  this  parable,  is  to  show  the  danger  that  attends  rich  men,  who  have  their 
 hearts  set  so  upon  their  riches,  that  they  have  no  pity  on  the  poor,  though  help  persons  ; 
 or  to  convince  all  men  of  the  great  evil  covetousness,  or  of  an  inordinate  love  of  earthly 
 vanities. 
 
 2.  To  show  that  men  may  be  very  rich,  great  and  honourable  in  the  eye  of  the  world, 
 and  yet  be  in  a  miserable  condition  ;  and  that  the  happiness  of  man  consisteth  not  in  the 
 plenty  and  splendour  a  little  wlule  and  in  a  moment  go  down  into  hell ;  moreover,  there 
 is  no  judging  of  the  love,  or  hatred  of  God,  by  any  outward  occurences,  or  what  befalls 
 one  man  or  another  in  this  life  ;  a  man  may  be  very  rich  and  prosperous  iu  the  world  and 
 yet  be  hated  of  God,  ov  in  a  wretched  state  ;  and,  on  the  other  hand,  a  man  may  be 
 very  poor,  and  seemingly  miserable  here,  and  yet  be  beloved  of  God  or  iu  a  blessed  con- 
 dition as  to  his  soul. 
 
 3.  To  show  that  the  soul  of  man  is  immortal,  and  that  when  a  wicked  man  dies,  his  soul 
 goes  to  hell,  or  into  torments  ;  and  that  the  soul  of  a  godly  man  at  death  goes  to  heaven, 
 or  into  joy,  aud  that  as  the  pain  and  anguish  of  the  one  will  be  easeless,  intollerable,  and 
 
SERM,    XV.]  THE   rAUABLE   OF   TriE   KlCn   MAX   AMD   LAZARUS.  821 
 
 endless  ;  and  so  the  joys  and  comfort  of  the  other,  will  be  sweet  and  inconceivable,  as  well 
 as  eternal. 
 
 4.  To  show,  that  God's  word  or  the  writings  of  the  sacred  scripture  (in  the  ministration 
 thereof)  are  the  nmro  ellVctual  means  to  bring  men  to  believe,  repent,  or  rocuivc  Jesus 
 Christ,  "  than  if  one  sliould  rise  from  the  dead,"  and  discover  how  it  goes  with  good  and 
 bad  men  iii  the  other  world. 
 
 II.  As  to  tlie  parts  hereof,  it  contains  the  character  of  two  men.  op'uic" 
 
 1.  A  rich  man,  who  is  described  three  ways. 
 
 1.  By  his  clotliing,  nr  what  he  wore. 
 
 2.  By  his  diet,  or  what  he  did  eat ;  viz.  (1.)  He  was  clothed  in  purple  and  fine  linen, 
 (2.)  That  lie  fared  sumptuously  every  day. 
 
 3.  By  his  spirit  he  regarded  not  a  poor  man  at  his  gate,  nor  showed  him  any  pity  though 
 
 a  godly  person.     It  is  proveable  our  Lord  refers  to  a  nobleman,  saying,  he  was  cluihed  in 
 
 purple,  &c.,  not  that  rich  clothing,  or  rich  array  iu  noble  persons  is  hereby  condemned  ; 
 
 but  men's  li\'ing  in  splendour,  outward  grandeur,  in  pride  and  haughtiness, 
 
 forgetting  God  and  their  own  souls,  and  witliout  compassion  and  bowels  to  the     Jl-' dre'sw.'"^ 
 
 poor.     This  he  condemns,  and  herein  lies  their  sin  and  dauser,  the  simple     "".', "^Y'' '",','' 
 •       ,,,.,,.,  .  ,       ^?.   ,  ,     "^  ,      self  In  noble 
 
 wearmg  ot  gold  ami  silver,  ana  rich  ornament,  in  people  of  high  rank  and     persons. 
 
 quality,  is  not  sinful  in  itself,  provided  it  be  not  immodest  array,  exposing  them- 
 selves to  shame,  or  others  to  temptations,  yet  no  people  should  exceed  their  state  and  abi- 
 lity, in  respect  of  their  garbes,  dresses,  or  attires. 
 
 "^  Doct.  Pride  and  luxury  prevails  upon  rich  men,  by  what  they  enjoy,  and  that  they  are 
 in  danger  thereby  of  eternal  misery. 
 
 Kiches  in  themselves  are  blessings,  but  being  abused  to  gratify  men's  lusts  they  become, 
 a  snare,  and  curse  to  such;  men  may  be  clothed  in  rich  robes,  and  eat  the  fat,  and  drink 
 the  sweet  of  the  creature  ;  provided  they  do  it  with  due  moderation,  and  not  "  To  make 
 provision  for  the  flesh  to  fulfil  the  lusts  thereof,"  Kom.  xiii.  14  ;  nor  forget  according  to 
 then-  abundance  to  do  good,  nor  to  be  "  rich  in  good  works,"  1  Tim.  ^^.  18,  and  charitable 
 to  the  poor. 
 
 1.  I  shall  show  you  how  it  cometh  to  pass  that  rich  men  are  so  subject  to  abuse  what 
 they  enjoy. 
 
 2.  Show  how  it  appears  that  pride  and  luxury  prevails  upon  them,  and  they  are  in 
 danger  hereby. 
 
 1.  It  cometh  to  pass  through  the  corruption  of  a  man's  own  heart ;  the  heart  j-romwhcnce 
 is  naturally,  earthly,  and  canial,  and  minds  only  such  things  that  suit  or  agree  it  is  that  rich 
 with  it,  and  as  tlie  heart  exceeds  all  due  bounds  naturally,  in  desiring  riches  JS^abiSse  tii'o 
 and  outward  grandeur,  so  when  those  things  arc  obtained  the  same  evil  f?!''!;'^,,?*"* 
 heart  leads  them  forth  to  abuse  them  to  the  gratifying  their  inordinate  lusts,  enjoy, 
 there  are  "Seven  abominations  in  hisheart,"  I'rov.  xxvi.  25.  Enough  to  make 
 
 men  fuUy  miserable,  "  The  heart  is  deceitful  above  all  things,  and  desparately  wicked," 
 Jer.  xvii.  9. 
 
 2.  It  proceeded  from  the  deceitfulness  of  riches,  by  means  of  reason  of  the  conuption 
 of  men's  hearts,  they  being  both  present  anil  pleasant  things  to  the  flesh  ;  the  deceitfulnesa 
 of  riches  do  not  only  choke  the  word  (as  I  have  elsewliere  showed)  but  they  do  also 
 strangely  ensnare,  and  bewitch  all  uncuiiverted  persons  ;  riches  tend  to  exciting  to  pride 
 and  luxury  ;  they  put  a  knife  (as  it  were)  into  such  a  man's  hand,  to  murder  Dcut.  x.  ii. 
 Ills  own  soul,  or  cause  him  to  forget  God ;  and  from  hence  God  gave  such  a  '"■ 
 ciiarge  to  the  people  of  Israel,  when  they  came  to  abound  in  riches,  peace,  and  plenty  in 
 Canaan,  that  they  did  not  fui-get  him ;  and  from  hence  it  is  also  so  hard  for  a  rich  man  to 
 enter  into  the  kingdom  of  heaven. 
 
 3.  How  are  the  poor  ready  to  bow  before  tlie  rich  and  honour  them  that  are  high  and 
 great  in  the  world,  and  this  feeds,  and  strangely  takes  with  a  Ci.rnal  heart. 
 
 4.  It  is  no  doubt,  also,  partly  from  Satan,  the  God  of  this  world  ;  he  that  was  so  bold 
 to  attempt  (this  way)  to  ensnare  the  Son  of  God,  be  sure  will  not  fail  after  the  same  man- 
 ner to  assault  silly  mortals  (who  being  not  aware  of  his  bloody  design)  are  caught  presently 
 with  his  golden  bait,  "  All  things  will  I  give  unto  thee  if  thou  wilt  fall  down  and  wor- 
 ship me,"  !Matt.  iv.  9.  Satan  knows  there  is  nothing  like  the  glory  and  grandeur  of  this 
 world  to  catch  and  overcome  mankind. 
 
 5.  Jloreovcr,  men  are  naturally  so  blind,  that  they  see  not,  know  not,  that  there  is  any 
 higher  good,  than  what  is  in  the  riches,  honours,  and  pleasure  of  this  world  ;  besiilcs  they 
 have  no  power  (until  they  obtain  the  Spirit  and  gi'ace  of  God)  to  put  bounds  to  their  un- 
 ruly lusts  and  carnal  appetites. 
 
822  THE  PARABLE  OF  THE  EICH  IMAN*  A\D  LAZARUS.  [hUPI'L. 
 
 How  it  an-  -•  ^^'^^'•'  ^^  appeavs  that  pride  aud  luxury  prevails  upon  them  that  are  rich, 
 pears  pricle  /  1.  Ill  that  they  eat  drink  to  a  base,  evil  and  shameful  end,  even  to  gratify 
 prevalia'Z  ^^^^  flesli,  and  make  themselves  like  "  pampered  horses,  every  one  neighing 
 IJg^^ns' "'i'^k    after  liis  neighbour's  wife,"  Jer.  v.  8. 
 
 rich.  _        2.  In  that  they  care  not  what  they  spend  or  consume  on  their  lusts,  whilst 
 
 their  bowels  are  so  shut  up  to  the  poor  that  they  will  liardly  give  them 
 the  crumbs  that  fall  from  their  table ;  this  shows  how  they  give  way  to  a  luxury  of  life. 
 '^'  3.  In  that  they  vaunt  and  boast  of  their  high  station  ;  and  in  then:  obtaining  the  desires 
 of  their  hearts,  they  admire  their  happiness,  "  The  wicked  boasteth  of  his  hearts  desu-e," 
 &c.,  Psal.  X.  3.  They  glory  in  their  greatness  hke  Nebuchadnezzar,  "  Is  not  this  great 
 Babylon,  that  I  have  built  for  the  house  of  the  kingdom,  by  the  might  of  my  power  and 
 the  honour  of  my  majesty,'"  Dan.  iv.  30. 
 
 4.  It  appears  in  that  they  forget  God,  "  God  is  not  in  all  his  thoughts,"  Psal.  x.  4,  or 
 m  none  of  his  thoughts  ;  there  is  in  these  men's  heart's  no  room  for  one  serious  thought  of 
 God,  nor  of  Jesus  Christ ;  they  being  overcharged  with  gluttony  aud  drunkenness,  and  love 
 to  their  vile  abominations.  '•  The  heart  of  the  fool  is  in  the  house  of  mu-th,''  Eccl.  vii.  6  ; 
 though  God  calls  to  mourning  they  are  feasting. 
 
 5.  In  that  by  this  means  they  say  to  God,  "  Depart  from  us;"  nay, they  contemn  God,  as 
 if  he  cuuld  do  them  no  good  at  all.  "They  take  the  timbrel  aud  harp,  and  rejoice  at  the 
 sound  of  the  organ,  they  spend  their  days  in  wealtli,  and  in  a  moment  go  down  to  the 
 grave  ;  therefore  they  say  to  God,  depart  from  us  for  we  desire  not  the  knowledge  of  thy 
 ways,"  Job.  xxi.  13,  14.  May  be  some  are  so  bold  aud  impudent  to  say  thus  with  their 
 mouths,  but  all  profane  worldlings  say  it  in  their  hearts  ;  they  that  love  not  God  would  be 
 rid  of  God  ;  riches  and  worldly  pleasures  and  prosperity  are  an  occasion  to  wicked  men  to 
 cast  off  God,  and  to  have  slight  and  contemptuous  thoughts  of  Him  ;  through  their  pride 
 they  cannot  endure  the  presence  of  God,  when  he  draws  near  to  them  by  the  lashes  and 
 accusations  of  their  own  consciences  ;  and  this  shows  the  danger  of  riches  to  an  uusanctified 
 heart,  "  What  can  the  Almighty  do  for  us  ;"  yet  he  fills  their  houses  with  good  things.  Some 
 read  it,  "  What  can  the  Almighty  do  agamst  us  ?"  Job  xxii.  17.  They  neither  value  the 
 good  God  can  do  fur  them,  neither  fear  what  hurt  he  can  do  to  them,  and  this  is  the 
 eifect  of  their  riches,  and  earthly  delights,  and  pleasures. 
 
 cV  6.  It  appears  also  in  that  they  neglect,  nay,  oppress  the  poor,  yea,  persecute  the  saints, 
 and  are  without  any  compassion  or  sympathy,  they  being  so  glutted  with  their  earthly  ful- 
 ness ;  revenge  is  sweet  to  them,  and  they  vent  it  on  those  who  fear  God,  and  reprove  their 
 leud  and  luxurious  lives. 
 
 \  7.  It  appears,  in  that  through  this  means  they  also  forget  their  souls,  death,  and  judg- 
 ment ;  they  live  as  if  they  were  mere  brutes,  and  had  no  immortal  souls,  nor  should  ever  be 
 called  to  God's  bar ;  they  do  not  believe  God  sees  them,  and  observes  all  their  doings,  and 
 thoughts  of  their  hearts,  or  will  ever  bring  them  to  an  account  for  them. 
 
 8.  In  that  they  tlirust  out  the  word  and  cast  it  behind  them,  pronounceth  curses, 
 wrath,  and  heU  against  them.  Nay,  their  pleasure  and  outward  grandeur  makes  them  to 
 contemn  the  word,  and  cast  reproach  upon  Christ's  faithful  ministers,  and  to  seek  then-  ruin 
 if  they  come  once  to  touch  their  Herodians,  or  as  Herod  serve  "  John  the  Baptist,"  Matt. 
 xiv.  3,  4,  5. 
 
 Lastly,  In  that  it  causes  them  not  to  regard  the  works  of  God,  nor  to  tremble  at  the 
 near  approaches  of  dismal  calamities  ;  "  The  harp,  the  viol,  and  flute,  and  wine  are  in 
 their  feasts,  but  they  regard  not  the  worlcs  of  the  Lord,  nor  consider  the  operations  of  his 
 hands."  Isa.  v.  12. 
 
 APPLICATION. 
 
 1.  We  may  from  hence  infer  the  wicked  have  but  little  cause  to  glory  in  their  portion, 
 "  They  have  their  consolation,"  Luke  vi.  24,  2G.  Tlieir  heaven  here,  and  must  have  hell 
 hereafter. 
 
 2.  And  we  may  also  infer  that  riches  to  a  carnal  man  are  very  pernicious  and  hurtful 
 to  his  sold,  and  makes  his  salvation  hard  and  difficult ;  he  is  in  more  danger  than  the  poor 
 of  perishing  eternally. 
 
 Exhort.  1.  And  therefore  let  such  that  are  rich  carefully  watch  their  own  hearts,  and 
 see  that  they  are  neither  carrried  away  by  covetuousness  on  the  one  hand,  nor  by  pride  on 
 the  other  hand. 
 
 2.  You  that  delight  to  go  in  brave  and  rich  array,  see  that  you  exceed  not,  nor  waste 
 that  on  your  lusts,  that  you  shall  allow  to  Christ  and  his  poor  saints  ;  be  moderate  in  your 
 clothing,  in  your  eating  and  drinking,  and  in  your  lawful  pleasures ;  reniember  Lazanis, 
 
SERM.  XV.]  THE    PAISABLF.    OF    THE    ItlCII    MAN    AND    I.AZAUU3.  823 
 
 wlio  lies  at  your  gate,  ratlicr  take  care  to  feed  your  souls  than  your  bodies,  that  must  ia 
 a  short  time  be  feasts  for  worms. 
 
 3.  You  that  are  poor,  be  content  with  your  present  state  and  desire  not  riches,  since  they 
 expose  men  to  sucli  great  temptations. 
 
 "  And  there  was  a  certain  beggar  named  Lazarus,  who  was  laid  at  his  gate,  full  of  sores," 
 ver.  iiO. 
 
 "  And  desiriug  to  be  fed  with  the  crumbs,  whicli  full  from  the  rich  man"3  table  ;  more- 
 over, tlio  dogs  came  and  licked  his  sores,"  ver.  21. 
 
 We  have  an  account  here  of  another  man,  who  seemed  as  miserable,  as  tlie  former  ap- 
 peared hajipy. 
 
 2.  His  im^iotency  ;  he  was  laid,  not  able  to  come  of  himself  thither,  being  either  sick 
 and  hime. 
 
 3.  Wc  have  an  account  of  the  place,  where  he  was  laid,  i.  e.,  at  the  rich  man's  gate  ; 
 perhaps  he  had  some  friends  that  brought  him  thither,  thongli  they  could  not  relieve  him, 
 yet  they  brought  him  to  an  house  where  one  dwelt  tliat  could  do  it. 
 
 4.  His  condition  :  he  was  a  beggar,  one  very  poor,  also  full  of  sores  may  be  such  that 
 were  not  only  painfid,  but  incurable. 
 
 5.  His  desire  :  wliich  shown  wherefore  he  was  brought  thither,  lie  wanted  food,  and  de- 
 sired not  the  best  and  rich  man  had,  "  but  only  the  crumbs  that  fell  from  his  table,"  he 
 would  put  him  to  no  charge.  '  Yet  we  find  not  tliat  he  had  so  small  a  favour  showed  him  ; 
 wicked  rich  men  will  sooner  feed  their  dogs  than  the  poor  saints  ;  some  men  are  without 
 any  bowels  of  pity. 
 
 ij.  It  is  said  "  The  dogs  came  and  licked  his  sores:"  these  churlish  animals  showed 
 more  kindness  to  poor  Lazarus  than  the  rich  man  ;  men  without  compassion  are  worse  than 
 dogs,  and  a  poor  child  of  God  meets  with  more  favour  from  one  of  the  worst  of  brutes  thaa 
 from  a  gracious  rich  man  ;  moreover,  let  us  note  that  God  can  cause  these  creatures,  that 
 iire  fierce  and  crael  in  their  nature,  to  show  kindness  to  such  that  he  loves,  a  child  ,o{ 
 as  a  ravin  fed  the  prophet.  ^^"4  "oTr,"* 
 
 Doct.     A  man  may  be  very  poor,  and  in  a  distressed  condition  as  to  the     i""'  i"  »  '»- 
 
 1  -.i-Vi  If  I'y-ij  slresseu  cou- 
 
 outward  man,  and  yet  be  m  the  love  and  Javour  ot  boa.  dition. 
 
 Hut  pray  note,  it  doth  not  follow  that  every  one  that  is  poor,  and  outwardly  distressed 
 is  by  the  Lord  beloved  ;  no,  no,  there  are  very  few  beggars  that  are  believers,  most  of 
 tins  sort  are,  it  is  thought,  the  worst  of  men  and  woman  :  for  where  they  truly  godly  in 
 such  a  laud  and  city  as  this  ;  certainly  God's  people  would  revive  them,  before  they  should 
 beg  from  door  to  door.  I  have  often  thought,  that  these  beggars  are  more  earnest  with 
 people,  for  the  relief  of  their  bodies,  tlian  many  good  people  are  with  God,  for  sucour  and 
 comfort  for  their  precious  souls.  [-.)  Moreover,  it  is  rare  that  any  true  believer  is  ex- 
 posed to  such  want  and  necessity,  as  poor  Lazarus  was  (or  such,  who  are  signified  by  him) 
 but  such  an  hour  possibly  hath  been,  and  may  be  of  common  calamity,  that  a  child  of  God 
 may  in  such  a  state  and  needly  condition. 
 
 Obj.     David  saith,  he  never  saw  the  righteous  forsaken,  nor  his  seed  begging  bread. 
 
 Answ.  1.  It  miglit  be  so  under  that  dispensation,  for  the  promises  of  the  old  covenant 
 were  earthly,  but  those  of  the  new  are  better  promised,  besides  there  was  not  to  be  a 
 beggar  in  Israel.  However  this  parable  shows  that  a  believer  maybe  poor,  and  in  great 
 necessity  as  to  beg.     And  now  to  proceed, 
 
 1.  i  shall  show  how,  or  by  what  means,  a  child  of  God  may  be  in  such  alow  and  poor 
 condition. 
 
 2.  Show  why  God  doth  suffer  some  of  liis  children  to  be  poor,  and  afficted  in  this  world. 
 
 3.  Show  how  the  poor  may  be  supported  under  tiie  poverty  and  distresses. 
 
 1.     In  the  negative,  it  is  not  through  idleness  after  tiie  man  is  converted.     How  some 
 nor  by  extravagant  or  riotous  hving ;  or  a  slothful,  an  idle,  or  a  riotous  course     "hifdren     ' 
 of  life  certainly  is  inconsistent   with  true  grace  :  the  ungodly  became  poor,     ™;;'^'-',Jf  {j^j^ 
 many  times  liy  gluttony,  drunkness,  uncleaness,  wasting  what  tliey  have  on     world, 
 harlots,  and  in  wicked  company,  mis-spemliug  their  time,  and  by  injustice,  which 
 provokes  God  to  blast  them  ui  all  they  have  or  do. 
 
 As  to  the  first,  this  must  be  granted,  that  divine  providence  disposeth  of  all  things  and 
 persons  in  this  neather  world,  it  is  God  that  maketh  rich,  and  that  maketh  poor  ;  all  is 
 done  either  by  his  permission  or  commission. 
 
 (L)  In  the  affirmative,  perhaps  some  believers  had  parents  who  were  very  and  not 
 poor,  being  able  to  put  them  to  trades,  nor  give  them  learning,  and  not  be  fit  or  capable 
 for  hard  labour,  they  might  and  so  by  this  providence  be  very  poor.    (2.)    Jloreover 
 
824  THE  rAUAr.LE  of  tiie  r.icn  m.vn  and  lazakus.  [sctpl. 
 
 suine  may  become  jioor  for  want  of  worldly  wisiluui  or  skill  to  manage  their  callings,  for 
 the  cliihlren  of  this  worLl,  in  this  respect,  are  ofttiiucs  wiser  than  the  children  of  light. 
 (3.)  Some  godly  Christians  become  poor  by  losses  anil  badness  of  trade  or  by  fire.  (4.) 
 By  thieves.  (5.)  Some  by  wicked  men  tlu'ough  fraud  and  injustice.  God  in  his  wise  pro- 
 vidence permits  such  things  as  these  to  befall  his  own  children  as  well  as  the  wicked,  but 
 always  it  is  designed  for  their  good.  We  know  not  by  what  means  the  person  here  re- 
 presented became  so  poor  as  to  beg.  (G.)  God's  people  are  sometimes  brought  to  poverty  by 
 persecution,  all  they  have  had  being  taken  from  them,  as  it  fairs  with  many  Protestants 
 now  in  France,  &c.,  and  with  many  but  a  few  years  ago  among  us  in  England. 
 
 Secondly,  Why  doth  God  suli'er  some  of  his  children  to  be  poor,  and  distressed  in  this 
 world  ? 
 
 "Why  God  Answ.     1.  It  may  be  th.e  Lord  sees  that  riches  would  be  hurtful  to  them, 
 
 of  hi"chi™^  riches  might  choke  them,  or  carry  away  their  hearts  from  God.  Agar  desired 
 'T°  •"  "th-       ^°^  riches  from  thence. 
 
 life;.  '      "  2.    It  may  be  to  show  to  all  that  the  happiness  consisteth  not  in  the 
 
 abundance  of  what  he  possesses  of  earthly  things. 
 
 3.  The  Lord  may  sutler  it  to  convince  the  ungodly  world  what  little  good  is  in  earthly 
 riches,  and  how  little  the  value  of  gold,  silver,  or  wordly  grandeur  ;  oven  no  more  than  we 
 do  a  bone  we  cast  to  dogs  he  gives  these  tilings  to  his  enemies  ;  the  great  Turk  lias  these 
 things ;  crowns  and  kingdoms  may  be  given  to  the  -vSlest  of  men. 
 
 4.  God  may  do  it  to  show,  that  as  he  himself  is  the  portion  of  his  own  children,  and 
 their  reward  is  above,  so  that  his  people  can  live  upon  him,  and  be  content,  though  they 
 are  outwardly  poor,  and  distressed  whilst  in  tliis  life. 
 
 5.  Moveover,  it  may  be  to  discover  the  sincerity  of  true  Christians,  and  to  convince 
 the  devil  and  wicked  men  they  follow  not  Christ  for  loaves  or  earthly  riches.  "  Doth 
 Job  fear  God  for  nought  ?"  Job  i.  9,  No,  as  if  Satan  should  say,  it  is  because  thou  hast 
 given  to  him  much  substance,  and  made  "A  hedge  about  him,  and  about  all  he  hath;  put 
 fiirth  thy  hand  and  take  all  away  from  him,  and  he  will  curse  thee  to  thy  face."  God  did 
 tjius,  and  Job  became  as  poor  and  distressed  as  Lazarus,  and  yet  he  held  fast  his  integrity  ; 
 he  is  the  same  Job  when  poor  and  full  of  sores  as  when  he  was  rich  and  honourable. 
 
 God  brino's  ^-  Likewise,  it  may  be  to  discover  to  themselves  and  others  the  excellency 
 
 yants  and  of  grace  ;  i.  e.,  faith,  love,  patience,  &c.  ;  how  do  these  graces  shine  forth  in 
 on  his  a  poor,  distressed,  and  afflicted  child  of  God  ;  this  was  one  reason  why  Job 
 
 theirVrac'^  ^'^^  brought  to  jioverty  and  misery  in  this  world.  How  is  faith  in  these  be- 
 lievers magnified  ?  They  rest  upon  God,  live  upon  Christ,  and  upon  the 
 promises  with  greatest  satisfaction,  being  content  with  their  condition  ;  "  Though  the  fig- 
 tree  shall  not  blossom,  neither  fruit  be  in  the  vine,"'  &c..  Hah.  iii.  17.  "  Yet  they  can  joy 
 in  the  Lord,  and  rejoice  in  the  God  of  their  salvation,"  ver.  18.  Moreover,  a  poor  Laza- 
 rus can  love  God  as  well  as  a  rich  Abraham.  Also,  how  doth  patience  shine  forth  hereby, 
 when  a  saint  under  the  greatest  poverty,  pains,  and  afflictions,  bear  up  with  a  composed 
 and  quiet  mind,  rejoicing  in  and  magaifyiug  God  in  the  want  of  all  things,  that  is,  of  all 
 earthly  things  and  comforts  whatsoever. 
 
 Some  saints  ^-  ^^  ^^i'  ^"^  ''^  ^^^^  ''^"^  ^''-"■'^'  "  '^^^  P°°''  J°^  ^^^'^  always  with  you ;"  why, 
 
 .are  poor  to       because  Christ  will  try  and  prove  the  rich,  and  see  whether  they  will  supply- 
 rlty  o'f  the'      the  wants  of  the  poor  out  of  love  to  him,  and  to  their  brethren  ;  riches  are    ~^ 
 '■'ci'-  not  given  to  God's  people  only  for  themselves  and  for  the  sake  of  their  chil- 
 
 dren,but  for  the  sake  of  God's  poor,  and  to  support  his  interest  in  the  world,  they  are  but 
 Christ's  stewards,  and  if  they  hand  not  out,  as  it  is  commanded,  they  will  have  a  bad  rec- 
 koning to  make  up  at  the  last  day. 
 
 Thirdly,  How  may  Christ's  poor  be  supported  under  their  poverty  and  distresses  ? 
 iiow  poor  1-  -^'y  considering,  that  they  are  made  poor  by  the  Lord's  hand ;  it  is  their 
 
 saints  may  Father's  good  pleasure  it  should  be  thus  with  them  ;  they  may  and  ought  to 
 ^wsuppor  -  g^y  ^^^jj^  ^^^jj,  g]|,ggg^^  Lord,  "  The  cup  my  Father  gnves  me  to  drink,  shall  I 
 not  drink  it  ?  I  am  not  brought  into  want  and  poverty  by  idleness,  nor  by  extravagant 
 living,  but  by  the  providence  of  God  my  heavenly  Father. 
 
 2.  By  considering,  it  hath  been  the  condition  of  many  choice  and  dear  children  of  God, 
 Job,  Peter,  John,  and  many  others,  though  the  first  had  been  very  rich,  yet  how  poor  was 
 he  made  ;  and  the  other  said,  "  Silver  and  gold  have  I  none,"  Acts  iii.  0 ;  nay,  our  Sa- 
 viour himself  was  very  poor,  had  nothing  to  eat,  but  what  was  given  to  him ;  hence  the 
 "  Good  women  muiistered  to  him ;  the  foxes  have  holes,  and  the  birds  of  the  air  have 
 nests  (saitk  he)  but  the  Son  of  Man  hath  no  where  to  lay  his  head,"  Matt.  viii.  20.    Also 
 
SERM.  XV.]      THE  PARABLE  OF  THE  RICH  M.VN  AND  LAZAKCS.  S25 
 
 when  tliey  sent  to  deraaml  tribute  of  l;im  it  appears  he  had  no  money,  but  sent  I'eter  to 
 take  a  piece  of  money  out  of  tlie  moutli  of  a  certain  fisli  to  pay  the  tribute,  Jlalt.  xvii.; 
 "  Thou;,'h  he  was  rich,  yet  for  our  sakos  lie  became  poor,"  2  Cor.  viii.  9.  My  brethren. 
 Is  it  not  an  honour  to  be  brought  in  tliis  respect,  into  the  like  condition  with  our  blessed 
 Lord  and  i\Iaster  ?  Therefore,  let  not  ministers  that  are  poor  be  troubled,  since  the  Lord 
 Jesus  liimself  was  maintained  by  the  people ;  and  also  seeing  God  hath  chosen  the  poor  of 
 this  world  to  be  his  ambassadors,  and  "  Hath  ordained  that  tlify  that  preach  the  gospel 
 shall  live  of  the  gospel,"  1  Cor.  ix.  14. 
 
 3.  Because  hereby  God  delivers  his  poor  saints  from  the  snares  which  at-     croatcr 
 tend  them  that  are  rich ;  though  it  cannot  bo  denied  but  many  cares  and     J^"),'^^*;^^,';^, 
 temptations  attend  poverty  ;  but  doubtless  not  so  many  as  attend  riches  ;  for     than  po- 
 our  Lord  never  said  "  Woe  to  you  that  are  poor,"  Luke  vi.  24,  but  he  hath     '"'"y- 
 pronounced  a  woe  to  them  that  are  ricli.     Neither  hath  he  said.  It  is  as  hard  for  a  poor 
 man  to  enter  into  the  kingdom  of  heaven,  as  it  is  "  For  a  camel  to  go  through  the  eye  of 
 a  needle,"  Matt.  xix.  24;  as  ho  hath  said  of  one  that  hath  great  riches ;  nor  doth  he  say 
 the  rich  receive  the  gospel :  no,  but  they  were  the  poor.     Again  it  is  said,  "  That  they 
 that  will  be  rich  fall  into  temptations,  and  a  snare,  and  into  many  foolish  and  hurtful 
 lusts,  which  drown  men  in  perdition  and  destruction,"  1  Tim.  vi.  9. 
 
 4.  By  considermg  that  the  poor  saints,  though  they  "  Have  nothing,  yet  possess  all 
 things,"  2  Cor.  vi.  10.  • 
 
 Quest.  How  can  they  be  said  to  possess  all  things  ?  ""v'lr^pos- 
 
 Ausw.  1.  Because  they  have  all  things  wliicli  God  gives  them  without  a     ^ess  all 
 
 curse,  '•  The  curse  of  God  is  in  tlie  house  of  the  rich  ;"  if  they  are  ungodly     "'"'Es- 
 
 they  possess  a  cm-se  with  their  riches. 
 
 2.  Because  poor  believers  have  all  things  they  have  sanctified  to  them  it  is  not  only 
 without  a  curse,  but  it  is  with  a  blessing,  it  is  sanctified  ;  "  A  little  that  a  rigliteous  man 
 liath  is  better  than  the  revenues  of  many  wicked,"  Prov.  xv.  IC.  And  again  (saith 
 Solomon)  "  Better  is  a  little  with  the  fear  of  the  Lord,  than  great  treasure  and  trouble'Nvith 
 it.  Better  is  a  little  with  righteousness,  than  great  revenues  without  right,"  Prov.  xvi. 
 8.     Poor  saints  have  all  in  quality,  though  not  in  quantity. 
 
 3.  Tliey  have  all  things  in  promise,  they  possess  all  things  by  faith,  "  Godliness  is  pro- 
 fitable unto  all  things,  having  tbe  promise  of  the  life  that  now  is,  and  of  that  which  is  to 
 coine,"  1  Tim.  iv.  8.  •  ,        i.  i  •  1 1 
 
 4.  They  have  all  things  that  have  any  substance  in  it,  all  the  vast  nches  of  tins  worUl 
 are  but  a  shadow,  and  pray  what  hath  he  that  hath  a  shadow  ?  See  what  Christ  saitli, 
 "  That  I  may  cause  those  that  love  me  to  inlierit  substance,  and  I  will  fill  their  treasures," 
 Prov.  viii.  21.  They  possess  all  things  that  are  truly  good,  and  hath  substance  in  them, 
 and  therefore  possess  all  things. 
 
 5   Because  they  have  Christ,  and  he  that  hath  Christ  hath  all  things,  "  All  are  yours, 
 ye  are  Christ's,  and  Christ  is  God's,"   1  Cor.  iii.  22,  23.     They  have  all  things  that  are 
 best,  or  what  God  esteems  good  things,  riches  that  God  so  calls,  and  honours     2ic  that 
 wliich  are  honours  in  his  esteem  ;  if  a  man  have  much  gold,  silver,  pearls,  and     i^f^^.^J^I,^. 
 precious  stones,  must  he  have  also  abundance  of  dung,  or  else  hath  he  not     ges^-th  ail 
 all  things  ?  no,  he  values  not  that  worth  anything ;  so  a  believer  having    """s=- 
 Christ,  and  gold  tried  in  the  fire,  precious  stones,  and  pearls,  he  values  not 
 tliose  cartdoads  of  dirt  wliich  wicked  men  boast  of.  ,         n    t  t 
 
 0  Because  they  want  no  good  thing,  neither  shall  they,  but  they  must  leave  Go<l  to 
 judc'e  in  the  case,  for  they  may  want  many  good  things  iu  their  own  judgment,  ^v•l)lch 
 God  sees  would  be  hurtful  to  them.  "  Tlie  Lonl  will  give  grace  and  glory,  and  no 
 good  thinf  will  he  withhold  from  them  that  walk  uprightly,"  Psal.  Ixxxiv.  11. 
 
 7  They  are  heirs  of  all  things  ;  "  Heirs  of  God  and  joint-heirs  with  Christ, '  Rom.  viii. 
 17  "  He  that  overcometh  shall  inherit  all  things,"  liev.  xxi.  7.  Nay,  he  now  posses- 
 seth  all  things  in  his  head.  We  possess  all  things,  even  the  glory  of  heaven  in  Jesus 
 Christ  he  hath  possession  of  all  things  for  us,  and  we  possess  tliem  m  lum;  and  at 
 death  we  shall  actually  be  possessed  of  all  things  ourselves.  Moreover,  poor  Uhevere 
 shall  be  rich  when  the  wicked  shall  be  poor  ;  wo  shall  have  all  things  at  deatn  il  we  die  m 
 Ciirist ;  when  the  wieke.l  will  not  have  one  penny,  for  they  all  die  beggars,  they  carry 
 nothing  out  of  the  worW  with  then,  but  wrath  and  a  guilty  conscience. 
 
826  THE    PAEABtE    OF    THE    TJCH    MAN   AND   LAZAEUS.  [sUPPL. 
 
 SERMON    XVI. 
 
 And  it  came  to  pass  thai  the  hec/cjar  died,  and  was  carried  by  the  ant/els  into   Abraham's 
 bosom  ;  and  the  rich  man  also  died," — Luke  xvi.  22. 
 
 1.  Note,  Lazarus  died.     Aud, 
 
 2.  He  was  carried  into  Abraliam's  bosom,  i.  e.,  into  heaven ;  even  into  the  bosom  of 
 Jesus  Clirist ;  "  He  was,"  &c.,  that  his  soul. 
 
 3.  We  liave  an  account  of  tliera  who  carried  him,  and  thej'  were  angels ;  not  one  angel, 
 but  angels  ;  as  multitude  of  angels  encamp  about  the  saints,  and  minister  to  them  while 
 they  Hve  (Heb.  i.  14.)  so  an  host  of  angels  carry  the  soul  of  a  believer  when  he  dies  in  tri- 
 umph through  the  air  (the  region  of  devils)  into  heaven,  which  no  doubt  is  no  small  cause  of 
 rage  in  those  evil  spirits,  but  they  cannot  prevent  it.  "  Into  Abraham's  bosom,"'  Abraham 
 was  a  type  of  Christ,  but  it  may  be  not  only  called  Abraham's  bosom  simply  from  thence  but 
 because  the  covenant  of  grace  was  renewed  with  him,  and  he  believed  iu  God  ;  and  Christ, 
 therefore,  would  have  all  know  that  his  soul  was  in  heaven,  whither  likewise  all  the  souls 
 of  his  true  spiritual  seed  (who  depart  this  life)  go  at  death,  and  perhaps  to  show  also  that 
 there  was  another  covenant  made  with  Abraham's  natural  seed  as  such  ;  and  that  some  of 
 that  sort  (or  who  were  in  that  covenant)  may  go  to  hell.  For  this  rich  man  represents  one 
 of  Abraham's  seed  according  to  the  flesh  (or  one  of  the  Jewish  church  and  nation). 
 
 "  The  beggar  died  and  was  carried,"  &c. 
 
 Note,  The  soul  here  bears  the  name  of  the  man,  so  Paul  saith,  "  I  desire 
 The  soul  to  depart,  and  be  with  Christ ;"  and  again  (saith  he)  "  While  we  are  at  home 
 bears  the  in  the  body  we  are  absent  from  the  Lord,"  Phil.  i.  23.  That  is,  while  our 
 the'man.or'^  souls  are  in  our  bodies  and  when  we  die  [we]  viz.,  Oui'  souls,  "  Are  present 
 reijresents  with  the  Lord,"  2  Cor.  5.  So  our  Saviour  said  to  the  penitent  thief,  "  This 
 person.  'lay  tlwu  (that  is,  thy  soul)  shall  be  with  me,"  (that  is,  with  my  human  soul) 
 
 in  paradise.  The  soul  is  the  inhabitant,  the  body  the  house  in  which  it  dwells. 
 "  For  we  Icnow,  if  our  earthly  house  of  this  tabernacle  were  dissolved,  we  (that  is,  our 
 souls)  have  a  building  of  God.  an  house  not  made  with  hands,  eternal  in  the  heavens,"' 
 2  Cor.  V.  1.  The  body  is  the  cabinet,  the  soul  is  the  jewel ;  and  it  being  the  chiefest  and 
 most  noble  part  of  man  it  bears  the  name  of  the  whole  person,  or  of  the  man. 
 
 There  are  four  propositions,  I  purpose  briefly  to  touch  upon. 
 
 Doct.  1.  That  both  rich  and  jioor  must  die. 
 
 Doct.  2.  That  death  is  a  great  blessing  to  every  godly  man,  or  that  a  believer  is  happy 
 at  death. 
 
 Doct.  3.  That  there  is  a  vast  difference  between  the  state  of  the  godly  and  ungodly  at 
 death. 
 
 Doct.  4.  That  the  souls  of  all  men  are  immortal,  and  at  death  go  either  to  heaven  or 
 to  hell. 
 
 To  the  first. 
 
 1.  All  men  must  die :  death  is  a  debt  all  must  pay,  the  rich  as  well  as  the  poor  ; 
 though  men  live  long,  yet  they  die  ;  the  noble  as  well  as  the  ignoble.  Matheuselah 
 "  Lived  nine  hundred  si.xty  and  nine  years,  and  ho  died,"  Gen.  v.  27  ;  the  oldest  must  die, 
 and  the  strongest  also  ;  Sampson  was  a  mighty  man  for  strength,  but  he  died  :  the  wise 
 also  die.  "Wise  men  die,  likewise  the  fool."  "  What  man  is  he  that  liveth,  and  shall 
 not  see  death,  can  he  deliver  his  soul  from  the  hand  of  the  grave,"  Psal.  l.'LX.>dx.  48. 
 Kings  die  as  well  as  peasants ;  Caesar  rides  in  triumph  one  day,  and  the  next  day  stabbed 
 to  death.  Alexander  that  conquered  the  world  was  conquered  by  death.  Nay,  grace 
 itself  exempts  no  man  from  death  ;  the  righteous  die  as  well  as  the  wicked,  "  The  righte^ 
 ous  perish,  and  no  man  layeth  it  to  heart,"  Isa.  Ivii.  1.  "  The  fathers,  wliere  are  they  ? 
 and  the  prophets  do  they  live  for  ever  ?" 
 
 •\vi  T        all         Quest.  Why  must  all  die  ? 
 
 men     rrmst         Answ.  Because  all  have  sinned,  death  entered  into  the  world  by  sin,  though 
 changed.    ^     ^^  is  no  curse  to  beUevers,  hut  by  sin  all  became  subject  to  death,  that  which 
 is  mortal  must  die  or  be  changed. 
 
 2.  Because  "  It  is  appiiinted  for  men  once  to  die  :"'  the  decree  is  past  upon  all,  "  Dust 
 thou  art,  and  unto  dust  thou  shalt  return,"  Heb.  ix.  27. 
 
 a.  A  godly  man  dies  as  a  demonstration  of  God's  great  love  to  him,  because  this  life 
 
SERM.   XVI.]  THE   PARABLE  OF  THE    RICH   MAX   AXD  LA/UKL^.  '^-^ 
 
 exposeth  the  saints  to  many  sorrows.  Poor  Lazarus  hero  ha.l  ^^ 'j^^l/l'J'f '^^^j;,'^^'^'; 
 wav  i  e  bv  aeatli  thev  are  freed  of  all  misery  ;  also  a  gu.Uy  man  Jibn  hat  Ool  may 
 rdfe  his  bo  V  0  'lo  y  ■-  It  is  sown  in  dishonour,  but  shall  be  raised  to  glory,  and  shal 
 be'ad  iUti  Christ-;  glorions  bo.ly,"  Phil.  U.  31.  The  wicked  l''--^  ^-; ^"^if '^ 
 as  an  act  of  God's  wrath  ;  he  cuts  them  off  sometimes  that  hey  may  be  no  more  a  plague 
 to  his  chosen,  and  dishonour  to  his  majesty,  nor  a  curse  to  the  c'-ea Uon. 
 
 Doct.  ■>.  Death  is  a  blessing  to  believers,  or  a  godly  man  is  happy  at  death 
 
 I"  B^a^death  puts  an  end  to  all  their  miseries,  sorrows,  and  troulje  ;  La^us  w^ 
 poor  and  distressed,  but  death  puts  an  end  to  all  his  misery.     All  the  godly     D-th__^,.  a 
 
 r  the  godly 
 
 '^li?  The  7Z  Ss  them,  they  are  reproached,  hated,  and  ^rseco^d  in  tb.  j^ 
 (■\  Sinners  "i-ieve  and  vex  their  souls,  the  sins  of  the  wieked  are  the  so  low  ot  tne 
 ig  teous  sucf  that  truly  love  God  cannot  but  be  grieved  to  --y^^X^^T^ 
 ih  The  evil  and  scandalous  lives  of  professors  is  no  small  afflic  ion  to  'hem^  i\  ay 
 walk  of  whom  I  have  told  you  often,  and  now  teU  you  weeping,  they  are  cnem  es  to  tl^ 
 crisofiS"  Phil,  iii  Irf.  (4.)  Their  own  sins,  and  the  corruptions  of  heir  ow-n 
 Wsni^k^  them  mourn,  groan.^ni  to  cry  out.  "  0  wretched  -^^^-^^  J^  W 
 Satan  -dso  ereatly  distresses  them  by  his  continual  temptations.  (0.  Moreov  ei  t  leu  o\v u 
 Se7nLv  mes)add  great  sorrow  to  them.  [7.)  Besides,  worldly  care  and  losses 
 StdilTai^ten^^^^^^^  greatly  atUict  them.  (S.)  Likewise  God  o  ttimes  Ihides  his  face 
 from  them,  but  of  all  those  evils  and  sorrows  they  are  treed  at  death. 
 
 '>  Thev  are  not  only  happy  at  death,  in  respect  of  negative  good,  oi  in  respect  ol  tue 
 evib  f  f^m  but  tl'y  .wke  then  of  positive  good  also  ;  the^r  --^^  f,  j;;;!VwS 
 go  to  Christ.  0  what  a  place  is  Paradise  ?  and  what  joys  are  at  God's  right  hand  ?  ^\  hat 
 ic  it  to -spp  and  behold  and  be  with  Christ  ?  .  ,,        , 
 
 Moreover'h  ir  toies  have  sweet  and  quiet  rest,  they  fall  asleep  in  Jesus.  "  L  ess^ 
 are  the  Xd  that  die  in  the  Lord,  yea,  saith  the  Spirit,  that  they  may  rest  fiom  their 
 labour."  Rev.  xiv.  13. 
 
 The  rich  man  also  died  and  was  buried.  ,        .  ,  i       ,„.  *i,,.„™n 
 
 We  read  not  of  Lazarus's  burial,  he  was  buried  too,  but  with  no  ponip  ;  '  ;^^^-  ^h  °wn 
 into  some  hole  or  another.     But  observe  what  is  said  m  the  next  p la     ol  the    u    man. 
 
 "  And  in  hell  he  liit  up  his  eyes,  being  m  torment."     And  this  bung=  me  to  tlic  next 
 
 ^' Doct 'There  is  a  great  difference  between  the  death  state  of  the  godly,  and  of  the 
 wicked  at  death.     A  little  to  open  this,  „    .    .,        •  , ,.  i  „„„  .  the  nno  ihea 
 
 1.  Consider  a  godly  man  dies  in  Christ,  the  ungodly  in  the  wicked  one  ,  the  ono  dies 
 in  a  state  of  grace,  the  other  dies  in  his  sins.  ,.  .  ,    ,        ^■ 
 
 2  The  wkked  are  forced  from  hence,  against  their  will;  The  ^^'ckecl  are  imea 
 away  satth  Solomon)  in  his  wickedness,"  Prov.  ^'iv- 32  ;  but  the  godly  willingly  yield 
 tl.emselves  UP  to  death  :  "  I  would  not  hve  always,"  saith  holy  Job.  ,,.•,„, 
 ''T  Hi  wTcked  are  dliven  away  from  their-  friends,  from  their  houses,  f^mn  'eir  jhe^ 
 from  their  vain  comforts,  and  that  day  they  die  their  hope  perishes,     fheir  souls  a  e 
 
 led  m  torn  out  oniieir  bodies,  and  cast  inU.  hell,  but  the  soul  of  a  godly  man  goes  to 
 Chrii"  Having  (saith  Paul)  a  desire  to  depart,  and  be  with  Christ.'  the  soul  ot  a  be- 
 lidvi.r  k  lint  driven  away;  no,  he  desires  to  be  gone.  .  , 
 
 3  My  br  t  re..rsde;th  putsan  end  to  all  a  godly  man s  sorrows  (he  being  frd 
 
 thLy  being  eternal,  so  the  sonws  of  the  other  at  death  will  never  end.  they  being  alw 
 
 '''5"'n,e  one  is  blessed  in  death,  and  the  other  cursed  ;  the  one  falls  into  a  sweet  «.id 
 ouie't  sleep"  tLotherbto  a  troublesome  one  ;  for  though  his  spirit  hath  none,  but  ,s  in 
 
 ^'S "r  Tlia:^l::S  r^t-^rrS-leath  goes  either  to  heaven  or  hell. 
 1    This  I  shall  prove.     2.  And  then  apply.  . 
 
 l"  I  shall  prove  the  soul  is  immortal,  by  plain  texts  of  scripture. 
 
 t  ?lS^rSr^^y  text.  Lazarus-s  soul  went  to  heaven  when  he  died,  and  U.e 
 
628  THE   PAYABLE   OF   THE   KICH   MA^^   AND    LAZAEUS.  [sUPPL. 
 
 soul  of  the  rich  man  went  to  hell,  therefore  the  souls  of  all  men  at  death  go  either  to 
 Leaven  or  hell. 
 
 Object.  But  this  is  a  parable,  and  what  can  you  prove  from  lience  ? 
 
 Answ.  To  deny  that  the  soul  of  Lazarus  went  to  heaven  when  he  died,  or  that  tlie  soul 
 of  the  rich  man  went  to  hell,  is  in  eft'eet  to  say  this  parable  is  a  fable,  and  so  cast  con- 
 tempt upon  our  Lord  Jesus  Christ.  For  though  parables  are  not  so  argumentative  as  other 
 scriptures,  and  matters  of  controversy  cannot  so  clearly  be  decided  from 
 of  ""'nn'^bf'  tli6ii>  y^^  ™^y  '^^'6  not  infer,  from  the  parable  of  the  pearl  of  gi-eat  price, 
 arc  argiimen-  that  Christ  and  the  grace  of  Christ  is  exceeding  precious,  or  of  great  worth  : 
 tative.  j^jjj  £^.|^jjj  jjjg  gj-a^iu  of  mustard  seed,  that  the  gospel-chm-ch  was  small  at 
 
 first,  &c. 
 
 Jly  brethren,  that  wliicli  is  one  main  design  of  our  Saviour  in  speaking  of  a  parable, 
 we  may  strongly  argue  from,  and  draw  as  concluding  and  as  strong  inferences,  or  argu- 
 ments from,  as  from  other  scri])turc.  Now  (as  I  have  showed)  one  mam  design  of  our 
 Lord  in  speaking  this  parable  was,  to  show  the  hapjiy  state  of  believers  (though  poor  and 
 distressed  in  this  world)  at  death  in  regard  their  souls  go  immediately  to  heaven ;  and 
 also  to  discover  the  fearful  state  of  all  wicked  rich  men  at  death,  because  then  their  souls 
 go  to  hell,  or  to  a  place  of  torment ;  and  this  being  so,  it  proves  this  truth  as  fully  as  if 
 it  had  been  a  history,  or  matter  of  fact  in  respect  of  two  particular  persons. 
 
 Object.  We  will  grant,  it  shows  the  state  of  good  and  bad  men  at  the  day  of  the  re- 
 surrection. 
 
 Answ.  Our  Saviour  speaks  only  of  the  state  of  both  these  persons  spoken  of  at  death, 
 and  not  one  word  of  the  resurrection. 
 
 2.  Besides,  according  to  the  purpose  and  design  of  our  Lord  herein,  it  evident  that  he 
 shows  when  the  rich  man's  soul  was  in  hell  ho  had  five  bretliren  living  upon  the  earth, 
 who  had  also  the  means  of  grace  afforded  unto  them,  "  They  have  ;\ioses  and  the  prophets 
 let  them  hear  them."  Certainly  all  believe  that  after  the  general  resurrec- 
 ■*■  Pi'"?' t"x?^  tion,  there  will  be  no  more  any  means  of  grace  afforded  to  any  wicked  men, 
 of  scripture,  but  that  all  will  be  swallowed  up  either  in  an  eternity  of  joy,  or  of  sorrow, 
 the'  oui^^is  Another  text  which  proves  this  great  truth  is  that  of  Solomon, 
 immortal.  "  Then  shaU  dust  return  to  dust,  and  the  Spirit  unto  God  that  gave  it," 
 
 Eccl.  xii.  7. 
 
 It  appears  from  hence,  at  death  the  soul  is  actually  separated  from  the  body,  and  goes 
 to  God  to  be  disposed  of,  as  he  sees  good ;  either  to  be  sent  to  joy  or  sorrow. 
 Again,  he  says,  "  The  Spirit  of  a  lieast  goes  downward  to  the  earth,  but  the  spirit  of  a 
 man  goes  upward."  Also,  take  that  concerning  the  soul  of  the  child.  "  And  he  cried  to 
 the  Lord,  and  said,  0  Lord  God,  I  pray  thee  let  this  child's  soul  come  into  him  again. 
 And  the  soul  of  the  child  came  into  him  again,  and  he  revived,"  1  Kings  xvii.  21,  22. 
 Another  text  is  that  of  our  Saviour,  "  Fear  not  them  which  l;ill  the  body,  but  cannot  kill 
 tiie  soul,"  Matt.  x.  28.  If  the  soul  was  mortal,  man  might  kill  it ;  hut  man  cannot  kill 
 the  soul,  therefore  it  is  not  mortal,  but  immortal.  Moreover,  that  which  Paul  saith  in 
 2  Cor.  v.  1,  G,  8,  "  For  we  know  that  if  ouv  earthly  house  of  this  tabernacle  were  dissolved 
 we  have  (that  is,  our  souls  have)  an  house  not  made  with  hands,  eternal  in  the  heavens." 
 
 Object.     The  apostle  here  refers  to  the  resurrection  of  the  body  at  the  last  day. 
 
 Answ.  He  speaks  liere  of  the  state  of  the  soul  when  the  body  is  dissolved,  and  lies  in 
 its  dusty  crumbs,  not  when  it  shall  be  raised  again.  And  from  hence  he  adds,  "  There- 
 fore we  are  always  confident,  knowing  that  whilst  we  are  at  home  in  the  body,  we  (that 
 is,  our  souls)  are  absent  from  the  Lord,"  2  Cor.  v.  G.  For  further  proof  read,  "  For  me 
 to  live  is  Christ,  and  to  die  is  gain,"  Phil.  i.  21.  He  doth  not  say  to  me  to  rise  again  is 
 gain,  but  to  die,  or  when  I  die  death  will  be  gain  to  me.  And  from  hence  he  adds,  "  Hav- 
 ing a  desire  to  depart,  and  to  be  with  Christ,"  ver.  23.  Compare  this  w'ith  that  of  the  pro- 
 mise of  our  Saviour  to  the  penitent  thief,  "  I  say  imto  thee,  this  day  thou  shalt  be 
 with  me  in  paradise,"  Luke  xxiii.  43.  And  to  these  scriptures  I  miglit  add,  2  Cor.  xii.  1 ; 
 1  Pet.  iii.  19,  20 ;  Heb.  xii.  23. 
 
 Secondly,  I  shall  proceed  to  lay  down  several  argimients,  further  to  confirm     jj^,^  ,],j 
 this  comfortable  truth.  But  let  this  be  considered  before  I  proceed  ;  viz.  That     -""ui  ^''ox- 
 by  immortal,  I  do  not  mean  simply  and  absolutely  the  soul  in  its  own  nature 
 is  iramorlal ;  or  had  a  being  from  everlasting.     No,  for  in  this  sense,  God  alone  is  immor- 
 tal, or   "hath  immortality,"    1  Tim.  vi.  10.      But,  by  being  immortal,  I  mean,  it  was 
 created  so  ;  God  hath  bestowed  immortahty  upon  the  souls  of  all  men,  that  they  die  not, 
 they  cease  not  to  live,  nor  shall  be  reduced  to  nothing  (or  nnuihilated) ;  the  soul  being  a 
 
SEKM.  XVI.]      THE  PARABLE  OF  THE  RICH  MAN  AND  LAZARUS.  829 
 
 pui-e,  simple,  immaterial  thing,  or  an  unmixed  being,  where  there  is  no  cnmpo-  Mr  riaTci. 
 sition  or  mixtiue  found  (saith  one),  no  death  or  aiss.ihition  can  follow.  Ihc  very  being  of 
 the  soul  is  life,  and  it  is  also  the  vital  principle  of  the  body. 
 
 Armi      1      If  the  soul  of  man  be  a  simple,  spuitual,  immaterial  and  an     Areumcnt. 
 unmixed  being,  not  compounded  of  matter,  as  all  mortal  creatures  are,  the    P-;-;;'«^if„ 
 soul  is  immortal ;  but  such  is  the  being  of  the  soul.    I'.igo,  aU  muxed  bodies      j,  immortal. 
 or  creatures  that  come  under  the  power  of  dissolution  are  mortal ;  matter  and 
 mixtures  (say  learned  men)  are  the  doors  at  which  death  enters  naturally  upon  all  such 
 creatures  •  all  matter  hath  its  limits,  bounds,  an,l  just  measure  beyond  which  it  canuut  be 
 extended  'fsaith  reverned  Flavel)  but  the  soul  is  boundless,  and  its  appetitions     on^thc  suui 
 infinite  ;  it  rests  not,  but  in  the  spiritual  and  infinite  being,  God  alone  being    »•    ; 
 its  adequate  object,  and  able  to  satisfy  its  desires,  which  plainly  proves  it  to  be  spiritual 
 immaterial,  and  a  simple  being.     (1.)     It  is  void  of  any  prine.ple  ot  corruption  in  itself 
 (2.)    It  is  not  liable  to  any  stroke  of  death,  by  any  adverse  power  without  itself.     1.    it 
 cannot  be  liable  to  death  from  any  seeds  or  principles  of  corruption  within  itsel  .     The  spi- 
 rituaUty  and  simplicity  of  the  soul  admits  of  no  corruption.  _  Nor  is  it  liable  to  death  by 
 any  adverse  power  without  itself;  no  sword  can  touch  it,  no  instrument  of  death  can  reach 
 
 it,  therefore  it  is  immortal.  .,     ,    i         i  • .     dratirw"' 
 
 \rcii    2    If  the  soul  at  death  be  actually  separated  from  the  body,  and  in    ,„,„,,,,5  ,„ 
 that  s°  parated  state  goes  upwards  to  God  that  gave  it,  it  is  immortal ;  (but     Ood^thut 
 this  the  text  before  cited  plainly  proves,  Eccl.  xu.  7)     Theretore,  the  soul  is 
 immortal;   tlie  body  goes  one  way,   the  soul  another;  the  body  re  urns 
 to  the  dust,   the    soul   goes  to    God;    the  body   being   made    of  the   earth  returns 
 0  earth     but   the  soufproceeding  from  God,   who  is   called  the   Father   of  spu-i   . 
 it  bein"  created  of  God,  and  infused  into  the  body,  that  goes  to  God  that  gave  it, 
 or  upward  ;    whereas  the  spirits  of  beasts  go  downward,  and  though  the  souls  of  the  ^Nick- 
 ed  go  to  God,  or  go  upwards,  yet  not  into  the  thn-d  heavens  ;  (tor  no  unclean    hu^  .an 
 enter  into  that  plaice)  but  go  into  some  inferior  part  of  heaven  where  God  may  i^    sou 
 tence  against  them,  and  send  them  to  prison.     God  (saitli  one)  is  not  so  in  the  Unrd  hea 
 vens.  that  he  hath  not  a  glorious  presence  in  the  lower  heavens  ;  if  this  be     vs,.d»wur.h 
 not  so  how  could  Satan  appear  before  God,  as  is  mentioned  when  he  accused 
 S     If Tierefore,  the  sod  died  or  slept  with  the  body  it  could  neither  be  said  to  be  se- 
 parated from  the  body,  nor  to  go  another  way,  and  not  whither  the  body  returns. 
 
 Ar^u      3      If  "odly  men  at  death  commended  their  souls  or  spirits  unto     Oodiy  mjn 
 God  nraving  the  Lord  to  receive  them,  then  they  are  immortal ;  but  godly     ^"^.^  ^^..^jj, 
 men'  have  done,  and  always  do  this.     Ergo,  the  soul  or  spirit  is  immortal,     to  Ood  ut 
 •    "  \nd  Stephen  calling  upon  God,  and  sajing.  Lord  Jesus  receive  my  bpirit 
 
 A^ts  vii  09  Moreover,  the  very  same  thing  our  Lord  Jesus  Christ  did  himself,  "And 
 when  Jesus  had  cried  with  a  loud  voice  he  sai.l;  Father  into  thy  hand.  I  commend  my 
 5rit,"  Luke^xxiii.  40  ;  that  was  his  humau  soul,     "  For  he  was  made  like  unto  us  in  all 
 
 things,  sin  only  excepted."'  ^i    •    t    r„„ 
 
 Arcru     4    If  the  souls  of  men,  in  their  separated  state  from  their  _  bodies,    Ai,^n,«n's 
 are  either  in  joy  or  misery  they  are  immortal ;  but  the  souls  of  men  in  their     „^.„t,;, 
 
 a^ied  state  tVom  theii-'bod/ are  either  in  joy  or  miseiy.     Ergo,  he  souls     y^r.... 
 of  men  are  immortal.     That  the  soul  is  separated  from  the  body  ^t  'leath  I  ^_ 
 
 have  proved  ;  and  that  the  souls  of  the  just  are  m  a  state  of  joy  at  death  is  cMdeiit         i 
 saJto   hee     his  day  thou  shalt  be  with  me  in  Taradise."     Our  Lord  in  these  words  an- 
 swe  s  this  poo   sinners  desire.  "  Lord  remember  me  when  thou  coniest  into  thy  king,loj« 
 Ld  e  XX  i  42  43.     Here  he  discovered  his  faith,  he  believed  Christ  was  the  bon  o  G.>d 
 an    tl'a  le  won  d  in  an  hour  or  two  be  in  his  kingdom,  i.  e.,  in  heaven  ;  and  also  showed 
 he  bih^-ed  he  was  the  true  Saviour,  and  one  able  to  save  him  ;  and  now  our  Lord  assured 
 L  tint    Int  very  day  [He]  (that  is  the  soul  of  this  believing  criminal)  should  be  wi  1. 
 nin  mi      sc    Mda^of  delight  and  ph.asure,  viz.,  the  third  heaven  ;  n„t  Iha   only 
 Isrouir  rwith  him  in  ids  kingdom,  when  he  cemes  again  the  second  time,  but  that 
 vervdav  his     ml  should  be  with  the  s.ml  cf  our  Lord  in  heaven;  I  know  some  (who 
 abuse  ^dstxt^y  Christ  .aid  to  him  that  day,  or  made  a  promise  t„  him  that  day,  that 
 he  4o       -me  tim^  or  another  be  with  him  in  paradise.     What  will  not  men  do  to  pn.p 
 UP  ;..    ronm's  opinion,  mind  the  comma,    "  I  say  to  thee,  tins  day  t^iou  shalt  be  wi  h 
 1  "  &       And  frim  hence  1  infer,  if  the  soul  of  one  believing  and  godly  person  goes   o 
 Christ  at  death    then  the  souls  of  all  godly  persons  go  to  Christ  at  death.     lor  as  the 
 sioftie  penitent  thief  went  U>  heaven  at  death  so  also  did  the  soul  of  Lazarus,  and  so 
 th    soul   of^a  1  behevers.     And  as  the  soul  of  the  wicked  rich  man  at  death  v.nt  to  hcU, 
 
830  THE   PAKABLE   OF  THE   RICH   MAN   AND   LAZARUS.  [SUPPL- 
 
 or  to  a  place  of  torment?,  so  do  tlie  souls  of  all  wicked  men  at  death  go  to  hell  also. 
 
 Argu.  5.  If  men  cannot  kill  the  soul  of  man  it  is  immortal ;  but  men  cannot  kill  the 
 soul.  Ergo,  the  soul  of  man  is  immortal.  See  what  our  Lord  saith,  "  Fear  not  them 
 Men  cannot  '«'hicli  kill  the  body,  but  are  not  able  to  kill  the  soul,"  Matt.  x.  28.  Were 
 kiUtiie  soul,  the  soul  mortal,  he  that  killeth  the  body  kills  the  soul  also,  even  the  whole 
 man  ;  but  men  are  not  able  to  Idll  the  soul.  Besides  this,  our  Lord  spake  to 
 encourage  us  not  to  fear  bloody  persecutors  ;  because  though  they  may  put  an  end  to  our 
 natm-al  lives,  yet  our  souls  being  immortal  (they  being  not  able  to  kill  them)  they  live  ; 
 and  the  very  moment  we  lose  our  lives  our  souls  are  with  Christ  in  heaven. 
 
 Obj.     If  any  should  say  our  Lord  means  that  men  caunnt  kill  the  soul  for  ever. 
 
 Answ.  1.  Answer,  in  that  sense  they  cannot  kill  the  body,  for  the  body  shall  live 
 again  ;  our  Lord  speaks  not  of  the  fuliu-e,  but  of  the  present  state  of  the  body  and  soul 
 or  what  the  state  of  the  one  and  the  other  is  at  death. 
 
 Ai-gu.  6.  "  If  every  one  that  believes  in  Jesus  hath  everlasting  life  in 
 AU  true  iM.  ],j^j_  j^^j  gjj^u  ^^Q^_  gge  death  (I  mean  eternal  hte  in  the  seed  and  principle  of 
 thJTeei/of  it),  then  the  soul  is  immortal;  but  every  one  that  truly  believes  in  Jesws  Christ 
 TnYhd'r  souls  ^^^^^  everlasting  life  in  him,  the  seed  or  principle  of  it,  and  shall  not  see  death, 
 now.  Ergo,  The  soul  is  immortal.     "  He  that  believeth  on  the  Son,  hath  everlast- 
 
 ing life,"  John  iii.  SG.  "  And  this  is  the  record  that  God  hath  given  us, 
 even  eternal  life,"  &c.  1  John  v.  1 1 ,  12.  "  That  ye  may  know  ye  have  eternal  life.  No 
 murderer  hath  eternal  life  abiding  in  him,"  1  John  iii.  15.  A  true  believer  hath  eternal 
 life  abiding  in  him,  because  he  hath  the  eternal  Spirit  in  his  soul,  and  it  abides  in  his  soul 
 for  ever.  Now,  if  this  vital  principle  abides  in  the  soul  for  ever,  the  soul  lives,  and  abides 
 for  ever  in  life,  only  not  as  being  immortal  (for  so  it  was  before)  but  in  a  state  of  eter- 
 nal life  also,  which  proves  the  soul's  immortality  and  final  perseverance.  "  This  is  the 
 bread  that  came  down  from  heaven,  that  a  man  may  eat  thereof  and  not  die,"  John  vi.  50  ; 
 "  He  that  eatetli  of  this  bread  shall  live  for  ever,"  ver.  58.  Our  Lord  must  speak  either 
 of  the  soul  or  of  the  body  ;  of  the  body  he  speaks  not.  "  The  body  dies  because  of  sin,  but 
 the  Spirit  is  alive  because  of  righteousness,"  Eom.  viii.  10.  As  the  soul  lives  a  life  of  gi-ace 
 here,  and  hath  a  title  to  eternal  life  by  Christ's  righteousness,  so,  the  Spirit  being  in  the  soul 
 of  a  believer,  his  soul  lives  for  ever  in  a  state  of  eternal  life,  or  life  of  joy.  The  Spirit  being 
 that  "  living  water  in  the  soul,  springing  up  unto  everiasting  life,""  John  iv.  14.  The  Spirit 
 of  God  abiding  in  the  soul  of  a  believer,  as  a  principle  of  eternal  life,  proves  the  soul  is  im- 
 mortal. For  if  there  is  no  separation  of  the  Spirit  from  the  soul,  but  that  he  makes  his  co- 
 liabitation  there  for  ever,  then  the  soul  lives  for  ever;  or  it  hath  a  being  for  ever,  and 
 a  blessed  being  also ;  therefore  it  is  immortal. 
 
 SERMON   XVII. 
 
 And  in  hell  he  lifted  up  his  eyes  being  in  torment,  and  seeth  Abraham  afar  off  and  Lazarus 
 in  his  bosom,"  Luke  xvi.  23. 
 
 I  AM  upon  arguments  to  prove  the  soul  is  immortal,  and  have  passed  through  six. 
 
 Argu.  7.  If  the  soul  of  man  in  its  separated  state  from  the  body  be  capable  of  the  high- 
 est joy,  or  spiritual  ravishments,  it  is  immortal ;  but  the  soul  of  man  in  its  separated  state 
 from  the  body  is  capable  of  the  highest  joy  or  spiritual  ravishments.  Therefore,  it  is  im- 
 mortal. "  I  knew  a  man  in  Christ  fourteen  years  ago,  whether  in  the  body  I  cannot  tell ; 
 or  out  of  the  body  I  cannot  tell,  God  knows  :  such  an  one  caught  up  into  the  third  heaven  : 
 he  was  caught  up  into  paradise,  and  lieard  unspeakable  words,"  &c.,  2  Cor.  xii.  2, 4.  If  Paul 
 knew  the  soul  was  not  capable  to  be  separated  from  the  body  (or  if  it  was),  yet,  if  not  capable 
 in  that  separated  state  of  such  sensible  and  soul-ravishing  joys  and  visions,  then  he  would 
 have  said,  I  know  he  was  taken  up  in  the  body ;  but,  since  he  says  he  knew  not  whether  with- 
 out the  body  or  in  the  body,  it  proves  that  Paul  knew  the  soul  was  capable  of  such  a  se- 
 paration, and,  in  that  separated  state,  capable  also  of  the  highest  enjoyments  of  God. 
 The  souls  of  Argum.  8.  If,  while  we  are  at  home  in  the  body,  we  are  absent  from  the 
 
 tentTrom  Hie  Lord  ;  and,  when  absent  from  the  body,  present  with  the  Lord,  then  the  soul 
 i,ord  while       j^  immortal ;  but  both  these  Paul  positively  asserts  ;  "  Therefore  we  are  al- 
 
 in  the  bony  „,  ,  ...  ^,  -.  ,,  ,  „ 
 
 but  are  pre-  ways  cunfident,  that  whilst  we  are  at  liome  in  our  body  we  are  absent  irom 
 Christ  at'  ''"^  Lord  ;"  2  Cor.  v.  6.  "  We  are  confident,  I  say,  and  willing  rather  to  be 
 death.  absent  from  the  body,  and  to  be  present  with  the  Lord."  ver.  8. 
 
SEEJI.   XV.]  THE  PAKADLE  OF   TUE   HICII   MAX   AND  LAZ^UIVS.  831 
 
 Ausw.  I  answer,  at  the  day  of  the  resurrectiou  we  shall  neither  be  absent  from  tlie 
 body  nor  from  the  Lord ;  therefore  from  hence  it  most  eviduntiy  appears  that  the  souls  of 
 all  believers  at  death  are  absent  from  their  bodies,  and  present  wiiii  Christ  in  heaven. 
 
 Argum.  9.  If  it  be  gain  to  a  believer  to  die,  the  soul  is  immortal ;  but  it  is  j^  ^ 
 gain  to  a  believer  to  die:  ergo,  the  soul  is  immortal.  See  what  holy  Paul  aOcUcvtrio 
 athrms,  "  For  me  to  live  is  Christ,  and  to  die  is  gain,'  I'bil.  i.  22.  Now,  ''"'"■ 
 if  Pad's  soul  was  not  in  a  far  better  condition  at  death  than  when  he  lived  in  the  body, 
 having  more  sweet  joy,  comfort,  and  consolation,  death  instead  ofbeinggainto  him,  would 
 have  been  gieat  loss,  for  he  might  live  many  years,  and  have  had  sweet  communion  with 
 Christ ;  and  yet  it  would  not  be  any  longer  before  his  body  would  be  raised  at  the  last  day. 
 
 Besides,  the  apostle  speaks  not  of  gain  when  his  body  shall  live  again  ;  but  of  that 
 gain  he  should  have  at  death,  or  when  he  died  ;  not  when  he  shall  be  raised  at  the  last 
 day,  though  then  he  knew  his  body  and  soul  both  shall  be  crowned  with  glory  for  over. 
 
 My  breiheru,  is  not  the  presence  of  Chiist,  and  commuuion  \\-ith  him  here,  while  we  are 
 in  the  body,  a  great  blessing  ;  and  if  we  may  live  twenty  or  tliirty  years  longer  here  to  en- 
 joy tliis,  would  it  not  be  gain  to  us  ?  but  if  God  should  take  us  away  presently,  (and  we 
 be  in  the  grave  asleep  both  body  and  soul )  without  any  seusiljle  joy  or  comfort  at  all,  cer- 
 tainly ( Were  it  thus)  death  would  be  a  great  loss,  anil  no  gain  at  all ;  for  we  shall  rise 
 again  from  the  dead,  as  soon  thougli  we  should  live  forty  years  longer  in  the  body. 
 
 Argum.  10.  If  the  spirits  of  all  just  men  separated  are  made  perfect  in  heaven,  then  tlie 
 soul  of  man  is  immortal ;  but  the  spirits  of  all  just  men  departed  this  life  are  ,r,  ■  •,  ^ 
 made  pertect  ni  heaven :  ergo,  the  soul  oi  man  is  immortal.  \ve  are  come  justmcuaru 
 to  the  spirits  of  just  men  made  perfect,"  Heb.  xii.  i!3.  That  is,  we  are  come  "»'"^'"""- 
 to  a  clear  revelation  of  this  comfortable  truth,  as  we  are  come  to  the  blood  of  sprinkling, 
 and  to  the  general  assembly,  &c.,  viz.,  to  a  clearer  knowledge  and  discovery  of  those  glo- 
 rious truths  than  the  saints  had  who  lived  under  the  law  or  before  the  gospel  times. 
 
 Argum.  11.  If  the  soul  of  our  blessed  Saviour  went  to  heaven  at  death,  the  soul  is 'im- 
 mortal ;  l)ut  the  soul  of  our  Saviour  went  to  heaven  at  death  ;  ergo,  the  force  of  this  ar- 
 gument lies  here,  viz.,  Christ  was  made  like  to  us  in  all  things,  sin  only  excepted  ;  if  there- 
 fore his  human  soul  was  immortal,  tlie  souls  of  all  men  are  immortal.  And  if  his  soul  was 
 not  immortal,  how  could  it  die  a  spiritual  death,  "  My  soul  is  exceeding  sorrowfid,  ev.n 
 unto  death  ;  and  that  bis  soul  went  to  heaven  at  death,  I  before  showed.  "  Tliis  day 
 thou  shalt  be  with  me  iu  paradise."' — "  I'ather,  into  thy  hands  I  commend  ray  SpLi-it. 
 
 Argum.  12.  If  the  soul  be  fed  with  and  lives  upon  immortal  or  incorruptible  ThesoursUv- 
 food,  it  is  itself  immortal :    but  the  soul  is  fed  with,  and  lives  upon  immortal     L"*?  ."I'!"'?' 
 
 ,     .  1    nil  1  •   1    •  1  ,        niortiil  lond 
 
 or  incorruptible  food  ;  ergo,  it  is  immortal.  I  hat  which  is  corporal  or  mortal,  jiroves  it  im- 
 may  be  fed  with  corporal  or  earthly  food  ;  the  body  being  mortal,  corporal  '"""■'"'■ 
 food  feeds  it ;  but  no  earthly  or  corruptible  food  can  feed  the  soul :  no,  that  lives  upon  in- 
 corruptible food,  spiritual  food,  or  on  the  bread  of  life  ;  let  such  tberef(}re  that  athrra  tiie 
 soul  is  mortal  feed  their  souls  with  the  same  food  they  feed  their  bodies  ;  and  if  their 
 souls  are  wounded,  let  them  apply  the  same  balm  to  heal  them,  which  they  apply  to 
 bodily  wounds,  and  see  whether  such  things  can  either  feed  or  heal  them  ;  and  try  also 
 whether  some  rare  cordials  physicians  can  prepare  will  revive  their  souls  when  faint  and 
 drooping  since  they  affirm  their  soul  is  mortal,  and  so  corporal. 
 
 Argu.  13.  If  the  souls  of  those  wicked  men  who  lived  in  the  old  world  in  the  days  of 
 Noah  are  now  in  prison  or  in  hell,  then  the  soul  of  man  is  immortal ;  but  the  former  is  true, 
 ergo,  for  the  proof  of  this  argument  see  what  the  apostle  Peter  saith,  "IJy  which  also  he  went 
 and  preached  to  the  spirits  in  prison,  which  sometimes  were  disobedient  in  the  days  of  Noah," 
 &c.  The  apostle  shows  that  "  Clu-ist  was  put  to  death  in  the  Hesh,  and  quickened  by  the 
 Spirit,"  or  by  virtue  of  his  Deity,  even  by  the  same  Spirit  or  Godhead;  he  preached  to  those 
 spirits  that  are  now  in  prison,  who  once  lived  in  the  days  of  Noah  wicked  and  ungodly  lives. 
 This  text  doth  not  only  prove  the  souls  of  men  are  immortal,  but  also  the  pre-existence  of 
 Christ,  or  his  cjlorious  Godhead  ;  inasmuch  as  by  his  servant  Noah,  he  preached  to  the  old 
 world,  to  those  whose  spirits  are  now  in  prison,  or  ui  chains  of  darkness. 
 
 But  to  proceed.    We  read  of  souls  under  the  altar  in  heaven.     And  from  thence  I  argue, 
 
 Argu.U.  If  the  souls  of  those  blessed  saints  (that  were  slain  for  Christ's  ,^,^^  ^^^^^  ^^ 
 sake)  are  now  in  heaven,  and  have  white  robes  given  to  them,  then  the  soul  the  .saints  m 
 of  man  is  immortal,  but  the  former  is  so.     Ergo,  ^wM\l"  robi" 
 
 "  I  saw  under  the  altar,  the  souls  of  them  that  were  slain  for  the  word  of    cItoh       to 
 God,  and  they  cried  with  a  loud  voice,  saying,  How  long  holy  and  true,  dost    '  ""• 
 not  thou  avenge  our  blood,  &c.,  and  white  robes  was  given  unto  every  one  of  them,"  Rev. 
 
832  THE   TAKiBLE   OF    THE   lilCII   MAN   AND   LAZARUS.  [sUPPL. 
 
 ^^.  9 — 11.  The  altar  I  conoeivc  is  Jesus  Christ ;  tliey  lie  under  the  wings  of  Christ,  or  are 
 in  heaven  by  virtue  of  the  blood  of  our  altar  Jesus  Cki'ist.  "  And  white  robes  wore  given 
 to  every  one  of  them."  By  white  robes  is  meant  not  only  the  righteousness  of  Christ  (which 
 brought  them  to  heaven)  but  the  jiurity  of  that  state  and  happiness  they  are  possessed  with, 
 triumphing  in  glory.  White  robes  (saith  one)  is  the  sign  of  theii-  honour  and  triumph  in 
 heaven. 
 
 «  me  now  Argu.  l.j.  If  there  are  some  now  in  heaven  who  were  reconciled  to  God  by 
 in  boavi;n,  Jesus  Christ  then  the  soul  of  man  is  immortal ;  but  there  are  some  now  in  hea- 
 rccondled""'  veu  who  were  reconciled  to  ttod  by  Jesus  Christ.  Ergo,  See  what  the  apostle 
 unto  God.  saith.  "  By  him  to  reconcile  all  things  to  himself:  by  him  I  say,  whether  they 
 be  things  in  earth,  or  things  in  heaven,"  Col.  i.  19,  20. 
 
 Object.  By  things  in  heaven,  some  say  the  apostle  refers  to  the  holy  angels. 
 
 Answ.  I  answer  that  cannot  be,  because  the  holy  angels  need  no  reconciler.  Hath  Christ 
 reconciled  them  to  God  ?  AVere  they  and  the  holy  God  ever  at  variance,  or  was  there  a 
 breach  between  Ciod  and  them  ?  Certainly,  if  there  be  any  in  heaven  that  were  reconciled 
 unto  God,  they  must  be  the  souls  of  just  men  made  perfect,  because  no  creatiu-e  but  the 
 off-spring  of  Adam,  or  mankind  only,  were  reconciled  to  God  by  tbe  death  of  the  Lord 
 Jesus  Christ.     So  much  as  to  the  arguments,  to  prove  the  souls  of  all  men  to  be  immortal. 
 
 To  proceed,  Jet  me  add  here  some  of  those  gross  absurdities  that  attend  the  opinion  of 
 such  that  affirm  the  soul  is  mortal,  and  dies  or  sleeps  with  the  body. 
 
 Absurtlity  1.  If  the  soul  of  man  be  mortal,  then  the  pimishment  which  God 
 The  KTOss  ab-     threatened  against,  and  also  executed  upon  our  first  parents,  was  only  tem- 
 atteu'd  °  the     poral  puuishmeut ;  as  sickness,  &c.,  and  death,  or  going  to  the  dust, 
 error  of  those         Aljsurdity  2.  Then  also  tlie  demerit  of  sin  is  not  such,  as  the  word  of  God 
 
 that      amrra  .  .      ,       ,      ,  .       i  i      -  .      ,  ,  ...  .  „   .      .  , 
 
 the  soul  im-  positively  declares,  nor  is  there  such  inconceivable  evil  ni  sm,  if  it  be  only 
 mortal.  temporal  misery  and  deatli  the  justice  of  God  requires  and  inflicts  upon  the 
 
 sinner.  Moreover  then  also  it  follows  that  mere  animal  creatures  sufl'er  as 
 much,  or  as  great  punishment  for  man's  sin  ;  as  man  himself  would  ever  have  suffered, 
 had  not  God  sent  his  Son  to  raise  mankind  again  from  the  dead  ;  and  how  absurd  that  is 
 I  will  leave  to  all  men's  considerations. 
 
 Absurdity  3.  Likewise  then  it  wiU  follow  that  Jesus  Christ  is  but  a  temporal  Ee- 
 deeiuer  (for  tliough  he  may  purchase  other  blessings  for  us)  yet  be  could  redeem  us  from 
 no  other  death  and  miseries  than  those  tliat  sin  brought  us  under,  or  exposed  us  unto. 
 
 Absurdity  4.  Then  also  the  ciu'so  of  the  law,  and  the  wrath  of  God  for  the  breach  of 
 the  lirst  covenant,  is  no  great  matter,  nor  to  be  so  much  feared  ;  nor  is  the  redeeming 
 love  in  God  the  Father,  and  in  God  the  Son  so  great,  as  his  holy  word  everywhere  ex- 
 presseth  it  to  be  ;  for  it  must  be  then  only  to  restore  or  redeem  us  from  temporal  or  ex- 
 ternal [wrath  and  punishment,  and  not  from  internal  wrath  which  came  upon  all,  nor  to 
 prevent  that  eternal  wrath  which  certainly  would  have  fell  upon  all  had  not  the  Son  of 
 God  came  to  redeem  and  save  us. 
 
 Absurdity  5.  Moreover,  then  our  blessed  Lord  was  unjustly  punished  in  his  soul,  for 
 why  did  he  suffer  such  dismal  sorrow,  and  bear  such  wrath  in  liis  soul  for  us,  as  to  sweat 
 great  drops  of  blood,  if  mere  bodily  suiforing  could  have  satisfied  the  justice  of  God,  or 
 have  a]ipeased  divine  anger  ?  Besides,  it  would  render  our  blessed  Saviour  more  afraid  of 
 ileath  than  many  thousands  of  his  saints  have  been,  who  rather  rejoiced  in  death,  courted 
 death  and  desired  it,  rather  than  showed  any  fear  to  die  the  most  cruel  deaths,  that 
 bloody  tyrants  could  in\'ent.  And  what  disparagement  and  &ontem])t  would  this  cast 
 upon  the  Son  of  God,  who  cried  out,  "  Father  if  it  be  possible,  let  this  cup  pass  from 
 me ;"  and  also  it  is  said,  that  "  He  began  to  be  sorely  amazed,  (and  said)  my  soul  is 
 exceeding  sorrowful,  even  unto  death :"  certainly  this  was  from  the  weakness  of  his  flesh 
 or  human  natiu'e,  under  the  sense  he  had  of  that  dismal  wrath  his  soul  felt  (wdien  our 
 sins  were  laid  upon  him,  and  that  wrath  due  to  us  let  out  against  him,  he  standing  in  our 
 law  place)  that  made  him  cry  out  in  that  nature,  even  with  bitter  cries  and  tears.  Ah  ! 
 none  know,  nor  conceive,  what  he  endured  in  his  human  soul ;  that  he  might  satisfy  the 
 justice  of  God  for  us,  "  The  Jiangs  of  hell  took  hold  on  me,"  Psal.  cxvi.  3. 
 
 Absurdity  6.  Then  it  is  weakness  in  the  heathen,  who  never  hoard  of 
 ■*ati  "™  '°  Christ,  and  of  the  resurrection,  to  fear  any  punishment  that  is  due  to  them 
 Kenerniiybe-  for  sin,  but  only  that  which  is  external ;  and  how  comes  it  about  (or  from 
 of  man' i«Tm-  w-heiicc  doth  it  arise)  that  they  fear  and  dread  eternal  wrath  ;  and  many  of 
 mortal.  The  tliem  SO  positively  have  asserted  the  immortality  of  their  souls  :  the  peojile  of 
 firmed'^"  aud    all  nations,  even  Heathens  as  wcU  as  others,  believe  the  soul  is  immortal; 
 
SERJI.   XVI.]  THE   P.VT;AEI,E   of   TIIE    T.Kll    MAN   AND   LAZARUS.  833 
 
 and  is  it  not  absurd  to  tliink  tbat  God  would  suffer  the  wliole  world  to  be    maintaiiie<i 
 deceived.    Cicero  saith  "  In  every  thing  the  comfort  of  all  nations  is  to  bo  ac-     taiitr'""""" 
 counted  the  Jaw  of  nature."     And  (Senecasaith)  "  Wegive  much  to  the  pre-     Jir.  Fiavii 
 sumption  of  all  men."     And  as  one  notes,  the  ancient  Chaldeans,  Grecians,     Sencca  i;. 
 Pytliagor.Taus,  Stoics,  Plantonists,  &c.,  asserted  tlie  immortality  of  the  soul;  and  I'lato 
 hath  wrote  excellent  arguments  to  prove  its  iui mortality,  amongst  which  this  is  one,  \iz., 
 That  if  the  soul  were  not  iiumortal  wicked  men  would  certainly  have  the  advantage  of 
 the  righteous  and  good  men,  who  after  they  have  committed  all  manner  of  evils  should 
 suffer  none  :  also,  some  of  the  Heathen  argued  for  the  imuwrtality  uf  the  soul,  from  the 
 consideration  tliat  nothing  in  the  world  can  satisfy  it,  or  fill  its  desires,  and  so  make  it 
 happy  :  the  Turks,  also,  in  their  Alchoran,  assert  a  state  of  joy  or  sorrow  after  death,  into 
 which  t)ie  souls  of  all  men  enter;  though  they  fancy  a  paradise  of  sensual  pleasure  ;  nay, 
 the  very  Indians  believe  it,  and  their  wives  will  east  themselves  into  flames  to  attend 
 the  souls  of  tlieir  husbands  in  another  world. 
 
 Absurd.  7.  If  the  soul  be  not  immortal,  then  Adam  had  not,  and  so  by  sin  ?'™  ^'f  "" 
 lost  not  the  spiritual  life  of  his  soul ;  nor  was  the  soul  a  capable  subject  to  ei.irituai  life 
 have  the  image  of  God  stampt  upon  it ;  nor  can  our  souls  be  said  to  be  '"damif Iho 
 quickened  by  Christ,  and  so  that  life  and  divine  image  restored  to  us  again,  """i  h«  mor- 
 For  how  can  an  internal  life,  be  said  to  be  restored  to  man  by  the  second  not  th"  iin^ 
 Adam  ;  if  the  first  in  innocency  never  had  any  such  life.  "f  his*^  u^""* 
 
 Absurd.  8.  Moreover,  if  this  be  not  so,  what  dignity  had  mankind  above 
 mere  brutes,  exempt  liis  dominion  ;  for  tl  •  y  have  all  one  breath,  therefore  to 
 deny  the  immortality  of  the  soul,  is  to  debase  man  ;  yea,  rob  Iiim  of  his  chiefest  honour, 
 who  was  made  but  a  little  lower  than  the  angels.  Were  it  not  for  the  excellent  quality  of 
 the  soul,  how  comes  man  to  be  so  noble  a  creature,  more  in  worth  and  far  excelling  all  in- 
 ferior creatures ;  for  in  strength,  perfections  of  sense,  agility  of  members,  many  creatuces 
 excel  man.  Moreover,  were  it  not  thus,  from  whence  proceed  these  excellent  faculties  of 
 knowledge,  reason,  understanding,  <S.'C.,  in  man. 
 
 Absurd.  8.  Then  also  it  was  not  true,  which  our  Lord  told  the  penitent  thief,  viz., 
 "  That  he  should  be  with  him  that  day  in  paradise  ;"  and  Paul  also  was  very  weak  iu 
 desiring  to  depart  and  be  with  Christ ;  and  was  mistaken  in  saying  death  would  be  gain 
 to  him,  and  far  better  for  him  to  be  dissolved. 
 
 Absurd.  9.  Take  what  a  worthy  writer  notes,  if  man  was  only  to  be  reduced  (by  the 
 first  sin)  to  an  eternal  state  of  dust,  then  really  and  truly  God  intendeil  not  to  punish  him 
 at  all,  except  it  were  in  previous  dying  pains  ;  for  that  was  but  to  ]iut  him  iu  tlie  same 
 condition  in  which  lie  was  before  he  was  made,  and  that  was  only  dust ;  which  sjieaks 
 him  no  more  miserable,  than  if  be  had  never  been  made  ;  and  surely  none  would  think 
 it  had  been  a  punishment  to  Adam  not  to  be  made  at,  &c.  Besides  the  beasts,  &c., 
 would  have  suffered  as  much  misery  as  sinful  man. 
 
 Again  (saith  he),  then  also  it  will  follow,  that,  that  being  in  u«,  our  soul,  which  under- 
 stands, or  knows  God,  Christ,  the  Spirit,  in  the  unity,  independency,  immensity,  and  eter- 
 nity of  their  nature,  and  that  love,  joys,  and  delights  therein,  above  all  the  deUcacies  of 
 food,  melody  of  music,  and  all  the  pompous  shows  of  this  visible  world,  and  all  the  hidden 
 treasures  of  the  earth,  should  be  nothing  but  a  congrnity  of  the  elements  of  aii'  and  lire, 
 &c.  And  also  that  in  man,  which  is  the  piincipal  subject  in  regeneration.  And  is  par- 
 taker of  tlie  divine  nature,  and  is  inhabited  by  the  Holy  Ghost,  is  nought  else  but  the 
 finest  part  of  the  decocted  blood  of  our  body,  and  this  (according  to  these  men)  is  that 
 which  tlie  apostle  says,  "  Is  born  again  of  the  immortivl  seed,  the  word  of  God,  and  is 
 regenerated  by  the  Spirit,  &c. 
 
 Absurd.  10.  Then  also  it  will  follow,  that  the  death  of  Christ  would  be  the  greatest 
 curse  and  plague  to  tlie  wicked  that  ever  was,  in  that  he,  by  bis  death  and  resurrection, 
 brings  them  into  a  capacity  to  suffer  eternal  pains,  who  should  after  death,  otherwise  have 
 known  no  sorrow  nor  misery  :  but  ahts  !  had  not  Christ  come,  the  souls  of  all  must  liave 
 suffered  everlasting  wrath  and  vengeance  ;  though  it  is  true,  their  ti>rments  will  be  aggra- 
 vated for  their  contempt  of  such  gi'eat  and  inconceivable  grace  and  favour,  offered  them 
 through  Christ  in  the  gospel. 
 
 Absurd.  II.  If  the  soul  be  not  immortal,  then  the  saints  and  people  of  God  in  every 
 awe  of  the  world  have  been  deceived  iu  one  of  the  great  motives  which  encourage<l  them 
 to  suffer  violent  deaths  and  cruel  martyrdoms  for  Christ's  sake  ;  viz.,  the  boprs  they 
 had  of  being  that  very  moment  they  died  with  Jesus  Christ.  Were  they  born  up  with  self- 
 hope  and  a  rain  and  idle  dream :  they  said  (one  to  another)  0  brother  be  of  good  cheer,  . 
 
 8   H 
 
831  THK    PARABLE  OF    THE    RICH    MAN   AND  LAZARUS.  [SUPPL. 
 
 If  the  soul  is  foj  tliougU  we  have  a  bitter  dinner,  yet  we  shall  have  a  sweet  supper 
 martyrs  have     this  night  with  Jesus  Christ.     (Or  to  that  purpose). 
 
 fancies^'nd''  Absurd.  12.  And  then,  also,  as  Christ's  ministers  have  generally  told  the 
 iiie  dreatns  people  a  Company  of  lies;  and,  also,  one  of  the  gi'eatest  encouragements  be- 
 goiag  lo"'^  lievers  have  to  be  willing  to  die  is  gone  for  ever  ;  which  is  the  hopes  of  being 
 Christ  tliut  ^\yjx  moment  with  Christ  in  heaven  ;  for  who  would  not  rather  desire  to  live 
 momen     ey     j^^ggj,  jjj  jjjg  possession  of  joy.  Comfort,  and  communion  here  with  Christ,  than 
 
 to  die  and  lose  it,  and  come  to  heaven  no  sooner  than  if  they  lived  forty 
 Men  are  not     J'^^''^  longer  in  this  world. 
 
 fathers  of  Absurd.  Vii.  Then  also  the  man  begets  the  soul,  and  is  the  father  of  the 
 flesh'oiiiy.'"'^    spirit,  and  God  robbed  of  that  peculiar  prerogative  and  honour,  who  is  called 
 
 "  The  Father  of  Spuits,"   Heb.  xiii.  9 ;  and  man  only  the  father  of  the 
 
 flesh. 
 Absurd.  14.  If  the  soul  be  mortal,  and  dies  with  the  body,  who  can  prove  it  shall  rise 
 again  ?  Or,  where  is  there  any  scripture  that  asserts  any  such  resurrection  ?  It  is  only 
 the  body  which  the  Scriptiu'e  says  shall  rise  again  ;  and  this  is  one  article  of  our  faith,  viz., 
 "  The  resurrection  of  the  body ;"  but  not  that  we  believe  the  resurrection  of  the  soul. 
 Now  that  which  the  Scripture  affirms  not  we  ought  not  to  believe.  Some,  indeed,  talk  of 
 the  soul's  sleeping,  but  they  say  man  is  wholly  mortal  both  his  body  and  soul,  and  so  both 
 die.  As  to  such  that  speak,  as  if  the  soul  slept,  or  doth  not  die  but  sleep,  is  a  foolish  no- 
 tion and  needs  no  answer  to  confute  it ;  for  sleeping  in  the  grave  and  lying  dead  there  is 
 all  one. 
 
 APPLICATION. 
 
 I.  We  infer  from  hence  that  the  soul  is  very  precious  ;  it  is  capable  of  divine  union 
 with  God,  and  of  Divine  inspiration  ;  "  There  is  a  spirit  in  man,  and  the  inspiration  of  the 
 Almighty  giveth  him  understanding."  And  of  di\'ine  assimilation  to  God,  and  of  divine 
 contemplation  of  God,  and  of  divine  communion  with  God.  2.  Because  the  souls  of  the 
 saints  are  in  paradise  with  Christ  at  death,  and  the  soul  is  worth  more  than  ten  thousand 
 worlds,  being  bought  with  a  great  price,  and  feeds  upon  a  most  precious  and  incorruptible 
 food. 
 
 II.  We  infer  the  loss  of  the  soul  is  the  greatest  loss,  "  For  what  shall  it  profit  a  man 
 if  he  shall  gain  the  whole  world  and  lose  his  own  soul,"  Matt.  xvi.  26. 
 
 Wicked  men  I^^-  '^^^^  *^^  ungodly  are  the  greatest  fools  in  the  world,  who  prefer  their 
 who  neglect  bodies  above  their  souls,  nay,  mind  everything  more  than  thera  ;  their  chil- 
 tile'greatest  tlren,  their  servants,  nay,  their  beasts  shall  be  fed  and  provided  for,  but  their 
 fools  in  the  gouig  are  neglected,  though  immortal,  and  neither  be  fed  nor  clothed;  and, 
 ^"^   '  though  sick  and  wounded,  yet  no  seeking   and  looking  out  for  a  physician,  to 
 
 heal  their  precious  and  immortal  souls.  I  have  heard  of  a  woman,  whose  house  being  on 
 fire,  got  out  all  her  chiefest  goods,  and  then  rejoiced,  saying,  she  had  saved  her  goods," 
 but  one  rephed  to  her,  "  Woman,  where  is  your  child  ?  (She  forgot  that,  wliich,  being  in 
 the  cradle,  was  burned  to  death).  "  0  (then  she  cried  out),  my  child,  my  cliild  is  burned." 
 Just  thus  most  people  mind  their  goods,  labour  for  the  world,  but  forget  their  souls  until 
 in  hell,  and  then  cry  out,  "  j^Iy  soul,  my  soul  is  lost  and  tormented  in  these  flames." 
 
 IV.  It  may  be  for  reprehension. 
 
 (1.)  Such  who  expose  their  souls  to  eternal  flames,  for  love  to  their  base  lusts,  and  the 
 vanities  of  this  world,  and  may  be  for  the  unjust  gain  of  one  penny. 
 
 [1^.)  It  may  reprehend  all  such  that  draw  others  into  sin,  who  are  not  satisfied  to  de- 
 stroy their  own  souls,  but  seek  ways  to  destroy  the  souls  of  others  also.  See  to  it,  you 
 that  entice  others  to  drunkenness,  to  uucleanness,  &c.  Is  it  not  enough  to  have  an  ac- 
 count to  give  for  the  loss  of  your  own  souls,  but  for  the  loss  of  many  souls  of  poor  crea- 
 tures also  that  you  have  enticed  and  drawn  into  abominable  wickedness,  even  to  the 
 damning  of  their  precious  souls  for  ever  ? 
 
 fo.l    Such  also  are  to  be  reproved  who  promote  damnable  errors  and 
 
 Impostors  V        /  .  «  ,    •  ,  p  i  i       ,  •       -^  rri  1 
 
 in  a  dam-  heresies,  to  the  destruction  of  multitudes  oi  souls  and  glory  in  it.  1  o  see  now 
 dm™  fo?'  tliey  have  corrupted  them,  they,  being  deceived  themselves  and  given  up  to 
 dsceiving         believe  lies,  deceive  others  also. 
 
 the  souls  01  ir    T-i    , 
 
 men.  V.  Exhortation. 
 
 (1.)  0,  bless  God,  sinners,  for  sending  his  Son,  his  Gospel,  his  Word,  and 
 the  means  of  grace,  to  save  your  precious  and  immortal  souls  ;  and  admire  his  infinite 
 grace  and  pity  in  extending  such  boundless  mercy  unto  us,  to  prevent  the  eternal  ruin 
 aii<l  damnation  of  your  souls. 
 
SEUM.   XV.]  Tilt;   PARABLE   OF   THE    RICH    MAN    AND    I.AZARUS.  835 
 
 (2.)  Strive  to  believe  in  Christ,  to  receive  Christ,  and  to  be  converted,  "  For  if  you 
 believe  not  that  I  am  he  you  shall  die  in  your  sins,"  John  viii.  2-1.  Again,  our  Lord  says, 
 " Except  ye  repent,  ye  shall  all  likewise  perish,"  Luke  xiii.  5  "  Mar\el  not,  I  say  unto 
 you.  Ye  must  be  born  again,"  John  iii.  7.  Before  he  spoke  these  words,  he  said,  ver.  3, 
 "  Verily,  verily,  I  say  unto  thee,  except  a  man  be  born  again,  he  cannot  see  the  kingdori 
 of  God."  ^^'hat,  then,  «in  you  expect  that  are  swearers,  drunkards,  whorewongers,  or 
 proud  and  covetous  persons,  but  that  you  must  jierish  and  lose  your  souls  if  you  die  be- 
 fore you  are  regenerated,  or  become  new  creatures. 
 
 (3.)  It  speaks  much  comfort  to  believei-s.  0,  how  happy  are  you  that  are  true  Chris- 
 tians !  Your  souls  are  safe,  and  when  the  wicked  are  miserable  you  will  be  happy  ;  death 
 will  open  the  mouth  of  hell  to  them,  but  it  opens  tlje  gates  of  heaven  to  you ;  be  content 
 with  your  portion  though  you  are  like  poor  Lazarus  here,  yet  your  condition  is  far  better 
 than  the  rich  (who  are  ungodly)  and  this  will  be  manifested  at  death,  labour  to  prepare 
 for  it ;  life  is  uncertain,  and  death  makes  a  mighty  change,  it  will  be  a  happy  change  to 
 you,  but  a  dismal  change  to  the  wicked. 
 
 SERMON    XVIII. 
 
 And  in  hell  he  lifted  up  his  eyes,  being  in  torments. — Luke  x\i.  23. 
 
 The  point  of  doctrine  I  shall  take  notice  of  from  hence  is  this,  viz. : 
 Doct.  That  the  pangs  of  hell  are  dreadful  and  tormenting. 
 In  opening  of  this  proposition, 
 
 I.  I  shall  prove  that  the  pangs  of  hell  are  dreadful,  &c.  *- 
 
 II.  Show  who  they  are  that  when  they  die  go  to  hell. 
 HI.  Apply  it. 
 
 I.  That  punishment,  that  fire  which  is  prepared  for  the  devil  and  his  an-  j^^  ^^J_ 
 gels,  must  needs  be  very  dreadful  and  tormenting.     What  pain  and  misery  ments  of  the 
 shall  devils  one  day  feel  and  endure,  who  are  such  implacable  enemies  to  the  .Jlme'^tile'  '* 
 Holy  God,  and  have  showed  such  hatred  and  malice  against  him,  his  Son  and  devils  shall 
 his  interest,  and  precious  children  ;  why,  the  same  all  hypocrites  and  un- 
 believers must  endure,     "  Go  ye  cursed  into  everlasting  fu'e,  prepared  for  the   devil 
 and  his  angels,"  Matt.  xxv.  41. 
 
 II.  The  extremity  of  their  torments  will  further  appear  if  we  consider     gg„  ,^j._ 
 that  it  is  inconceivable,  or  beyond  all  men's  understanding,  "  Who  knows     ments  are 
 the  power  of  thy  anger,"  Psal.  xc.  11 ;  who  can  comprehend,  or  can  be     awe"'^'"'" 
 rightly  and  duly  affected  therewith  :  we  can  conceive  of  bodily  pains  or  of  ex- 
 ternal torments,  but  we  cannot  comprehend  nor  conceive  the  natme  of  infinite  wi-ath,  no 
 more  than  we  can  comprehend  or  conceive  of  infinite  love,  grace,  divine  favour,  and  good- 
 ness ;  there  is  an  height,  length,  depth,  and  breadth  in  it ;  it  is  amazing  and  unsearchable. 
 
 III.  It  is  intolerable  wrath  and  vengeance. 
 
 1.  Because  it  is  according  to  the  fear  of,  and,  0,  my  brethren,  what  fear  have  some 
 awakened  sinners  mider  despair  had  of  the  wrath  of  an  offended  God  and  of  the  torments 
 of  hell.  "  According  to  thy  fear,  so  is  thy  wrath."  The  fear  of  amic  evils  is  worse  than 
 the  evils  feared,  and  many  have  experienced  it  to  be  so  ;  truly,  said  they,  I  found  it  not 
 as  I  feared,  or  according  to  that  apprehension  I  had  of  it  before  it  came  ;  but  it  is  not  so 
 here.     Hell  and  the  wrath  of  God  will  be  according  to  that  fear  any  can  have  of  it. 
 
 2.  The  torments  of  hell  are  intolerable,  because  worse  than  any  plague,  anguish,  or  mi- 
 sery, undergone  by  any  in  this  world ;  some  feel  the  anguish  and  tormenting  pains  of  cruel 
 wounds,  broken  bones,  sawing  off  legs  and  arms  ;  and  others  the  pain  of  the  stone,  gout, 
 cholic  ;  some  burning  in  gentle  fires,  being  consumed  by  degrees,  and  long  before  they  could 
 die,  and  some  have  been  impaled,  &c. 
 
 Now,  consider  these  torments,  nay,  the  worst  of  these  many  of  God's  dear  children 
 have  suffered  in  this  world ;  and  therefore  were  no  more  than  God's  fatherly  chastise- 
 ments, or  from  the  sin-correcting  hand  of  God.  But  the  torments  and  pains  of  hell  are 
 from  the  sin-revenging  hand  of  God  ;  the  one  proceeds  from  God's  love,  "  As  many  as  I 
 love  I  rebuke  and  chasten,"  Rev.  iii.  19 ;  the  other  proceeds  from  liis  incensed  wrath  : 
 but  if  God's  correcting  hand  (or  Fatherly  chastisements)  may  be  so  sharp,  and  put  his 
 children  to  such  pain  and  misery,  how  intolerable  is  that  anguish,  that  pain,  which  is  the  • 
 effect  of  his  offended  justice. 
 
 3  H  2 
 
83G  THE  PARABLE   OF    THE   KICH  MAN   AND    LAZARUS.  [SLTPL. 
 
 3.  Consider  what  hell  is  compared  to.     (1.)  "  To  a  furnace  of  fire,"  and 
 
 comp'ared'to.     ^0  Streams  of  brimstone  and  fire  ;  and  also  called  fiery  indignation.  (2.)  "  To 
 
 a  lake  of  fire  f  indeed  a  hot  fierj'  furnace  is  but  a  shadow  of  this  lake  of  fire  ; 
 
 and  so  far  as  the  substance  exceeds  the  shadow,  so  far  doth  hell  exceed  all  torments  or 
 
 places  of  torment  in  this  world,  therefore  intolerable. 
 
 No  ease  or  4.  The  pains  and  miseries  inflicted  on  the  bodies  of  men  here,  in  this  world, 
 
 mitigation  of  maybe  abated,  or  miti^'ated,  with  some  mixture  of  ease,  if  not  in  the  body  yet  in 
 of'the™'"'"  the  mind,  or  by  the  pity  or  sympathy  of  friends  that  seem  to  give  little  ease  ; 
 damned.  \y^i  jjj  jjgjj  ijQti,  ggul  and  body  after  tlie  resurrection  shall  be  e(iually  tor- 
 
 mented ;  and  without  any  mixture  of  mercy,  or  mitigation  of  pain  ;  neither  will  the  damned 
 have  any  to  pity  them.  "  The  worm  dies  not,  and  the  fire  is  not  quenched."  Not  one 
 drop  of  water  hath  any  soul  in  hell  to  abate  their  pain  ;  therefore  the  torments  of  hell  are, 
 and  will  be,  intollerable.  "  They  shall  drink  of  the  wrath  of  God,  that  is  poured  out  with- 
 out mixture  into  the  cup  of  indignation,  and  he  shall  be  tormented  with  fire  and  brimstone 
 in  the  presence  of  the  holy  angels,  and  in  the  presence  of  the  Lamb,"  Kev.  xiv.  10.  They 
 shall  liave  judgment  without  mercy,  sorrow  without  joy,  pain  without  ease,  darkness  with- 
 out light ;  all  reUef  is  totally  withdrawn  from  them  for  ever. 
 
 IV.  Because  it  is  to  satisfy  divine  justice,  as  it  proceeds  from  infinite  wrath  ;  yet  no  sa- 
 tisfaction can  they  by  suffering  make,  for  the  wrong  done  to  the  holiness  and  justice  of 
 God,  &c.,  but  wrath  feeds  on  them,  like  as  a  hungry  man  eats  that  which  satisfieth  him  not. 
 The  sorrows  V.  We  may  gather  what  the  nature,  sore  pangs,  and  torments  of  hell  are, 
 under'^'wont  ^Y  considering  what  pains,  sorrow,  and  anguish  our  blessed  Saviour  endured 
 sets  forth  the  for  us  ;  when  our  hell-pangs  were  upon  him,  how  did  he  cry  out,  and  what 
 of'heu.'"'"^*  drops  of  blood  did  he  sweat,  and  yet  had  the  power  of  the  Godhead  to  sup- 
 port liim  ;  nor  was  he  ever  under  the  apprehension  of  being  for  ever  forsaken 
 of  his  father,  though  for  a  while  he  hidhis  face  from  him_  by  reason  our  sins  were  charged 
 upon  him,  and  he  was  to  give  satisfiiction  to  divine  justice  in  our  behalf. 
 
 VI.  To  add  to  all  I  have  said,  the  eternity  of  these  torments  show  the  fearful  nature  of 
 them  ;  for  as  they  are  easeless,  so  they  will  also  be  endless  ;  to  be  tormented  one  hour  is 
 sad,  but  more  to  be  in  pain  and  torture  twenty-four  Lours,  but  much  more  dreadful  to  be 
 in  unspeakable  anguish  forty  or  fifty  years  without  ease  or  cessation  of  pain  ;  but  what  are 
 ten  thousand  years  to  an  endless  eternity?  Alas  !  when  milhon  of  millions  of  years  (com- 
 paratively') are  expired  the  damned  in  hell  will  be  no  nearer  the  end  of  thair  torment, 
 than  they  were  the  first  moment  tlioy  were  cast  into  hell.  And  is  not  this  amazing  thing 
 to  think  upon. 
 
 VII.  All  the  passions  and  faculties  of  the  soul  will  be  let  out  to  torment  the  damned. 
 Conscience  ^-  Conscience  terrifies  them,  which  is  that  worm  that  dies  not.  0,  saith  the 
 win  turciient  sinner,  what  a  wretch  have  I  been  !  what  a  God  have  I  lost,  who  often 
 the  damned.  ]^„Qg].g^  ^^  ^y  jgo].  r'  Rev.  iii.  20 ;  and  G  !  what  a  heaven  have  I  lost !  and 
 what  a  precious  soul  have  I  for  ever  lost ;  I  was  told  by  faithful  mmisters  that  what  is 
 now  come  upon  me  would  be  ray  sad  portion,  but  I  believed  them  not,  but  slighted  all  their 
 reproofs,  and  cast  God's  Word  behind  my  back.  For  the  love  I  had  to  the  base  lusts  of  my  evil 
 heart,  is  all  this  come  upon  me  ;  my  pride,  my  uucleanness,  my  cursed  oaths,  my  covetous- 
 uess  and  love  to  the  world,  my  malice,  and  my  vilifying  and  reproaching  the  godly,  hath 
 damned  my  precious  and  immortal  soul.  Also  I  neglected  prayer  and  hearing  of  God's 
 word,  I  regarded  not  the  mercies  of  God,  nor  the  judgments  of  God,  1  came  into  the  world 
 a  dead  condemned  creature,  and  refused  life.  The  sense  and  punishment  of  loss  will  tor- 
 Shame  will      meut  tlie  damned,  as  well  as  their  penal  sorrows. 
 
 torment  the  2.  Shame  wiU  also  greatly  afQict  and  torment  them,  "  The  wicked  shall  rise 
 
 damned  j.^  shame  and  everlasting  contempt,"  Dan.  xii.  2.  Should  a  king  lose  his  crown 
 
 and  kingdom  for  the  sake  of  a  few  cockle  shells  ?  what  shame  would  ever  cover  his  face  ? 
 the  drunkard  will  be  ashamed  ;  0,  saith  he,  for  the  sake  of  my  cursed  cups,  and  love  to  my 
 wicked  companions,  am  I  cast  into  these  flames.  Also,  shame  will  cover  the  proud  ;  my 
 heart  was  lifted  up,  I  thought  none  so  wise  as  myself,  I  contemned  others,  and  made  a  de- 
 rision of  them  that  feared  God:  saith  another,  I  would  not  leave  oft' my  idle  and  foolisli 
 fashions,  though  I  grieved  my  poor  parents,  grieved  men  and  women,  and  grieved  godly 
 ministers,  "1  loved  tlie  praise  of  men  more  than  the  praise  of  God."  My  heart  (saith 
 another)  was  lifted  up  because  I  was  rich  and  had  a  good  estate,  and  regarded  not  the 
 poor.  My  gifts  and  parts  saith  another  pufi'ed  me  up,  0,  wretched  creature  as  I  am,  I  am 
 undone  and  covered  with  shame  and  confusion  of  face. 
 
 3.    Sorrow  will  likewise  torment,  penetrate,  and  seize  deep  upon  their  souls,    "  Tliere 
 
SKKM.   XVI.]  THE   PARABLE   OV   T.'IE   HICII   MAN    AND   LAZAKUS.  837 
 
 shall  be  weciiing  and  wailing,  as  well  as  gnashing  of  teeth."     But  it  will  be  fruitless  sor- 
 row ;  no  tears,  no  crying,  -will  avail  them  anything  for  ever. 
 
 4.  Despair,  also,  scizeth  upon  their  souls  :  0,  saith  the  damned,  what  a  great  gulph  is 
 there  fixed,  God's  eternal  decree  is  passed,  there  is  no  mercy  for  ever  now, 
 
 nohopo,  no  relief,  no  remedy.  My  brethren,  here,  in  this  world,  when  a  man  is  in  rx^'pnir  wMI 
 
 mJM'ry  he  hojies  it  aiay  be  better  w'ith  him,  and  this  abates  his  sorrow,  and  damued. 
 gives  a  little  ease,  but  in  hell  all  hope  is  jierished  ami  gone  for  ever. 
 
 5.  I'ury  and  fearful  rage  afflicts,  and  tDrments  the  damned  in  liell ;  how  will  pury  winter, 
 they  tear,  as  it  were  roar,  and  howl  in  an  liideous  manner,  and  hate  them-  '">:"'  tuem- 
 selves,  hate  God,  and  blaspheme  his  holy  name,  and  all  that  dwell  in  heuveu. 
 
 (5.  The  company  they  shall  have  will  also  greatly  no  doubt  torment  them,     i'""  ^"'n- 
 though  they  thought  perhaps  the  multitudes  they  shuuld  suffer  with   might  be     uiiJ  wiui' "vu 
 some  ease  to  them  ;  but  they  will  find  the  contra.-y.     Jlay  be  such  that  they     l"r'miut*"' 
 drew  them  into  sin,  will  there  curse  them  and  torment  them  with  taunting  re-     tbi-m. 
 flections,  it  was  you,  thou  cursed  wretch,  that  brought  me  to  this  place,  you 
 drew  me  to  commit  this  and  that  sin.  Others  may  say,  it  was  you  that  deceived  me  with 
 your  cursed  errors  and  heresies,  and  caused  me  to  deny  the  true  Christ,  or  to  cast  contempt 
 upon  his  holy  person,  &c.,  devils,  also,  must  be  their  companions  for  ever,  who  strove  to  bring 
 them  into  that  place,  the  sight  of  whom  must  needs  be  grievous,  and  hateful  to  them  tor 
 ever. 
 
 The  sorrow  and  rage  of  the  damned  (saith  reverend  Dr.  Bates)  >vill  be  increased  by 
 despair,  for  when  the  wretched  sinner  sees  the  evil  is  peremptory  and  no  outlet  of  hope, 
 lie  abandons  himself  to  the  violence  of  sorrow,  and  by  cruel  thoughts  wounds  the  heart 
 more  than  the  fiercest  fmics  in  hell  can,  (tc,  p.  535. 
 
 G.  Both  soul  and  body  too  shall  bo  tormented  for  evermore,  when  the  bodies     Jiody  and 
 of  men  have  been  tormented,  their  souls  have  been  at  ease,  and  sustained  them     toimeuiudin 
 under  tlieir  outward  sorrows,  but  in  hell  the  soul  will  be  tormented  as  well  as     I'cii- 
 their  bodies  ;  the  soul  will  be  tormented  in  one  fire,  while  the  body  is  tormented  in  another. 
 
 11.  I  shall  show  you,  who  they  are  that  shall  go  to  hell,  or  are  in  danger  to  be  cast  in- 
 to those  dismal  torments  at  death. 
 
 1.  The  devils.      You  heard  that  hell  is  prepared  for  the  devil  and  his  angels. 
 Indeed  it  is  diflicult  (as  one  notes)  to  conceive  how  material  fire  can  act     ^yj't|.a't*fre 
 
 on  a  spiritual  substance  ;  but  it  is  (saith  he)  unreasonable  to  determine  that  in  danger  of 
 it  is  impossible  ;  for,  if  we  consider  what  pain  is,  it  is  as  conceivable  how  pure  il^to  heu?' 
 spirits  are  capable  of  it  as  how  pure  spirits  in  conjunction  with  bodies.  The 
 human  soul  in  its  nature  is  spiritual,  as  an  angel :  yet  has  a  painful  sense  of  fire,  and  other 
 afflicting  evils  incumbent  on  sense.  The  body  merely  feels  not  pain,  but  it  passes  through 
 tlie  body  to  the  soul.  If  the  sold  by  a  strong  diversion  of  thoughts  apply  itself  to  an 
 object  the  body  is  insensible  of  jiain,  as  is  evident  in  some  diseases  ;  and  that  in  the  heat 
 of  battle  deep  wounds  are  not  felt.  And  as  God,  by  a  natural  constitution,  has  ordered 
 that  the  body  so  touched  and  moved,  excites  a  painful  sense  in  the  soul,  he  may  have  or- 
 dained that  the  devils  shall  feel  the  impression  of  material  tire  in  the  place,  to  which  they 
 shall  be  confined.  (Thus  Dr.  Bates,  p.  531.) 
 
 But  I  rather  adhere  to  what  reverend  Dr.  Thomas  Goodwin  saith,  \nz.,  that  tliongh  the 
 body  shall  be  tormented  in  hell  with  material  fire  (which  he  saith,  he  will  not  deny),  yet 
 the  soul  of  man  and  the  devils  shall  be  tormented  with  immortal  tire.  Though  there 
 may  be  something  in  what  the  other  I'everend  ]J(x-tor  saith,  yet,  my  brethren,  what  fire  can  be 
 more  tormenting  than  the  internal  sense  of  God's  incensed  wrath  let  out  upon  the  Spirit 
 and  conscience  of  a  man  (as  it  seemed  to  be  in  Spira  and  poor  Mr.  (.  hild ).  Certainly,  the  an- 
 guish and  misery  which  our  blessed  Lord  felt  in  his  soul,  when  he  bore  the  wrath  of  God 
 due  to  us,  was  inconceivable  (as  I  hinted  before.) 
 
 2.  As  the  devils  shall  be  cast  into  hell,  so  sl'.all  all  prophnno  and  ungodly 
 
 sinners  that  live  and  die  in  their  sins,      "  Know  ye  not  that  the  unrighteous     pJr,''J,°['''" 
 shall  not  inherit  the  Icingdom  of  God  ?  be  not  deceived  ;  neither  fornicators,  nor     (iiRnnddying 
 idolaters,   nor  adulterers,  nor    efleminate,  nor  abusers  of  themselves  with     KiKiin.'oclist' 
 mankind.     Nor  thieves,  nor  covetous,  nor  dninkards,  norrevilers,  nor  extor-     "itoiitli. 
 tiones,"  1  Cor.  vi.  9,  10.     &c.,  that  is,  such  who  so  live  and  die  ;  for  in  the 
 next  verse  he  saith,  "  And  such  were  some  of  you,  but  you  are  washed,"  (tc, 
 ver.  11.  And  as  here  the  apostle  saith  they  shall  not  inherent  the  kingdom  of  heaven,  so 
 another  text  saith    "  The  wicked  tliall  be  turned  into  hell,"  I'sal.  ix.  17.     And  again  it  is 
 said,  ■'  But  the  fearful,  and  unbelieving,  and  murderers,  and  whoremongers,  and  sorcerers^ 
 
833  THE   I'.\nABLE    OF    TUE    EIC!I    MAN    AND   LAZARUS.  SUPPL. 
 
 and  iJolatora,  and  all  liars,  shall  have  their  portion  in  the  lake  that  bumeth  with  fire  and 
 AU  Ati  ■         brimstone,  which  is  the  second  death,"  Rev.  xxi.  d. 
 
 shall  be  3.  All  Atheists  who  deny  the   being  of  God,  none  can  be  greater  sinners 
 
 damned.  {j,^^  these,  let  their  lives  be  what  they  will,  for  if  they  that  know  not  God 
 
 (with  a  right  spiritual  knowledge)  shall  be  damned,  much  more  all  that  deny 
 
 the  very  being  of  the  true  and  only  God.  (2  Thess.  i.  8.) 
 An  that  be-         4.  All  unbelievers  :  I  mean  such  that  do  not  truly  believe  in  the  Lord  Je- 
 ch"^t'"'h'i"i      ^"^  Christ.  It  is  not  enough  to  believe  there  is  a  God,  or  to  believe  in  God 
 be  cast  into     the  Creator ;  but  we  must  believe  in  Christ,  the  Son  of  God,  as  our  only 
 '"^"'  Saviour  and  Redeemer ;    "  Ye  believe  in  God,  believe  also  in  me,"  John 
 
 xiv.  1.  "  He  that  believeth  and  is  baptized,  shall  be  saved ;  but  he  that  believeth 
 not  shall  be  damned,"  Mark  xvi.  IG.  Again,  it  is  said,  "  He  that  beUeveth  on  the 
 Son  hath  everlasting  life,  and  he  that  believeth  not  the  Son  shall  not  see  life,  but 
 the  wrath  of  God  abideth  on  him,"  John  hi.  36.  As  all  men  abide  under  wrath  un- 
 til they  have  the  Son,  or  believe  on  the  Son,  so  if  they  die  before  they  so  believe, 
 and  have  union  with  the  Son,  they  must  perish  in  hell  for  ever. 
 
 All  hypo-  '''■     -^'1  hypocrites  who  die  in  that  state,  "  They  shall  be  cast  into  a 
 
 elites  shall  furnace  of  lire,  and  shall  have  their  portion  with  hypocrites  and  unbe- 
 leU."    ""         hevers,"  Luke  xii.  46  ;  and  therefore  it  is  said,  "  Tearfulness  hath  surprised 
 
 the  hypocrite,  who  amongst  us  shall  dwell  with  everlasting  burning,"  Isa. 
 
 xxxui.  14  ;  so  as  to  be  tormented  for  ever  and  ever. 
 
 6.  All  persecutors  who  hate,  murder,  and  vilify  the  people  of  God,  for 
 ^alfperiBh.     "^^^  ^^^  worse  murderers  than  these. 
 
 7.  All  backsliders  or  apostates,  who  draw  back  unto  perdition,  or  who 
 All  fin"!  a-  revolt  from  God,  from  his  ways  and  people  and  never  return,  "  It  had  been 
 go'toheu.         better  for  them  not  to  have   known  the  way  of  righteousness,  than   after 
 
 they  have  known  it,  to  turn  from  the  holy  commandment  delivered  unto 
 them,"  2  Pet.  ii.  21.  Certainly,  such  sm  against  light  and  knowledge  ;  they  were 
 once  enlightened,  and  therefore  to  them.  "  Remains  no  more  sacrifice  for  sin,  but  a 
 certain  fearful  looking  for  of  judgment  and  fiery  indignation,  which  shall  devour  the 
 adversaries,"  Heb.  x.  26,  27. 
 
 8.  All  witches  and  sorcerers,  who  give  themselves  up  to  the  devil,  and  are  never 
 helped  to  disclaim,  and  get  out  of  that  hellish  contract,  they  expect  no  other  thing, 
 than  being  cast  into  hell.  In  a  word,  all  whosoever  they  are  that  are  not  born  again. 
 "  Except  a  man  be  born  of  water  and  of  the  Spirit,  he  cannot  enter  into  the  king- 
 dom of  God,"  John  iii.  5.  And  if  they  cannot  enter  into  heaven,  they  must  go  to  hell ; 
 and,  indeed,  what  would  an  unrenewed  man,  an  unholy  man,  do  in  heaven  ;  for,  as  no  un- 
 holy person  can  enter  therein,  so  heaven  would  be  of  no  heaven  to  him  that  has  not  an 
 heavenly  nature,  or  is  not  able  to  taste  of  the  spiritual  joys  of  heaven. 
 
 Quest.     When  shall  sinners  go  to  hell  ? 
 
 Answ.     Their  souls  go  to  hell  at  death,  even  that  very  moment  the  body 
 
 theVicked*''  '^'^^  '  "  "^^^  '^'^'^  ™*"  '^^^'  ^^^  '°  ^^^^  ^®  lifted  up  his  eyes,  being  in  tor- 
 go  to  hell  at      ments,"  &c. 
 
 ^^'^^-  And  at  the  resurrection,  when  the  judgment  is  ended,  they  shall  both  body 
 
 and  soul  be  cast  into  hell ;  "  And  whosoever  was  not  found  written  in  the  book  of  life, 
 was  cast  into  the  lake  of  6xe,"  Rev.  xx.  15. 
 
 APPLICATION. 
 
 I.  Infer.  1.  That  many  persons  are  very  near  being  cast  into  hell,  even  every  ungodly 
 and  unbelieving  sinner.  0,  how  soon  may  some  of  you,  if  in  your  sins,  feel  how  intoler- 
 able the  torments  of  hell  are  ?  It  is  not  afar  off,  no,  there  is  only  a  small  thread  of  life 
 between  sinners  and  eternal  torments. 
 
 Infer.  2.  What  horrid  and  soul-undoing  e\'il  is  in  sin  ;  how  hateful  must  that  be  to  God 
 that  provokes  him  to  throw  such  multitudes  of  his  creatures  into  hell. 
 
 Quest.  But  will  the  torments  of  the  damned  never  cease  ? 
 
 Answ.  No.  They  will  never  cease.  "  They  shall  be  pimished  with  everlasting  de- 
 struction, from  the  presence  of  the  Lord,  and  from  the  glory  of  his  power,"  2  Thes.  i.  9. 
 
 1.  Because  the  judgment  of  the  great  day  is  called  the  eternal  judgment ; 
 why  t^hetor-  ^nd  also  because  the  rewards  of  grace  are  eternal;  the  godly  shall  have  eter- 
 ■nent"  of  'jje  nal  joys ;  therefore  the  punishment  of  the  wicked  eternal  sorrow.  The  sen- 
 be  eternal.       tence  ;  "  These  shall  go  into  everlasting  punishment,  but  the  righteous  into 
 
SEUM.   XIX.]  THE  PAUA.BLE  OF   THE   ItlCU   MAN   ANU   LAZARUS.  639 
 
 life  eternal,"  Matt.  xxv.  46.    Not  only  eternally  to  excess  (for  the  wicked  shall  eter- 
 nally exist)  but  into  eternal  blessedness. 
 
 2.  Because  God  is  infinite  in  wratli  and  justice  as  well  as  in  love  and  goodness.  More- 
 over, our  Lord  shows  tliey  must  lie  there  '■  Until  thou  have  paid  the  utmost  farthing ;" 
 and  it  can  never  be,  because  a  finite  beincr  cannot  satisfy  infinite  justice. 
 
 3.  Uecause  the  soul  is  immortal,  and  the  bodies  of  the  wicked  shall  when  they  are 
 raised  be  made  immortal  also  ;  that  is,  not  be  subject  unto  death  any  more,  nor  to  be 
 annUiilated  ;  they  cannot  destroy  their  own  miserable  beings,  and  God  will  not. 
 
 4.  Because  their  sinful  natures  and  evil  habits  remain  in  them  for  ever ;  and  were 
 they  capable  subjects  to  sin  (as  when  here  on  earth)  they  would  eternally  sin ;  nay,  it  is 
 thought  they  will  actually  ever  sin  by  blaspheming  of  Gud,  &c.,  and  therefore  shall  suffer 
 those  torments  eternally. 
 
 Obj.  But  doth  not  the  text  say  that  the  wicked  shall  be  burned  up,  both  root  and  branch, 
 or  be  consumed,  &c.  Neither  of  these  texts  refer  to  the  torments  of  hell :  that  in  Mai.  iv. 
 1  (as  Mr.  Cotton  well  observes)  refers  only  to  that  internal  and  external  wrath  of  God 
 against  the  Jews,  and  Church  of  Israel,  which  began  to  burn  against  them  in  the  ministry  of 
 John  the  Baptist ;  and  God  let  it  out  at  last  to  the  utter  bm-ning  up  and  consuming  their 
 Church-State,  and  left  tliem  nnt  the  root  of  Abraham's  covenant,  nor  branches  or  the  ti-uit  of 
 theii-  own  works  and  righteousness. 
 
 Infer.  3.  From  hence  we  may  see  how  blind  and  deceived  sinners  are ;  what  ignorance, 
 folly,  madness,  and  unbelief  is  in  their  hearts;  they  put  the  evil  day  far  off,  and  neither  re- 
 gard nor  fear  the  wrath  of  God,  nor  will  they  give  credit  to  what  he  positively  affirms  in  his 
 holy  w-ord. 
 
 Infer.  4.  We  infer  also  from  hence  that  ministers  ought  to  preach  on  the  torments  of  hell; 
 they  must  be  giving  warning ;  "  Knowing,  therefore,  the  terrors  of  the  Lijrd  we  persuade 
 men,"  2  Cor.  v.  11,  that  is,  we  persuade  them  to  believe  in  Jesus  Christ,  and  to  fly  to  him 
 from  the  wrath  to  come.  Why  did  our  Lord  speak  this  parable,  and  also  end  so  many  of 
 bis  parables  after  this  manner,  viz.,  "  And  shall  be  cast  into  a  funiace  of  fire,  where  the 
 worm  dies  not,  and  the  fii-e  is  not  quenched."  Ought  not  we  to  learn  of  him  who  was  the 
 gi'eat  Gospel  minister  ?  JMoreover,  let  all  take  heed  how  they  reflect  upon  such  ministers 
 who  do  insist  fiequently  upon  such  subjects,  by  calling  them  prodigal  preachers ;  lest  thereby 
 they  cast  contempt  upon  our  Lord  himself. 
 
 Exhort.  5.  Sinner,  bless  God  you  are  yet  out  of  hell.  What  improvement  may  we  think 
 the  damned  would  make  of  one  sermon  (if  it  might  be  allowed  them)  in  order  to  their  tak- 
 ing hold  of  Christ,  and  so  come  out  of  that  place ;  but  alas !  there  is  no  grace,  no  mercy, 
 nor  means  of  gi-ace  allowed  them  for  ever,  there  is  no  redemption  out  of  hell. 
 
 Admuat.  6.  0,  let  us  also  admire  the  infinite  love  and  gi-ace  of  our  Lord  Jesus  Christ, 
 who  was  pleased  to  bear  God's  severe  and  dismal  wrath  for  us  and  in  our  stead,  that  we 
 might  never  undergo  it  in  our  souls  nor  bodies. 
 
 Consol.  7.  Moreover,  what  comfort  and  consolation  may  this  administer  to  believers ; 
 the  blessed  Jesus  hath  sufl'ered,  not  only  to  fiee  us  from  the  tonnents  of  hell,  but  also  to 
 purchase  for  us  eternal  joys  in  heaven,  he  hath  delivered  us  from  wrath  to  come. 
 
 Lastly,  Poor  sinners  wOl  you  be  wise,  and  remember  your  latter  end.  Will  you  think 
 of  the  sliortness  and  uncertainty  of  life,  and  labour  to  believe  the  ti-uth  of  God's  blessed 
 Word  about  the  future  state  of  all  men.  You  need  not  to  have  one  to  come  from  the  dead 
 to  tell  you  what  the  joys  of  heaven  are,  nor  how  dismal  the  torments  of  hell  are ;  for  you 
 have  one  represented  in  this  parable,  speaking  in  hell ;  O,  hear  his  sighs  and  his  groans,  but 
 if  you  will  not  believe  God's  word,  if  you  will  not  Ixdieve  IMoses,  nor  the  prophets,  Christ, 
 nor  his  apostles  and  ministers,  neither  would  you  believe,  though  one  shcmld  rise  from  the 
 dead  to  preach  unto  you.  Know  assuredly  that  nothing  you  can  do  can  save  you  from 
 hell.  No,  it  is  Christ  alone,  by  what  he  hath  done  ;  and  you  must  believe  in  Him  or  perish  ; 
 and  when  you  do  believe  truly  you  will  soon  find  what  a  mighty  change  will  be  wrought  in 
 you.  Ti-ue  faith  is  not  without  its  powerful  operations,  there  are  sin-abhorring,  self-abasing, 
 heart- purifying,  and  God  and  Christ-exalting  operations,  which  always  accompany  the  faiti 
 of  God's  elect.     So  much  at  this  time. 
 
8-10  THE   I'AnAELE   OF    THE   EICII   MAN   AXD   LAZAKUS.  [sUPPL. 
 
 SERMON    XIX. 
 
 And  he  cried,  faiher  Abraham  have  mercy  on  me,  and  send  Lazarus  that  he  may  dip  the  tip  of 
 hisjinqer  in  water,  and  cool  my  tongue,  for  I  am  tormented  in  this  flame."  Luke  xvi.  24. 
 
 These  words  sliow  that  this  is  a  parable,  for  there  is  no  converse  hetween  the  saints  in  hea- 
 ven and  the  damned  in  hell. 
 One  design  of  our  Saviour  in  these  words,  as  I  conceive,  is, 
 
 1.  To  show,  that  the  torments  of  hell  are  very  dismal  and  intolerable. 
 
 2.  To  show  that  the  damned  have  not  the  least  ease,  mitigation,  or  abatement  of  their 
 pain  and  misery. 
 
 3.  It  may  also  show,  that  as  wicked  men  were  ignorant  of  the  way  of  salvation,  whilst 
 they  lived  on  earth ;  so  that  ignorance  remains  with  them  in  hell.  He  cries  to  Abraham 
 to  have  mercy  on  him,  not  to  God  nor  to  Jesus  Christ.  Alas  !  the  best  of  the  saints  of  God 
 cannot  help  the  distressed  in  this  life.  Can  they  show  mercy  to  relieve  sinners?  They  may 
 pity  them,  instruct  them,  pray  for  them,  but  they  cannot  ease  or  relieve  ;  none  have  mercy 
 to  bestow  to  help  the  miserable  but  God  alone  ;  indeed,  if  the  saints  could,  yet  they  would 
 not  show  mercy  to  such  they  know  God  will  show  none  unto. 
 
 "  To  cool  my  tongue." 
 
 The  soul  hath  no  proper  tongue,  but  as  eyes,  hands,  a  face,  mouth,  &c.,  are  ascribed  to 
 God  (who  is  an  uncreated  Spirit.)  for  several  reasons  I  have  formerly  mentioned,  so  mem- 
 bers of  the  body,  and  particularly  a  tongue,  is  ascribed  here  unto  the  soul  of  this  condemned 
 sinner.  And  it  may  be  (as  some  think)  because  such  a  one  as  is  here  represented  had 
 blasphemed  God,  or  grievously  offended  with  his  tongue ;  may  be,  by  lying  as  well  as  swear- 
 ing, or  by  reproaching,  backbiting,  and  viliifyiug  the  godly,  and  perhaps  tliis  poor  beggar. 
 "  The  tongue  is  a  fire,  a  world  of  iniquity,  and  is  set  on  tire  of  hell,"  Jam.  iii.  5. 
 
 Doct.  1.  The  damned  in  hell  would  gladly  receive  the  very  smallest  degi-ee  of  ease,  but 
 it  is  denied  them ;  not  so  much  as  one  droj)  of  water  is  allowed  to  allay  that  flame. 
 
 God  will  measure  to  them  as  they  measured  to  others.  "  They  shall  have  judgment 
 without  mercy  that  showed  no  mercy."  As  this  wretch  would  show  no  pity  to  poor  Lazarus 
 in  his  sorrow,  so  he  now  has  no  pity,  no  mercy  showed  to  him  ;  no,  not  anjthiug  to  miti- 
 gate, or  abate  his  pain  and  anguish.  All  cries  and  tears  in  hell,  avail  nothing ;  their  de- 
 sires are  all  fruitless,  as  their  pains  are  easeless  and  endless.  The  passions  of  the  soul  will 
 abide  for  ever,  both  desire,  horror,  rage,  grief,  shame,  and  despair. 
 
 "  But  Abraham  said  "Son,  remember  that  thuu  in  thy  life-time  receivedst  thy  good  things, 
 and  likewise  Lazarus  evil  tilings ;  but  now  he  is  comforted,  aad  thou  art  tormented." 
 
 1.  Note  !  the  person  here  represented  (it  appears)  was  one  of  the  seed  of  Abraham  ac- 
 cording to  the  flesh ;  and  so,  iu  that  external  covenant  with  him  whilst  he  lived  on  earth, 
 Abraham  calls  liim  Son,  therefore  a  person  being  one  of  Abraham's  seed,  and  iu  that  cove- 
 nant. Sirs,  being  the  child  of  believing  parents  will  avail  no  man  ;  no,  unless  he  be  a 
 Scm  of  Abraham  accortling  to  the  covenant  of  grace  made  witli  him ;  which  runs  only  to 
 his  true  spiritual  seed,  "  If  ye  be  Christ's  then  are  ye  Abraham's  seed,  and 
 A  tnrofoiii  beirs  according  to  promise,"  Gal.  iii.  29.  Therefore  most  evident  it  is,  there 
 made  >vitii  was  a  twofold  covenant  made  witli  Aljraham,  viz..  The  covenant  of  circumci- 
 Abraham.  gj^^^  ^„j  ^l^^  f^.gg  promise  of  God,  "  In  thy  seed  (that  is,  Christ)  shall  all  the 
 The  d:imnc<i     families  of  the  earth  be  blessed,"  Gen.  xii.  3. 
 
 incmber  ''^'  -■  Note  !  the  good  thmgs  which  the  damned  once  had  will  be  brought  to 
 what  things  tlicir  remembrance  ;  they  shall  call  to  mind  their  worldly  riches,  honours,  and 
 •nUon  on  pleasures,  and  how  their  hearts  were  inordinately  set  upon  those  things  ;  and 
 wlictllertem-  ^^^^  ^'^^Y  ^^'^^  remember  what  means  of  grace  was  aft'orded  tliem,  which  they 
 porni     and     slighted  and  utterly  rejected.     Moreover,  how  they  slighted  and  neglected 
 
 spiritual  ii  "    „  ./        o 
 
 things.  the  poor. 
 
 Thou  received  thy  good  things,  that  is,  thou  hast  thy  portion  in  the  world. 
 Many  men  have  "  Their  portion  in  this  life,"  Psal.  xvii.  14.  Woe  to  you 
 that  are  rich,  for  you  have  received  your  consolation  ;  not  because  they  are 
 rich  doth  our  Lord  denounce  a  woe  to  them,  but  because  they  set  then-  hearts  upon  their 
 riches,  trusting  in  them  and  despising  the  riches  of  gi-ace  and  the  glory  of  heaven  ;  nor 
 improving  tlieir  riches  to  tlio  honour  of  God,  in  supporting  the  common  wealth,  nor  to  the 
 profit  of  theii'  neighboiu's,  the  interest  of  Christ  and  his  poor  saints.     Thou  (as  if  Abraham 
 
SEKM.    XIX.]  THE   PARABLE   OF    THE   Kicn   MAN  AND   LAZARUS  841 
 
 should  say)  didst  desii-e  no  better  things,  and  God  answered  thee  according  to  the  idols  set 
 up  in  thine  own  evU  hearts. 
 
 And  from  hence  note, 
 
 2.  Doct.  That  some  rich  men  have  all  their  good  things,  or  their  portion  only  in  this 
 world. 
 
 From  these  men  David  desired  to  be  delivered,  "  From  men  wlio  are  thy  sword,  0 
 Lord,  from  men  of  the  world,  which  have  their  portion  in  this  life,  and  whose  belly  thou 
 fiUest  with  thy  liid  treasure,  they  are  full  of  children,  and  leave  tlie  rest  of  their  substance 
 to  thuir  babes,"  I'sal.  xvii.  14.  They  leave  none  of  it  to  cliaritable  uses,  or  not  to  Christ's 
 servants  to  promote  the  gospel,  nor  to  the  jioor  saints  :  this  very  thin^'  is  a  cbanictcr  of 
 one  that  has  his  portion  here ;  they  leave  all  to  their  children  or  relations,  and  little  or  no- 
 thing for  the  other  great  purposes. 
 
 l>oct.  3.  That  according  to  their  unsatisfied  desires,  God  answers  some  men's  carnal 
 hearts,  in  judgment  and  wrath,  and  not  in  love  nor  mercy  to  tliem. 
 
 1.  God  may  give  some  men  eartlily  riches  to  discover  tlic  abominable  evil  that  is  in 
 their  hearts  ;  he  this  way  trys  them,  and,  for  the  neglect  of  due  improvement  of  what  they 
 possess,  will  be  the  aggravation  of  their  sin  and  miseiy. 
 
 2.  Hereby  God  seems  to  deal  with  them  (as  some  men  serve  rebellious     ^9'}     •**"'' 
 
 1  -1  1        \     •  rt.     i>     1        •    1       .  11        •  1  -ii-        •         wall      some 
 
 chudrenj  viz.,  put  them  oil  of  the  inheritance,  by  leaving  tliein  a  sliiUing  in  rich  men  aa 
 tlieirlast  will  and  testament.  Wicked  men  who  have  abundance  of  tlie  world  Jeu'eUioua'" 
 mayjustlyfearthat  God  designs  to  cut  them  oil"  the  iulieritanco  above;  they  are  child, 
 stubborn  and  rebellious  persons,  and  as  such  God  deals  with  them.  Alas  !  all  the  riches 
 of  tliis  world  comparatively  is  not  one  shilling  to  that  crown  of  glory  above,  or  inlierit- 
 ance  in  heaven. 
 
 Again  observe, 
 
 Iiiict.  4.  The  remembrance  of  those  good  things  the  damned  had  when  on  earth 
 will  greatly  alllict  them  in  liell  and  augment  their  soitow. 
 
 I  shall  a  little  open,  and  enlarge  upon  this  truth,  by  giving  a  few  reasons  why  it  will 
 afflict  them,  &c. 
 
 1.  Because  they  see  what  fools  they  were.  Wicked  men  think  themselves  to  be  wise 
 above  others  whilst  they  live,  and  are  never  convinced  of  tlieir  folly  till  they  come  to  hell ; 
 and  may  they  not  cry  out  against  themselves,  for  placing  their  chiefest  happinness  in  such 
 thiug,  whicli  could  not  answer  the  wants  of  their  souls  whilst  they  Mved.  What  folly  is 
 it  to  esteem  tlie  creature  above  the  creator. 
 
 2.  Tliey  thought  the  people  of  God,  who  were  exposed  to  reproaches,  persecutions, 
 and  many  sorrows  in  the  world,  to  be  the  worst  of  fools ;  but  to  see  them  afar  off  in  glory 
 will  tend  to  convince  them  and  discover  their  folly,  and  cause  the  remembrance  of  the 
 saints  fwhom  they  abused)  to  be  very  giievims  to  them. 
 
 3.  The  remembrance  of  the  shortness  of  their  outward  happiness  will  afflict  them,  that  they 
 for  one  day's  delight  and  pleasure  should  lose  eternal  or  endless  glory,  and  incur  everlast- 
 ing misery. 
 
 4.  They  will  remember  their  horrid  infidelity,  and  how  the  devil  deceived  them ;  they 
 believing  the  father  of  lies,  and  disbelieved  all  which  the  holy  God  said  and  testified,  and 
 deriding  his  ministers,  then  they  wiO  say,  "  How  did  we  hate  instruction,  and  obeyed  not 
 the  voice  of  our  teachers,  nor  inclined  our  ears  to  them  that  instructed  us,"  Prov.  v.  12, 13. 
 
 USE. 
 
 1.  Let  none  call  the  ricli  happy  unless  tliey  are  gracious  it  may  bo  feared :  that  but  few 
 ricli  men  are  good  men ;  and  though  they  seem  happy  here,  yet  are  like  to  be  miserable  here- 
 atter ;  these  men  bless  themselves,  and  many  foolish  creatures  bless  them.  But  alas  !  tlie 
 holy  God  blesseth  them  not,  they  are  under  his  curse.  "  The  wicked  boasteth  of  his  heart's 
 desire,  and  blesseth  the  covetous,  whom  the  Lord  abhorreth,"  Psal.  x.  3. 
 
 2.  Consider  tliat  the  remembrance  of  sensual  delights  will  not  allay  but  augment  the 
 misery  of  the  damned  ;  if  pain  here  extinguish  all  the  pleasures  of  the  senses,  and  if  actual 
 enjoyments  canuot  afford  delight  to  the  body  afflicted  with  tormenting  diseases,  wliat  will 
 the  reflections  upon  past  pleasures  in  the  fancy  mid  memory  terrify  the  damned  in  extreme 
 torment.  Sailh  Dr.  Bates,  "  The  remembrance  will  infinitely  increase  their  anguish, 
 that  for  such  seeming  and  short  pleasures  they  brought  upon  themselves  misery  intolerable." 
 
 3.  Let  such  who  are  rich,  if  not  gi-acious,  always  remember  this  rich  man,  and  behold 
 him  first  in  his  purple  robes,  (and  perhaps)  with  a  chain  of  gold  about  his  neck,  riding  in  his 
 chariot,  with  many  servants  attending  ou  him ;  also  his  tabic  spread  with  all  dehcious  food, 
 
842  THE   PARVDLE    OF    TtIF    RICH    MAN    AND   LAZARUS.  [sUPPL. 
 
 whilst  concerts  of  ravisliing  music  and  sweet  melody  soundeth  in  his  ears,  and  multitudes 
 bowing  down  before  liim ;  and  tlien  presently  behold  him  as  he  is  in  another  world,  de- 
 prived of  all  his  honour,  and  none  to  attend  him  but  devils  ;  and,  instead  of  music,  nothing 
 but  the  horror  of  a  guilty  conscience  continually  tolhiwing  him,  while  his  soul  lies  burning 
 and  is  tormented  in  (.Usmal  flames.  Also,  behold  him  in  his  first  state  possessed  with  all 
 that  grandeur  but  for  one  hour,  and  in  liis  other  (or  last)  state  for  millions  of  years  ;  nay, 
 to  all  eternity :  and  you  will  conclude  the  rich  who  are  ungodly  are  miserable  creatures, 
 and  such  to  be  abominable  fools  that  desire  their  portion  here. 
 
 "  And  Lazarus  his  evil  things,  but  now  he  is  comforted,"     &c., 
 
 A  godly  man  hath  all  his  evil  things  in  this  world,  which  friendly  and  kind  death  de- 
 livers him  for  ever  from  ;  sweet  death  puts  an  end  to  all  his  sorrows  and  begins  his  ever- 
 lasting joys,  when  the  sorrows  of  the  righteous  end  then  the  sorrows  and  miseries  of  the 
 wicked  being;  or  as  death  opens  heaven  to  all  believers,  so  it  opens  hell  to  an  ungodly  sin- 
 ner :  when  death  comes  the  souls  of  the  righteous  are  comforted,  and  the  souls  of  the 
 wicked  are  tormented  :  when  it  is  spring-time  with  one,  it  is  winter  with  the  other;  "One 
 sings  tor  joy  of  heart,  the  other  shall  cry  for  sorrow  of  heart,  and  howl  for  vexation  of 
 spirit ;"  Isa.  Ixv.  14.  Whilst  the  one  drinks  and  is  abundantly  satisfied  with  the  rivers 
 of  God's  pleasure,  the  other  is  thirsty,  and  has  not  one  drop  of  water,  either  to  allay  his  thirst 
 nor  ease  his  pain  ;  and  as  no  comforts  are  like  soul-comforts,  so  no  torments  are  like  to  hell 
 torments ;  and  as  their  is  no  place  of  joy  and  delight  hke  the  coelestial  Paradise,  so  there 
 is  no  place  of  sorrow,  like  the  lake  that  burneth  with  fire  and  brimstone.  Moreover,  as 
 the  pangs  of  hell  cause  the  damned  to  forget  all  his  former  good  things,  joys,  and  delights, 
 so  as  no  ways  to  please  him,  so  the  joys  of  heaven  cause  the  saved  to  forget  his  former 
 sorrow  and  miseries,  so  as  no  ways  to  grieve  him. 
 
 Doct.  5.  The  day  of  death  is  the  day  of  a  believer's  joy  and  comfort,  and  of  the  wicked's 
 sorrow. 
 
 The  godly  sowed  in  tears,  but  then  reap  in  joy  ;  "  Light  is  sown  for  the  righteous,"  Psa. 
 xcvii.  11  ;  and  death  is  the  harvest  of  that  light,  and  joy  for  'all  the  upright  in  heart ; 
 and  death  is  the  harvest  of  that  joy.  Do  the  wicked  think  they  shall  always  rejoice,  and 
 the  godly  always  mourn  V  no,  no,  as  the  joys  of  the  one  are  but  for  a  moment,  so  the  sor- 
 rows of  the  other  but  for  a  moment  in  this  world  ;  and  as  the  joys  of  the  one  in  the  other 
 will  be  eternal  so  wiU  the  sorrow  and  miseries  of  the  other  in  the  other  world  never  have 
 an  end,  but  be  eternal  also.  How  should  he  want  comfort  that  entei  s  into  his  master's 
 joy  ?  can  God  comfort  his  people  ?  can  Christ  comfort  them  ?  can  the  Holy  Ghost  comfort 
 them  ?  can  the  fruition  of  God  comfort  them  ?  can  all  the  joys,  the  unmixt  joys,  soul-ravish- 
 ing, soul-satisfying  joys  comfort  them  ?  can  aU  the  joj's  of  heaven  comfort  tliem,  even  joys 
 that  are  unspeakable  and  full  of  glory  ?  Then  they  shall  be  comforted,  and  that  also  when 
 the  wicked  shall  be  tormented. 
 
 1.  God  is  their  God,  who  is  the  God  of  all  comfort;  and,  when  death  comes,  that  is 
 God's  time  to  let  out  the  greatness  of  his  comforts  to  his  saints. 
 
 2.  Comfort  is  promised  to  them  that  mourn,  "  Blessed  are  they  that  mourn,  for  they 
 shall  be  comforted,"  Matt.  v.  4  ;  such  that  mourn  under  the  sense  of  the  evil  of  sin,  and 
 the  evil  of  their  own  hearts. 
 
 3.  They  must  needs  have  comfort  in  respect  to  their  state,  being  delivered  from  all  dis- 
 comforts and  sorrows  whatsoever  ;  and  are  in  a  sweet,  comfortable  place,  and  with  sweet 
 and  comfortable  company.     Who  can  want  comfort  that  are  with  Christ  in  paradise  ? 
 
 4.  God  hath  ordained  or  appointed  everlasting  comfort  for  all  true  mourners,  and  his 
 decree  and  counsels  shall  be  accomplished,  "  As  one  whom  his  mother  comforteth  so  will  1 
 comfort  you  and  ye  shall  be  comforted,"  &c.,  Isa.  Ixvi.  13.  It  will  be  soul-comfort,  and 
 comfort  without  sorrow,  yea,  and  eternal  comfort. 
 
 USE. 
 
 1.  I  infer.  That  you  that  are  godly,  though  poor  in  this  world,  may  lift  up  your  heads 
 and  sing,  for  though  you  have  sorrow  here,  sorrow  now,  yet  you  shall  be  com  torte,  being 
 delivered  from  whatsover  is  evU,  and  possess  whatsoever  is  truly  good,  and  when  you  die 
 you  shall  partake  thereof. 
 
 2.  Who  would  that  is  godly  be  afraid  to  die,  or  fear  death  :  who  that  is  sorrowful,  but 
 would  be  comforted  ;  and  what  you  want  of  it  now,  you  shall  have  hereafter  ;  though 
 your  life  be  a  life  of  sorrow,  your  death  will  be  comfortable :  0,  what  a  vast  difference  is 
 there  between  the  state  of  believers  at  death  and  the  state  of  sinners. 
 
 3.  Bear  up  under  your  present  troubles :  God  gives  you,  now  and  then,  comfort  in  the 
 midst  of  your  sorrows  here,  and  will  pour  joy  and  comfort  into  your  souls  like  a  river 
 
SERM.    XIX.]  THE    PARAIiLK    OF    THE    RICH    M\N    AND    LAZARUS.  813 
 
 hereafter,  when  wrath  will  be  poured  into  tlie  souls  of  the  wicked,  how  full  of  earthly 
 comforts  soever  they  seem  to  be  now ;  wheu  your  comforters,  remember,  come,  they  will 
 never  abate  nor  end.  You  shall  never  see  one  dark  or  uncomfortable  day  more,  but  ever 
 be  with  the  Lord  ;  therefore  when  your  godly  friends  die.  "  Do  not  mourn  as  others,  who 
 have  no  hope,  but  comfort  one  another  with  these  words." 
 
 4.  Let  the  wicked  howl  and  mourn  bitterly,  for  tliey  shall  at  death  be  tormented  ; 
 their  comforts  are  short-lived  and  the  days  of  their  sorrows  will  be  many. 
 
 Besides  all  this,  between  us  and  you  tliere  is  a  great  gulf  fixed,  &c.  ver.  26. 
 
 This  gulf  that  is  fixed,  some  think,  is  God's  eternal  decree.  My  bretlu'en  this  shows  that 
 the  happiness  of  the  saints  in  heaven  is  unalterable,  and  the  miserable  state  of  the  damned 
 in  liell  is  also  unalterable  ;  the  glorified  in  heaven  are  fixed  there  for  ever,  the  one  cannot 
 pass  to  the  other  they  can  neither  change  their  place  nor  their  company. 
 
 The  wicked  can  neither  return  again  or  live  on  earth,  nor  can  they  go  to  heaven  •  all 
 then-  hopes  of  being  saved  die  when  the  die:  their  expectation  perishes,  and  prov.  xi.7. 
 all  means  of  gi'ace  cease  :  the  door  of  mercy  is  shut  for  ever  :  they  are  in  a  bottomless  pit 
 out  of  which  they  can  never  get;  but  are  bound  in  chains  of  everlasting  darkness.  The 
 power  of  God  and  his  wrath  as  it  is  fierce,  so  it  is  kresistible,  and  his  will  is  unalterable: 
 the  decrees  of  God  are  compared  to  mountains  of  brass,  Zech.  vi.  1. 
 
 Sinners  tremble  ;  0,  what  a  dreadful  God  do  you  provoke  !  "  It  is  a  fearful  thing  to  fall 
 into  the  hands  of  the  living  God,"  Heb.  xii.  2U.  If  you  know  not  what  it  is  to  sin  against 
 God  now,  you  shall  hereafter ;  and  when  you  come  to  hell  there  you  must  abide,  justice 
 will  hold  you  fast,  "  Verily  I  say  unto  thee,  thou  shalt  by  no  means  come  out  heuce,  until 
 thou  hast  paid  the  utmost  farthing,"  Matt.  v.  26. 
 
 2.  Will  you  remember  what  sin  will  bring  you  to  ;  why  do  you  put  the  evil  day  far 
 from  you  ;  death  may  be  nearer  than  you  are  aware  of,  and  that  is  the  evil  day  to  all  Christ- 
 less  sinners,  then  they  go  to  hell ;  dare  you  defer  seeking  Jesus  Christ,  "  boast  not  thy- 
 self of  to-morrow,  for  thon  knowest  not  what  one  day  may  bring  forth,"  Prov.  xxvii.  1. 
 
 3.  0,  dread  death,  how  can  you  think  of  death,  and  are  in  your  sins,  and  without  God, 
 without  Christ,  and  without  hope ;  that  is,  without  any  true  and  well-grounded  hope ; 
 Eph.  ii.  12  ;  be  persuaded  to  lay  these  things  to  heart,  and  labour  to  improve  the  means 
 of  grace,  and  prepare  for  death,  and  bless  God  you  are  yet  out  of  hell. 
 
 SEEMON    XX. 
 
 Then  he  said,  I  pray  thee,  therefore.  Father,  that  thou  wouldest  send  him  to  my  Father'* 
 
 house ; 
 For  I  have  five  brethren,  that  he  may  testify  unto  them,  lest  they  also  come  into  this 
 
 place. — Luke.  xvi.  27,  28. 
 
 No  doubt,  but  our  Saviour  represents  a  man  in  the  parable  whose  Father's  house  and  breth- 
 ren were  hke  himself,  \iz.,  wicked  or  ungodly.      Here  are  several  things  to  be  considered. 
 
 1.  The  ricli  man's  request,  which  was,  that  Abraham  would  send  Lazarus  from  hea- 
 ven to  the  earth  :  he  would  employ  him  in  a  great  work,  whom,  when  on  earth,  he  would 
 not  allow  the  crumbs  that  fell  from  his  table. 
 
 2.  To  whom  he  wotlld  have  him  be  sent,  viz.,  to  his  Fathers  house  and  to  the  five 
 brethren. 
 
 3.  The  message  itself,  viz.,  to  testify  to  them  ;  that  is,  declare  the  great  danger  they 
 were  in,  of  going  to  hell  when  they  die,  and  so  feel  that  torment  which  he  himself 
 actually  felt :  let  him  declare  what  a  woeful  condition  I  am  in,  and  what  a  blessed  state 
 he  himself  is  in  ;  let  him  assure  my  five  brethren,  that  there  is  a  dreadful  God,  and  a  hot 
 hell  prepared  for  all  that  provoke  this  God,  and  live  wicked  lives,  and  regard  not  their 
 precious  souls. 
 
 It  cannot  be  thought  that  there  is  pity  among  the  damned,  or  love  to  the  souls  of  sinful 
 men ;  they  care  not  (as  one  observes)  how  many  are  as  miserable  as  themselves ;  having 
 a  diabolical  nature. 
 
 Saith  anotlier,  it  is  most  undoubted  that  there  is  no  real  charity  among 
 the  damned  to  the  souls  of  their  survivors,  nor  any  true  zeal  for  their  salva-     sir.  Cruno 
 
 ^-  p  *"  on  this  nar- 
 
 tion,  &C.  able,  p.  1 18. 
 
 1.     Therefore  (as  our  annotators  observe)  he  praycth  not  for  them,  but  for 
 
844  TliE   PAEABLE   OF    THE   EICH   MAN   AND   LAZAEUS.  [sUPPL. 
 
 himself,  tliat  his  torments  might  not  be  increased,  or  agjjravated  by  his  brethren's  continu- 
 ing in  tlieu'  sins,  and  so  come  to  hell  also  ;  whom,  jierhaps,  lie,  by  his  ■wretched  life  (or 
 atheistical  notions),  had  hardened  in  ungodly  ways,  whilst  he  lived  among  them.  A  grave 
 author  (as  our  annotators  note)  saith,  that  he  praj'Cth  not  for  them  but  for  himself,  that 
 he  might  not  be  more  miserable  by  their  company,  who  upon  earth  were  his  relations,  and 
 dear  unto  him.  But  another,  I  think,  speaks  more  to  the  purpose  :  take  his  words,  viz., 
 "  It  is  most  probable  that  the  main  reason  which  swayed  the  rich  man  to  the  making  tliis 
 request  was  the  fear  of  the  aggi'avation  of  his  own  torment  by  the  continued  sin  and  fu- 
 ture damnation  of  his  brethren  then  living  on  the  earth,  so  that  whatsoever  he  pretendetli, 
 or  appeareth  at  first  sight,  self  was  at  the  bottom.  But  we  must  (as  he  saith)  remember 
 that  our  Savioiu-  here  speaketh  in  a  figure,  and  that  which  he  intendeth  by  these  ex- 
 pressions to  instruct  us  in  is  no  more  than  this,  i.  e.,  that  all  atheistical,  rich,  proud, 
 and  haughty  persons,  who  in  this  life  make  a  mock  at  hell  and  the  wrath  of  God, 
 and  despise  the  poor  sen'ants  of  God,  who  by  their  doctrine,  holy  life,  and  good  ex- 
 ample taught  them  better  things,  yet  shall  find  the  fire  of  hell  so  hot,  and  the  wrath  of 
 God  so  terrible  and  intollerable,  that  if  it  were  possible  they  would  gladly  receive 
 any  relief  from  such  ministers  or  persons,  whom  in  their  live's  time  they  hated  and 
 despised  (and  were  it  possible  for  them,  to  have  natural  aflfections  or  bowels  in  them 
 v\lien  in  hell) ;  they  would  beg  the  favour  of  them,  to  forewarn  any  whom  they  loved 
 (who  are  out  of  hell)  to  leave  their  ways,  and  believe  in  Christ,  and  accept  salvation 
 on  any  terms,  though  themselves  they  see  ai'e  past  all  liope  of  recoverj'. 
 
 But  to  proceed  a  little  further  ou  this,  God,  no  doubt,  will  punish  the  wicked  not 
 only  for  their  own  sins,  in  which  others  partook  not,  but  also  for  drawing  of  others 
 into  sin,  either  by  actual  enticements  or  by  their  example  strengthened,  and  encour- 
 aged tliem  to  pursue  the  hke  horrid  lusts  and  evil  comses  ;  some  "  Walk  in  the  coun- 
 sel of  the  ungodly,"  Psal.  i.  1,  2.  We  read  of  some  that  caused  others  to  sin;  how 
 often  is  Jeroboam  branded  with  this  brand,  i.  e.  he  "  Who  made  Israel  to  sin."'  0,  then, 
 how  dismal  will  the  state  of  impostors  be  !  who  by  false  doctrine  and  heresies  have 
 deceived  and  eternally  ruined  thousands  of  souls,  as  well  as  such  who  entice  persons 
 to  steal,  or  to  drunkenness,  or  to  uncleanness,  &c.  And,  0,  what  torments  shall  the 
 devils  have,  who  have  temj)ted  so  many  millions  to  sin  against  God,  to  the  eternal 
 destruction  of  their  souls.  Also,  such  sinners,  who  have  been  instruments  to  draw  many 
 souls  to  commit  cursed  acts  of  sin,  or  that  have  been  ringleaders  to  wickedness,  be 
 sure  shall  have  a  hot  hell.  Nay,  my  brethren,  if  just  and  righteous  endeavours  are 
 not  used  to  dissuade  others  from  their  sinful  ways,  it  may  provoke  God  ;  he  hath  pun- 
 ished some  men  in  this  hfe  in  indulging  their  children  in  sin,  or  not  endeavouring  to 
 restrain  them  from  acts  of  great  wickedness,  as  in  Ely's  case ;  and  he  may  punish 
 others  in  hell  for  ever,  for  their  great  wickedness  in  this  respect ;  how  do  some  by 
 their  own  evil  example  rather  encourage  their  children  in  abominable  acts  of  sin  rather 
 Dancing  than  Ibrwam  them  or  strive  to  restrain  them  from  it ;  and  by  sendmg  them 
 
 schools,  &c.      J.Q  gy(,]j  pi^ggg  where  they  can  learn  nothing  but  evil  and  ciu'sed  practices. 
 
 1.  Learn  from  hence  not  to  be  partakers  of  other  men's  sins :  this  nay  be  done  many 
 ways  ;  which  here  I  shall  not  speak  to.     But, 
 
 2.  Much  more  learn  to  avoid  drawing  others  into  sin.  Look  to  it,  you  that  entice 
 others  to  drunkenness,  or  to  uncleanness ;  or  to  hear  false  teachers,  such  that  deny  the 
 Christ  of  God,  or  that  preach  not  justification  and  salvation  by  Christ  alone.  You  may 
 bring  the  blood  of  such  persons  upon  your  own  souls,  and  not  perish  yourselves  only,  but 
 
 •  be  instruments  of  their  destruction,  also,  though  all  ignorantly  done,  "  Take  heed  who  you 
 hear."     Our  days  in  this  case  are  very  perilous. 
 
 Be  sure  take  heed  you  be  not  ringleaders  to  wickedness,  nor  into  any  false  way,  notions, 
 and  opinions. 
 
 The  person  here  represented,  it  is  concluded,  had  been  an  evil  instrument  to  blind,  and 
 harden  his  brethren  in  some  wicked  ways  or  another ;  and  so  feared  Ids  torments  might 
 be  augmented  if  they,  through  that  means,  came  to  the  place  of  torment. 
 
 But  to  proceed, 
 
 "  Abraham  said,  they  have  jMoses  and  the  prophets,  let  them  hear  them.''  ver.  29. 
 
 Arid  he  said,  "  Tather  Abraham,  but  if  one  went  uuto  them  from  the  dead  they  will  re- 
 pent." ver.  oO. 
 
 "  And  he  said  unto  him,  if  they  hear  not  Moses  and  the  prophets,  neither  will  they  be 
 persuaded  though  one  rose  from  the  dead,"  ver.  31. 
 
SERM.    VII.]  THE   TAnAEI-E   OF   THE    RICH   MAN   AND   LAZAKUS.  815 
 
 1.  Note,  it  is  no  small  Llessing  to  have  the  written  word,  or  God's  sacred  oracles ; 
 "  Hoses  ami  the  prophets  were  until  John,"  Luke  xvi.  16  ;  that  is,  they  were  the  chief 
 external  means  God  aii'orded  his  people  to  direct  thum  into  the  way  of  life  until  Jdlai ; 
 but  we  have  not  only  the  Old  Testament,  or  Moses  and  the  prophets,  but  the  holy  due- 
 trine  of  Christ  and  his  apostles  ;  we  have  the  New  Testament  also,  and  so  much  clearer 
 liftht  than  such  had  who  lived  under  the  ministration  of  the  law,  or  in  the  times  of  the 
 old  prophets. 
 
 2.  See  the  blindness  of  men's  hearts,  and  the  vainness  of  their  imagmatidns.  Alas  ! 
 hell  removes  not  that  infidelity,  folly,  and  ignorance  that  is  in  them  ;  they  remain  in  the 
 same  mind  and  tilled  with  the  s-ame  idle  fancies  and  dreams  that  possessed  them  when  on 
 earth.  Hell  is  no  place  of  conversion.  Sinners  think  that  way  to  be  the  most  efl'ectual 
 to  brine  them  to  repentance  which  God  hath  not  ordained  ;  they  stop  their  ears,  or  are 
 deaf  tu^the  voice  of  God's  word,  and  think  some  sensible  evidence  (either  of  future  joys  in 
 heaven,  or  of  the  wrath  of  God  in  hell)  will  work  more  powerfully  on  the  hearts  of  sin- 
 ners than  the  revelation  of  the  word,  or  the  preaching  thereof;  they  oppose  their  fancies 
 to  divine  oracles,  or  God's  sacred  institutions ;    "  They  have,  saith  the  Lord,  chosen  their 
 
 Isa.'lxvi.  3  ;  they  will  give  the  preference  to  what  proceeds  out  of  theii-  ima- 
 
 or  esteemed  the  word  of  God  as  a  small  and  contemptible  book,  and  rather  adhered  to  the  lofty 
 and  proud  notions  of  silly  mortals.  "  Are  not  the  rivers  of  Damascus  better  than  all  the  rivers  of 
 Israel,"  said  Naaman,  the  Syrian,  2  Ivings  v.  12.  The  cause  ofthis  (as  one  notes)  Revorned 
 is  their  pride  and  arrogancy ,  together  with  self-love  ;  as  likewise,  that  rebellion  ""^''■ 
 and  perverseness  there  is  in  their  hearts  against  God,  and  no  doubt  Satan  is  not  wanting 
 in  stirring  them  up  through  his  malice,  to  contradict  the  wisdom,  appointment,  aijd  au- 
 thority of  God  ;  he  knowing  hereby  the  Holy  God  will  be  provoked,  and  that  he  will  pour 
 forth  his  wrath  upon  them  for  opposing  his  sovereign  will  and  pleasure.  _  For  sinners 
 hereby  seem  to  intimate  that  their  wisdom  exceeds  the  wisdom  of  God,  as  if  they  knew 
 what  ways  would  sooner  bring  men  to  repentance  than  God  himself ;  which  is  to  confront 
 divine  wisdom,  and  so  inexcusable  presumption.  Let  this  be  a  caution  and  warning  to  all 
 such  who  go  about  to  set  up  their  post  by  God's  post,  or  bring  in  their  superstitious  wor- 
 ship and  vain  traditions,  as  if  God  was  negligent,  or  had  omitted  such  things  that  would 
 tend  much  to  his  own  honour,  and  the  profit  of  men's  souls.  "  Vain  man  would  be  wise, 
 though  man  is  born  like  a  wild  ass's  colt,"  Job  xi.  12  ;  i.  e.,  he  would  be  Caryl. 
 ■wise°bevond  his  line  (saith  one)  or  in  things  above  him  ;  though  he  is  but  like  a  brutish 
 creature,  yet  would  magnify  his  wisdom  above  the  wisdom  of  God.  0,  ye  children  of  men 
 when  will  you  leave  your  folly,  and  strive  to  bring  down  high  thoughts  that  exalt  them- 
 selves in  you,  against  the  will,  pleasure,  and  authority  of  God,  and  submit  to  him  before 
 he  draws  forth  his  sword,  and  cuts  you  olf  iu  his  anger. 
 "  They  have  Iiloses  and  the  prophets,"  &c. 
 
 That  is.  They  have  their  writings,  or  those  divine  oracles,  that  God  appointed  as  the 
 chief  outward  means  to  deter  men  ft-om  sin,  and  to  direct  them  into  the  way  of  salvation. 
 They,  my  brethren,  that  Uved  before  John  the  Baptist,  Christ  and  his  apostles  (as  Iliiuted 
 before),  had  only  the  Old  Testament,  but  it  may  be  said,  we  who  \i\e  in  these  gospel 
 times  have  Christ  the  Son  of  God  sent  from  heaven,  whom  "  God  hath  spoken  unto  us 
 in  these  last  days,"  Heb.  i.  1,  2 ;  whose  holy  doctrine  is  laid  down  in  the  writings  of  the 
 evangelist  and  the  holy  apostles.  True,  the  Old  Testament  testified  of  Christ,  Moses 
 pointed  unto  Christ,  the  Shadows  of  the  law  and  sacrifices  held  forth  Jesus  Christ,  and 
 the  prophets  prophesied  of  Christ,  but  yet  that  was  but  a  dark  dispensation  of  the  gospel ; 
 and  hence  it  is  said,  "  Many  prophets  and  kings  desired  to  see  tiiose  things  which  ye  see 
 and  have  not  seen  them,  and  to  hear  those  things  which  you  hear,  and  have  not  heard 
 them  "  Luke  x.  34.  That  is,  to  seeClu'ist  come  in  the  flesh,  and  to  behold  the  vail  taken 
 off,  and  60  to  see  with  open  face  as  in  a  glass,  the  glory  of  God  shining  forth  in  the  minis- 
 tra'tion  of  the  gospel.  15ut  let  no  man  mistake  me,  the  law  is  stid  of  great  use,  and  the 
 old  testament  is  of  the  same  authority  with  the  new, "  All  Scripture  is  given  by  inspiration  of 
 God,  and  is  profitable,"  &c. ;  the  law  convinceth  of  sin,  and  discovers  the  woeful  state  and 
 condition  all  sinners  natm-ally  are  in,  and  God,  by  Moses  and  tlse  prophets,  denounceth 
 wrath  against  all  ungodly  sinners  ;  but  yet  pray  know  that  we  are  only  to  receive  tlie 
 law  now°from  the  hands  of  Christ,  or  from  the  mouth  of  our  high  priest.  Moses,  as  a  teacher, 
 was  not  to  abide  in  the  house  for  ever  ;  his  mioistratibn  of  the  law  abides  not,  though  the 
 
S46  THE    PARABLE   OF    THE   KICK   MAN   AND   I-AZAnUS.        •  [sUPPL. 
 
 law  as  it  is  in  the  hand  of  Christ,  abides  as  a  rule  of  righteousness  for  ever.  And  *from 
 hence  note  ; 
 
 Doct.  That  it  is  no  small  blessing  and  privilege  for  a  people  to  have  the  written  Word 
 of  God,  especially  the  Gospel  or  New  Testament,  i.  e.,  the  writings  of  the  evangelists,  and 
 holy  apostles  of  our  Lord  Jesus  Christ. 
 
 This  I  shall  endeavour  to  demonstrate,  and  show  wherein  the  written  Word  of  God  is  of 
 such  great  use. 
 Wherein  the         1-  The  Word  of  God  is  of  such  great  use  that  without  the  knowledge  of  it 
 
 GoVis°of  "'^  ^'^^*  ^'^'^  ™^"  ''°"^^  '"  ^^^  "^''°°  °^  *'"'  ^^'"'''':1  concerning  God,  &c.,  but  only 
 useful,  nay,  mere  natural  religion,  or  what  is  made  known  by  the  light  of  natural  cou- 
 necSy.*^  science,  through  the  help  of  the  visible  things  of  the  creation  :  for  the  Heathen 
 or  Pagan  world  know  no  more,  nor  any  people  on  earth  who  never  had  God's 
 written  Word,  nor  conversed  with  any  persons  who  had  the  Icnowledge  of  them  ;  they  may 
 know  the  being  of  a  God,  together  with  his  glory,  wisdom,  and  mighty  power,  considered  as 
 a  creator,  "  The  heavens  declare  the  glory  of  God,  and  the  firmament  show  his  handy 
 work,"  Psa.  xix.  1.  "  For  the  invisible  things  of  Him  from  the  beginning  of  the  world  are 
 clearly  seen,  being  understood  by  the  things  that  are  made,  even  His  eternal  power  and 
 godhead,  so  that  they  are  without  excuse,"  Rom.i.  20.  But  they  show  nothing  of  Christ, 
 or  report  nothing  of  a  redeemer;  nor  can  any  know  tliis,  but  by  the  revelation  of  the  holy 
 Scripture. 
 
 The  Jews  2.  Moreover,  such  is  the  usefulness  of  the  written  Word  that  upon  this  re- 
 
 vantageof"  ®P®*^*  *''*^  apostle  shows  that  the  Jews  had  the  advantage  of  the  GentUes,  viz., 
 the  Gentiles,  "  Because  unto  them  were  committed  the  oracles  of  Grod,"  Rom.  iii.  2.  For 
 iTiltliTwort  ^."'^'  °"'y  S^^^  l»s  laws  and  statutes  unto  Israel,  some  of  which  God  wrote  with 
 the^iaw  "  ^"^  ^^^ "  '^S^'':  and  he  commanded  Moses  to  write  them  in  a  book  ;  "  He  show- 
 ed his  Word  unto  Jacob,  his  statutes  and  his  judgments  unto  Israel.  He  hath 
 not  dealt  so  with  any  nation,  as  for  his  judgments  they  have  not  known  them.  Praise  ye 
 the  Lord,"  Psal.  cxlvii.  19,  20. 
 
 wOTid*ta?w  ^'  ^^'"^^^^^  °^  ^^^^  proves  that  all  men  remain  ignorant  of  Christ  and  salva- 
 
 nothing"o°f"  tion  who  have  not  nor  ever  heard  of  the  sacred  Scriptures,  by  which  means  it 
 Christ.  evidently  appears  that  this  great  and  importunate  matter  only  depends  upon 
 
 revelation ;  for  such  who  have  conversed  with  the  Pagan  or  Heathen  people  found  them 
 altogether  ignorant  of  the  very  name  of  Christ ;  they  never  heard  of  any  such  person, 
 much  less  of  that  blessed  sacrifice  he  oflered  up  to  God  for  sin,  and  of  faith  in  him,  "  For 
 how  shall  they  believe  on  him  of  whom  they  have  not  heard,"  Piom.  x.  14. 
 
 4.  Tliis  further  appears,  ior  though  (as  the  apostle  shows)  "  God  at  sundry  times  and 
 in  divers  manners  spoke  in  times  past  unto  the  Fathers  by  the  prophets,  hath  in  these 
 last  times  spoken  unto  us  by  his  Son,"  &c.,  Heb.  i.  1,  2.  By  the  Lord  Jesus  Christ  only, 
 as  the  last  great  prophet  he  promised  to  raise  up,  to  reveal  his  mind  and  will  unto  the  sons 
 of  men,  whose  holy  doctrine,  together  with  what  he  hath  done  and  suftered,  he  command- 
 ed to  be  written,  and  to  this  very  end,  that  men  might  know  and  believe  in  him  ;  though 
 all  things  our  Lord  did  are  not  written,  yet  so  many  things  are  left  upon  sacred  record,  that 
 God  saw  was  necessary  for  us  to  know,  in  order  to  instruction,  reproof,  correction,  comfort, 
 and  eternal  salvation,  "  But  these  tilings  are  written  that  ye  might  know  Jesus  is  the  Christ, 
 and  that  beleiving  ye  might  have  life  through  his  name,"  John  xx.  31.  This  shows  the  ab- 
 solute necessity  of  the  writings  of  the  New  Testament ;  God  being  pleased  this  way  only  to 
 reveal  or  make  known  the  blessed  Saviour ;  and  to  make  his  Word  as  it  is  wrote  and 
 opened  in  the  ministration  of  the  Gospel  his  ordiuary  way  to  work  faith  through  the  spirit 
 in  the  souls  of  men  :  saith  Paul,  "  I  am  not  ashamed  of  the  gospel  of  Christ,  for  it  is  the 
 power  of  God  unto  salvation  to  every  one  that  believeth,  to  the  Jew  first,  and  also  to  the 
 Gentile."  Why  so,  or  how  comes  this  to  pass  ?  "  For  therein  is  the  righteousness  of  God 
 revealed,"  &c.,  Rom.  i.  16,  17.  It  is  thereby  revealed  and  no  other  way  except  God  doth 
 it  in  some  extraordinary  or  miraculous  manner,  who  being  a  free  agent  may  step  out  of  his 
 own  ordinary  and  instituted  way  if  he  please  ;  but  it  is  noi  revealed  to  any,  by  the  light 
 that  is  within  aU  men,  nor  by  the  visible  things  that  are  made,  &c. 
 
 5.  The  holy  Scripture  is  (as  the  apostle  shows)  every  way  usefid  by  God's  ordination, 
 being  given  by  inspiration  of  God,  or  by  holy  men  of  God,  who  spake  as  they  were  moved 
 by  the  Holy  Ghost,  "  AU  scripture  is  given  by  inspiration  of  God,  and  is  profitable  for  doc- 
 trme,  for  reproof,  for  correction,  and  for  instruction  in  righteousness,  that  the  man  of  God 
 may  be  perfect,  througly  furnished  unto  aU  good  works,"  2  Tim.  iii.  in,  17.  There  is 
 nothing  needful  for  us  to  know  or  be  instjructed  in,  but  is  contained  in  tlie  written  Word 
 
SKHM.    VII.]  THE   PARAEI.E   OF    THE    RICH    MAN    ANU    LAZARUS  847 
 
 of  Gt)d,  tliough  they  are  not  understood  by  any  without  the  Holy  Spirit  opens  them  to  us, 
 and  works  faith  in  oiu-  souls. 
 
 C.  And  lastly,  the  written  word  (it  appears  from  hence)  is  the  only  rule  both  of  faith 
 and  practice  ;  and,  indeed,  should  this  be  denied,  God  hath  left  us  no  certain  rule  at  all,  as 
 hereafter  I  shall  (God  assisting)  endeavour  to  prove,  which  cannot  stand  consistent  with  the 
 wisdom  and  goodness  of  his  holy  majesty.  Therefore,  the  sacred  oracles  should  be  held  in 
 highest  esteem,  being  beyond  all  pretended  visions,  dreams,  or  apparitions  whatsoever. 
 
 And  from  hence,  we  may  see  the  great  blindness  of  this  wicked  creature  in  hell,  who 
 conceived  that  if  one  rose  from  the  dead  to  tell  liiF  five  brethern,  the  state  of  the  dead  in 
 the  other  world,  they  would  believe  or  he  persuaded ;  who  would  not  be  prevailed  with 
 so  to  do  by  the  written  word  of  God ;  indeed  lie  was  for  a  sign,  like  as  the  Jaws  were : 
 "  What  sign  showest  thou,  that  we  may  believe  on  thee  ?  As  if  those  miracles  our  Lord 
 did,  were  not  sufficient  to  confirm  his  holy  doctrine.  And  thus  it  appears,  that  those  who 
 have  not  the  written  word  of  God,  have  not  the  greatest  blessing  under  heaven  ;  they  are 
 with  the  means  God  has  appointed,  to  bring  men  out  of  darkness  into  light,  and  have  no 
 ways  or  means  aflbrded  them,  to  reveal  Christ  to  them  ;  they  are  without  that  stated  and 
 established  rule  and  way  of  faith  and  conversion,  and  so  left  iu  a  dismal  condition. 
 
 USE. 
 
 1.  0,  prize  God's  holy  Word,  esteem  the  law  of  his  mouth  above  thousands  of  gold 
 and  silver,  as  David  did  :  value  it  above  your  lives,  account  it  your  greatest  riches,  prefer 
 it  more  than  mines  of  gold. 
 
 2.  Labour  to  believe  the  truths  contained  therein,  never  doubt  of  the  verity  of  God's 
 word  ;  conclude  all  such  thoughts  that  may  be  darted  into  your  minds  to  question  the 
 veracity  of  the  sacred  Bible  are  from  the  devil. 
 
 3.  Expect  no  new  revelation  from  God,  for  God  hath  estaUished  his  Word  for  ever, 
 lie  will  not  alter  the  thing  that  is  gone  out  of  His  mouth  ;  heaven  and  earth  shall  pass 
 away,  before  one  jot  or  tittle  of  God's  Word  shall  pass  away.  Expect  no  new  revelation, 
 nor  any  other  prophet  to  be  raised  up,  to  discover  the  mind  of  God  to  you,  or  to  make 
 void  any  thing  that  is  not  written,  or  to  teach  you  otherwise  to  believe,  act,  or  do,  that 
 you  may  be  saved. 
 
 4.  Entreat  God  to  bless  his  own  blessed  means,  or  his  avowed  and  established  institu- 
 tion, to  your  conviction,  and  conversion,  and  eternal  salvation.  0,  take  up  and  read,  search 
 the  Scripture,  neglect  not  reading  your  holy  Bible,  and  pray  that  God  would 
 
 give  you  wisdom  to  understand  what  you  read  ;  pray  over  the  Word  which  is  &.  ii.i,'2.  ' 
 the  immortal  seed,  by  which  the  babe  of  grace  is  begotten  and  nourished. 
 
 5.  Know  that  the  Word  of  Christ  remains  just  as  you  find  it  written,  even  every  precept 
 every  ordinance,  every  promise,  without  any  alteration,  additions  to  it,  or  diminution 
 from  it :  therefore  have  no  regard  to  any  who  press  things  upon  you  as  truths  of  Christ 
 that  are  not  written ;  for  the  precepts  of  Chi-ist  are  laid  down  in  the  New  Testament  very 
 plainly,  the  faithfulness  of  the  Son  exceeding  the  care  and  faithfulness  of  Moses,  who  was 
 but  a  servant  in  God's  house.  The  Jews  had  made  void  many  of  the  commandments  of 
 God  through  their  traditions,  which  from  the  beginning  were  not  so.  No  Church,  no  peo- 
 ple, or  person  under  heaven,  have  any  power  to  alter  anything  left  in  Cluist's  Deut. 
 last  \vill  and  testamei 
 pronouced  accursed. 
 
 7.  Be  aware  of  those  men  who  contemn  the  holy  Scripture,  and  such  who  strive  to 
 render  it  to  be  contradictory  to  itself,  and  full  of  falsities,  and  commend  natural  hght 
 above  it,  or  those  who  pretend  to  inspiration  and  extraordinary  revelation,  and  cry  up  their 
 cursed  books  to  be  of  equal  authority  with  the  holy  Bible  ;  nay,  indeed,  magnify  their 
 detestable  nonsensical  scribling  above  those  sacred  oracles :  the  holy  Scripture,  they  call 
 a  dead  letter  (as  the  Papists  calls  it  a  noise  of  wax)  but  their  own  books  are  called  light 
 and  hfe,  a  word  from  God  is  the  voice  of  God,  &c. 
 
 Lastly,  take  heed  you  do  not  receive  the  Word  of  God's  grace  in  vain,  but  strive 
 to  mix  faith  with  it,  for  otherwise  it  would  not  profit  you  anything,  or  at  least  not  be 
 made  an  instrument  of  God's  power  to  the  salvation  of  yoiu:  souls. 
 
848  THE   TARABLE   OF    THE   KlCri   JIAN   AND   LAZARUS.  [SUI'IL. 
 
 SERMON   XXI. 
 
 And  he  said  unto  him,  if  they  hear  not  Moses  and  the  prophets,  neither  will  they  he 
 persuaded  thour/h  one  rose  from  the  dead. — Luke  xvi.  31. 
 
 I  SHALL  from  hence  note. 
 
 Poet.  Tliat  tlie  written  word  of  God  is  of  divine  authority,  and  therefore  is  above  all 
 pretended  inspirations  or  apparitions  of  the  dead,  &c.,  and  so  of  great  efficacy  to  bring 
 men  to  believe. 
 
 In  speaking  to  this  proposition  I  shall, 
 
 1.  L.ay  down  several  arguments  to  confirm  the  truth  of  this  doctrine. 
 
 2.  Prove  that  the  sacred  scriptures  as  read  (especially  as  preached  and  opened  in  the 
 ministry  of  such  men  Christ  hath  sent,  or  authorized  to  preach)  hath  far  more  efficacy 
 to  bring  men  to  believe,  than  any  pretended  immediate  revelation,  or  than  if  one  should 
 rise  from  the  dead. 
 
 S.  .Show  you  how  the  sacred  scriptures  should  be  heard,  when  faithfully  preached. 
 
 Note  this  by  the  way,  that  it  is  no  wonder  Ih.at  such  who  doubt  whether  the  holy 
 
 Scripture  be  of  divine  authority,  find  not  tlie  power  and  efficacy  of  them  upon  their  own 
 
 hearts  ;  for  who  will  regard  that  which  they  are  ready  to  believe  is  a  more 
 
 Note     these     devised  fable  or   contrivance  of   man's  own  brain.     Some  men    in   these 
 
 amr^^'more     days,  do,  indeed  count  it  but  an  idle  tale,  too  many  atheistical  wretches  are 
 
 fuUy       laid     j„  tjjggg  times,  and  God  having  left  them  withdraws  all  the  operations  of 
 down  >n  my        .    _   .  .    .        '  ,  "  '■ 
 
 Key  to  Open     his  Spirit  from  them. 
 
 MeiSphors.  But  to  proceed, 
 
 Argu.  I.  My  first  argument  to  prove  the  divine  authority  of  the  holy 
 
 The  sublime     Scriptures  shall  be  tiken  from  the  matter   contained    in  thera,  and    their 
 
 Scriptures         Sublime  style  :    certainly  this   proves  they  are  not  of  an   human   product, 
 
 v^ove     ")''/     what  writings  carry  in  them  or  discover  such  amazing  mysteries  ? 
 
 authority.  1.    What  human  brain  could  have  imagined  a  Trinity  in  the  Godliead, 
 
 or  have  given  such  an  account  of  the  manner  of   God's  existence,  or  of 
 
 the  Person     of  the  Son  of  God  in  taking  our  nature  on  him,  or  into  union  with  his 
 
 own  divine  person  ;  or  would  not  God  have  showed  his  abhorrence  of  such  an  attempt 
 
 Ion?  a"o.      Had  the  declaration  of   those  things  been  the  contrivance  of  any  wicked 
 
 man's   brains,  certainly  divine  vengeance    had    been  quickly  poured  out   upon  such   a 
 
 person  or  persons,  who  should  give  a  false  account  of  the  blessed  Peify,  as  existing  in 
 
 the  three  sacred  Persons  ;  that  so  the  gcu(^ration  of  the  righteous  might  not  be  deceived 
 
 in,  and  about  the  object  of  divine  worship  ;  though  in  many  cases  the  patience  of  God 
 
 seems  wonderful :  but  such  things,  sure,  could  not  consist  with  his  truth,  wisdom,  love 
 
 and  holiness  to  bear  with. 
 
 2.  The  holy  scripture  only  gives  an  account  of  the  beginning  of  the  world,  which  men 
 by  natural  liglit  have  given  full  demonstrations  could  not  be  from  eternity,  but  had  a  be- 
 ginning ;  but  deny  the  holy  scriptures  to  be  true,  or  from  God.  It  is  impossible  for  us  to 
 know  iiow  they  were  created,  or  how  long  since,  or  how  long  God  was  in  creating  of  it, 
 and  all  things  that  are  therein ;  and  can  it  be  ira.agined  that  the  holy  God  would  keep 
 mankind  (for  whom  he  made  this  world)  ignorant  of  this  important  matter. 
 
 3.  The  Scripture  only  gives  an  account  of  sin, 'and  discovers  how,  and  by  whom  it  came 
 into  the  world  ;  and  unless  men  believe  the  truth  of  the  scripture,  men  may  deny  that 
 there  is  such  evil  in  it,  or  that  sinners  must  bo  punished  in  another  for  it. 
 
 4.  What  an  amazing  account  is  there  given  in  the  holy  scripture  of  that  covenant,  that  was 
 between  the  Father  and  the  Son  before  the  world  was  made;  and  revealed  as  soon  as  man 
 liad  sinned :  could  such  things  have  ever  entered  into  the  hearts  of  men,  what  purity 
 and  wonderful  equity,  is  there  contained  in  every  precept  of  the  holy  law ;  and  how  is  the 
 substance  of  the  matter  contained  therein,  confirmed  by  the  light  in  every  man's  natural 
 conscience. 
 
 4.  \Vhat  a  self-denying  doctrine  doth  the  scripture  bear  witness  unto,  directly  opposite 
 to  the  whole  corporation  of  debauched  mankind,  being  utterly  destructive  to  all  men's  car- 
 nal interest  and  to  all  impiety. 
 
 What  foolish  and  imperfect  rules  of  life,  with  the  end  and  design  of  a  holy  life  are  those 
 of  Socrates,  Plato,  Aristotle,  Tully,  Seneca,  &c.,  when  compared  to  the  holy  scriptures, 
 
SUPPL.]  THE   PAnAm.K   OF   THE   RICH   MAN   AND   LAZAKUS.  649 
 
 or  the  best  aud  wisest  of  mere  natural  men,  wlio  have  wrote  of  moral  and  Divine  things. 
 
 Argu.  II.  My  seconJ  argument  sliall  be  taken  from  the  antiquity  of  the     j,,^      j^j|_ 
 Scriptures ;  the  writings  of  Moses  being  the  first  tliat  ever  were  in  the  world     quity  of  the 
 (next  to  tliose  wrote  by  the  finger  of  God  iiimself  on  mount  Sinai) :  this  Justin    siiom'^'t'hcy 
 Martyr  hath  fully  proved,  who  lived  one  hundred  and  thirty  years  after  Christ;     ""=  of  God. 
 the  same  also  is  most  excellently  proved  by  Tertullian.     And,  indeed,  if  the     Justin  Mar- 
 Scripture  be  not  of  God,  then. Moses  is  a  grand  impostor,  and  the  lirst  religion     Kranetic'to 
 a  mere  counterfeit,  and  that  the  devil  set  up  his  chapel  before  God  built  his     "'f     Greeka 
 Church.     Since  Moses'  writings  contained  a  platform  of  worship,  of  any  uo-     Apology,' 
 tice,  and  given  of  God  himself,  and  the  first  that  ever  tlie  world  knew,  so     *^*'''  '^' 
 that  it  would  follow  from  hence,  that  the  world's  origin,  the  fall  of  man,  and  the  way  of 
 his  recovery,  is  all  a  cheat  and  delusion,  and  the  Jewish  worship,  and  all  the  sacrifices 
 were  devices  of  some  wicked  man  or  men  ;  which  is  enough  to  cause  all  who  deny  the  di- 
 vine authority  of  the  holy  Scriptures  to  tremble. 
 
 Argu.  III.  Consider  the  majesty  and  authoritativeness  of  the  Spirit  of  xhe  maieaty 
 God  si.)eaking  in  them,  and  that  extraordinary  and  inimitable  style  wherein  ™<i  authora-. 
 they  are  written  ;  the  style  of  the  sacred  Scripture  is  singular,  they  teach  with  and  style  of 
 awful  authority,  and  have  jieeuliar  properties  not  found  in  other  writings  ;  its  acrinture''"'^ 
 simplicity  is  joined  with  majesty  commanding  the  veneration  of  all  serious  show  they 
 men.  Nut  like  the  writings  oi  meu,  filled  with  elaborate  blandishments,  or  or^uiaL'""* 
 huoiaii  elegancy,  that  tickle  the  ear  and  fancy,  and  relish  with  the  flesh.  Com- 
 mands here  are  given  forth,  and  subjection  peremtorily  required  with  great  severity ;  and 
 no  stronger  arguments  than  the  will  of  the  law-maker  ;  promises  made  unlikely  to  be  ac- 
 complished, yet  assurance  of  performance,  though  no  other  reason  alleged,  but  "  I,  the 
 Lord,  have  spoken,"  Isa.  li.  22,  and  lii.  4.  And  to  encoui-age  against  the  greatest  dif- 
 ficulties imaginable,  that  a  man  might  believe  in  hope  against  hope,  or  things  utterly  im- 
 possible in  the  eye  of  sense  and  reason,  nothing  is  added  but  "  I  will  come,  and  Sarah 
 shall  have  a  sou,"  &c.  Also  the  divinity  of  the  style  may  be  observed,  that,  without  re- 
 spect of  persons,  all  degrees  of  men  are  commanded,  high  and  low,  rich  and  poor,  noble 
 and  ignoble,  kings  and  peasants,  and  such  things,  too,  most  distateful  to  their  natures,  for- 
 bidding what  they  approve,  and  promising  not  earthly  honour  but  everlasting  life,  threat- 
 ning,  not  with  rack  and  gibbet,  but  with  eternal  pains  and  torments  in  hell-fire. 
 
 Of  all  writings  in  the  world,  the  sacred  Scriptures  assume  most  unto  themselves,  telling 
 us,  they  are  the  Word  of  God,  the  words  of  eternal  life,  and  given  out  by  the  inspira- 
 tion of  the  Holy  Ghost,  the  testimony  of  Jesus,  the  faitliful  witness,  John  xii.  48 ;  and 
 that  they  shall  judge  the  world,  2  Tim.  iii.  16;  that  they  are  able  to  make  men 
 wise  unto  salvation.  Rev.  ii.  19;  that  they  are  the  immortal  seed,  Exod.  xx.  1.2; 
 their  t«nor  is,  "  Thus  saith  the  Lord,"  I  Pet.  i.  23  ;  and  no  conclusion  but  "  The  Lord 
 hath  spoken,"  "  Hear  the  word  of  the  Lord,"  "He  that  hath  an  ear  to  hear  let  him  heau:." 
 The  nature,  quality,  or  composure  of  the  style  and  phrase  of  the  Scripture,  we  say,  is  em- 
 phatical  and  signally  different  from  all  human  writings.  Here  is  no  apology  begging  par- 
 don of  the  reader,  or  insinuating  into  li's  good  opinion  by  the  art  of  rhetoric,  but  a  stately 
 plainness  and  mysterious  simplicity.  The  Scriptui'e  so  speaketh  (saith  Augustine)  "  That 
 with  the  height  of  it  it  laughs  proml  and  lofty  spirited  men  to  scorn,  yet  feeds  men  of  the 
 greatest  knowledge  and  understanding,  and  noiuisheth  babes  and  sucklings." 
 
 Argu.  IV.  That  excellent  Spii'it  of  hoUuess,  which  every  where  breathes 
 in,  and    from    the  scriptures,  show  of   whose    fi-aming   they  are ;    to  this     hoiin"''th°t 
 holiness  they  most  powerfully  persuade  by  amazing  expressions  and  com-     breathes 
 mands,    "  Be  ye  holy,  for  I   am  holy ;"   requiring   men    to  be    righteous     loJi^tures,''' 
 and  holy,  and  yet  to  behold   themselves  filthy,  and  not  to  trust  to  their     proves   tueir 
 own  inherent  holiness,  nor  to  boast  or  glory,  but  to  be  ashamed  and  loath     original, 
 themselves  after  they  have  attained    to  the  highest  degree,  while  here  in 
 this  world  they  are  capable  of  arriving  at,  assuring  that  "  No  man  with- 
 out hohness  shall  see  the  Lord,"  Heb.  xii.  14.     And  yet  that  their  holiness  is  none  of 
 their  title  to  eternal  happiness,  but  that  they  must  befuund  in  the  righteousness  of  another, 
 and  that  their  own  is  as  but  filthy  rags  ;  yet  censuring  men  to  eternal  buining,  not  only 
 for  the  outward  acts  of  sin,  but  inward  lusts  of  theii'  hearts.     I'Vom  whence  can  such  |)ure 
 streams  flow,  but  from  the  fountain  of  all  perfections.     Doth  such  a  design  to  advance 
 hohness   and  utterly  debase    man  look  as  if  it  was  the  intrigue  of  any  polluted    and 
 proud  mortals,  and  which  discovers  such  a  way  of  attaining  to  righteuusuess  and  ever- 
 
 3  I 
 
850  THE    PARABLE    OF    THF.    lilCn    MAN    AND    LAZARUS.  [SUPPL. 
 
 lasting  happiness,  thatlits  uliove  tlie  reach,  thoughts,  iuventioii,  and  comprehension  of  tlie 
 wisest  of  mere  natural  men. 
 
 Tiir' armony  Argum.  V.  The  sweet  and  admirable  agreement,  consent,  dependence  and 
 of  the  Scrip-  harmouy  that  we  find  in  all  and  every  part  of  the  holy  Scriptures  prove  their 
 they  are  "  divinity,  though  there  are  so  many  books  contained  in  them  and  written  by 
 oracks'"'^  so  many  different  persons  of  various  conditions,  in  different  ages,  in  several 
 places,  and  in  different  languages,  yet  all  agreeing  with  each  other,  and  every 
 .  part  with  the  whole ;  which  could  not  be  foreseen  or  contrived  by  any  human  wisdom  or 
 subtilties  of  men  in  writing  any  one  part  thereof ;  for  all  the  histories,  prophecies,  pro- 
 mises, types,  and  doctrines  in  an  orderly  connection,  tend  to  promote  the  same  thing,  and 
 one  admirably  subservient  to  the  other ;  and  eveiy  age  proves  a  fresh  interpreter,  and  re- 
 veals to  us  more  and  more  of  this  glorious  concord  and  harmony,  which  could  not  be  the 
 effect  of  human  artifice,  nor  of  any  other  cause,  but  an  infinite  comprehension  and  fore- 
 sight, and  that  the  several  writers  of  this  book  were  in  all  times  guided  in  what  they  wrote 
 by  the  supreme  wisdom  of  that  one  God,  who  is  always  constant  to  himself,  and  the  same 
 yesterday,  to-day,  and  for  ever. 
 
 Argum.  VI.  Consider  yet  further,  the  credit  and  sincerity  of  the  penmen 
 Jmf  sincerity  °^  ''''^  sacred  scriptures  ;  for  were  they  not  what  they  pretend  to  he,  viz.,  the 
 of  the  pen-  Word  of  God,  and  dictated  to  the  writers  thereof  by  the  Spirit  of  God,  it 
 holy  Scrip.^  would  be  the  greatest  afiront  to  the  r)i\'ine  Majesty  imaginable,  and  the 
 ture  prove  greatest  cheats  towards  mankind,  that  ever  was  put  upon  the  world  ;  but  if 
 God.  we  consider  the  penmen  thereof  we  shall  find  them  all  of  undoubted  credit, 
 
 and  no  ways  to  he  suspected  of  imposture  ;  some  of  them  being  kings,  and  of  the  deepest 
 learning,  not  likely  to  be  guilty  of  such  a  mean  and  base  spirit,  as  to  vent  odious  lies  and 
 forgery.  Moreover,  many  of  the  prophets,  and  almost  all  the  apostles  were  illiterate  men, 
 of  parts  and  education  so  mean  that  of  themselves  it  seems  impossible  they  should  write  so 
 profoundly,  or  lay  so  deep  a  contrivance  for  deluding  the  world;  and,  as  it  is  incredible  that 
 so  many  men  of  such  a  distance,  times,  qualities,  and  abilities  should  all  agree  in  the  same 
 imposture,  and  so  harmonize  in  promoting  it.  So  neither  could  any  interest  nor  ambition 
 prompt  them  thereunto ;  for,  as  in  the  main  tendency  of  this  hook  is  to  notify  men's  ambi- 
 tion and  lusts,  so  most  of  them  exposed  themselves  by  publishing  these  writings  to  great 
 hazards  and  persecutions.  Many  of  the  prophets,  and  almost  all  the  apostles,  being  put 
 to  death  in  maintaining  the  things  asserted  and  wrote  by  them  ;  nor  have  several  of  them 
 forbore  to  record  their  own  great  sins,  failings,  and  imperfections,  together  with  those  of 
 their  brethren. 
 
 Thus  Moses  relates  his  own  infidelity  and  averseness  to  submit  to  the  extraordinary 
 call  of  God.  What  an  account  have  we  of  Noah  and  Lot,  Jacob,  David,  and  Solomon,  and 
 Peter's  great  sms  and  falls.  Now,  had  the  penman  of  the  Scripture  wrote  only  by  a  human 
 spirit,  or  had  they  been  impostors,  be  sure  they  would  have  hid  or  concealed  their 
 own  and  their  brethren's  gross  iniquities ;  but  no  doubt  those  sins  of  their's  were 
 by  the  Lord  left  on  record  for  many  grand  and  good  causes  ;  and  one  among  the  rest 
 might  be  to  support  poor  believers,  who,  througli  temptations,  may  fall  fidly,  and  that  they 
 might  from  thence  have  hope,  that  the  root  of  the  matter  may  be  in  them,  though  Satan 
 and  tlieii-  own  evil  hearts  might  be  too  hard  for  them. 
 
 Argum.  VIL  My  next  argument  shall  be  taken  from  the  accomplishment,  and  punctual 
 accomplishment  of  the  prophecies  of  the  Scripture  to  foretell  events,  which  is  the  prerogative 
 of  God  alone.  Let  them  bring  forth  (saith  God)  what  shall  happen  ;  or  show  us  things 
 thai  are  to  come  hereafter,  that  we  may  know  them  "  (Isa.  xli.  22).  Now,  my  brethren,  the 
 body  of  the  Scriptures  is  enlivened  with  the  spirit  of  prophecy  almost  throughout,  and  what  a 
 full  and  convincing  prophecy  is  that  of  Jacob  (recorded  by  Moses),  i.  e., "  The  scepter  shall  not 
 depart  from  Judah,noralawgiverfrom  between  lus  feet  until  Shilohcome,  and  unto  him  shall 
 the  gathering  of  the  people  be,"  Gen.  xlix.  10.  This  was  not  fulfilled  till  near  two  thous- 
 and years  after.  The  first  part  was  made  good  all  along,  from  the  entrance  of  the  tribe 
 of  Judah  upon  the  government  in  king  David,  until  the  going  of  it  oft'  in  the  person  of  Hir- 
 canus,  whom  Herod  slew,  as  Josephus  testifies  ;  but  when  Herod,  a  stranger,  and  of  another 
 nation,  had  cut  off  the  house  and  line  of  Judah  from  the  government  of  the  Jews,  then,  at 
 that  very  time,  Shiloh,  viz.,  the  long  expected  Messiah,  punctually  came  into  the  world. 
 Tliat  by  Shiloh  the  Messiah  was  meant,  the  Jewish  Rabbins  do  not  deny,  which, 
 being  well  considered,  one  would  think  might  convince  the  Jews  their  Messiah  is  long 
 since  come.  But,  however,  what  a  plain  and  wonderful  confirmation  in  this  prediction  of 
 of  the  sacred  verity  of  the  Scripture ;  also  I  might  mention  that  concerning  Cyrus,  foretold 
 
SKRM.    XX.]  TIIK    PAR.Vnl.F.    OF    TIIK    ItlCII    MAN    AN'D    LAZAHUS.  851 
 
 by  the  propliet  Isaiah  one  hundred  years  before  he  was  born,  and  how  lie  shoukl  conquer 
 Babylon,  and  rebuild  tiie  temple  at  Jerusalem  ;  which  came  to  pass  accordingly.  As  also 
 the  seventy  years'  captivity  of  the  Jews  by  the  Babylonians.  Moreover,  Daniel's  prophecy 
 of  the  four  monarchs,  and  of  the  fourth  or  Roman  monarch,  which,  as  he  foretold,  should 
 be  so  much  different  from  all  the  others  before  it,  and  of  the  rise  of  Antichrist  signified  by 
 the  little  horn,  Dan  7,  who  should  wear  out  the  saints  which  the  whole  world  long  since 
 hath  seen  exactly  come  to  pass.  And  also,  that  of  Daniel's  seventy  weeks,  discovering  the 
 verytimewhen  the  Messiah  shouldbecut  ofY,  which  was  punctually  fulfilled  accordingly.  Also, 
 if  we  come  unto  the  New  Testament  times,  how  fully  were  the  predictions  of  our  Saviour 
 accomplished,  touching  the  destruction  of  Jerusalem  and  the  temple,  and  also  Paul's  pre- 
 dictions of  the  revelation  of  the  Man  of  Sin,  and  John's  propiiecies  in  his  revelations,  of  the 
 general  apostacy  from  the  Christian  faith  ;  and  the  rise  and  tyranny  of  the  Papacy,  or  the 
 Church  of  Home,  under  the  name  of  Jlystery  Babylon  ;  together  with  the  time  of  the  Beast's 
 reign  for  forty  and  two  months,  and  state  of  the  witnesses  of  Christ  in  sack-  2  ihea.  ii.8. 
 cloth  for  one  thousand  two  hundred  and  sixty  years  all  these  prophecies  do  abundantly 
 rove  the  truth  and  dix'ine  authority  of  the  holy  Scripture. 
 
 Argum.  VIII.  Those  writings  and  doctiine,  that  was  confirmed  by  real  and  Thescripture 
 wonderful  miiacles  must  needs  be  of  God  ;  but  the  books  and  doctrine  of  cano-  miracles, 
 nicai  Scriptures  were  so  confirmed.  What  miiacles  did  Moses  work  by  the  fin- 
 ger of  God  in  Egypt,  and  at  the  Red  Sea  to  confirm  the  Jemsh  religion,  or  the  truth  of 
 the  Old  Testament.  And,  also,  how  amazing  were  they  wrought  by  our  blessed  Saviour 
 and  his  Apostles,  to  confirm  he  was  the  true  Messiah,  and  to  confirm  the  doctrine  of  Chris- 
 tianity, or  the  truths  of  the  New  Testament,  which,  as  to  matter  of  fact,  none  dare  or  can 
 deny,  for  those  miracles  were  not  done  in  a  corner :  the  very  Turks  deny  not  the  miracles 
 of  our  Lord,  and  Josephus  makes  mention  of  them  in  his  history  of  the  wars  of  the  Jews. 
 When  God  puts  forth  his  miraculous  working  power,  in  the  confirmation  of  any  word  or 
 doctrine  (saith  reverend  Owen)  he  avows  it  to  be  of  and  from  himself,  or  to  be  absolutely 
 and  infalliably  true,  setting  the  fullest  and  openest  seal  unto  it,  which  men  who  cannot  dis- 
 cern his  essence  or  being  are  capable  of  receiving  or  discerning,  &c. ;  the  worst  enemies  of 
 the  Christian  religion  cannot  deny  the  miracles  wrought  by  our  blessed  Lord.  Moreover,  take 
 notice  of  this,  i.  e.,  that  the  devil  can  work  no  real  miracles,  for  could  he,  what  mortal  might 
 he  not  deceive  ?  all  the  miracles  which  he,  or  his  instruments  pretend  to  work,  the  Lord 
 calls  Ijing  wonders  ;  those  miracles  in  the  primitive  times,  sirs,  did  not  soon  cease  in  the 
 Church.  For  I  find,  that  Iroeneus  who  lived  near  two  hundred  years  after  Christ,  de- 
 clares that  mu-acles  were  not  ceased  in  his  time,  but  that  in  the  name  of  Clmst  "  The 
 dead  were  raised,  and  devils  cast  out,"  in  his  days. 
 
 Argum.  IX.  I  might  add  the  wonderful  preservation  of  the  holy  Scriptures     Thepreser- 
 for  so  many  ages,  which,  indeed,  seems  to  me  to  be  none  of  the  least  of  mira-     ^a'!""  otihe 
 cles,  considering  what  enemies  they  have  met  withal ;    certainly,  if  they  be-     proves  th.?y 
 longed  not  to  God,  as  the  author  and  parent  of  them,  they  had  not  continued     "■''^  «''(''"•• 
 to  this  day.     For  why  should  God  sutt'er  such  a  book  to  remain,  and  be  un- 
 der his  peculiar  care,  declaring  itself  to  be  of  his  dictation,  if  falsely  pretending  to  his  name 
 and  authority  ?     Many  works  of  eminent  men  are  lost,  but  the  sacred  Bible  continues  in 
 spite  of  the  wrath  and  malice  of  men  ami  devils.     What,  the  holy  God  sutler  a  book  to  re- 
 main, calling  itself  the  Word  of  God  ?  If  it  was  not  indeed  so,  be  sure  it  had  been  oblitered 
 and  blotted  out  long  ago  ;  but  since  it  hath  surmounted  all  difficulties  and  oppositions  for 
 so  many  generations,  and  against  such  unwearied  and  diabolical  attempts,  we  have  no 
 reason  (in  the  least)  to  doubt  of  the  certain  verity  thereof. 
 
 Argum.     X.     The  wonderful  success  wherewith  the  Gospel  has  been  at.     The  wonder- 
 tended  might  be  brought  in  as  another  argument  to  prove  the  Divine  authority     {)!e°"v-"d'of 
 of  the  Scripture.  How  in  the  fii'st  ages  did  Christianity  prevail  and  spread  itself,     God  hath 
 notwithstanding  the  opposition  made  against  it  by  the  Heathen  emperors  and       "  ' 
 many  cursed  heretics  :  though  published  by  a  few  weak  and  illiterate  fisher- 
 men and  contemptible  instruments,  yet  it  strangely  prospered  and  prevailed   (as  I  may 
 say)  against  wintl  and  tide,  earth  and  hell ;  and  what  a  multitude  were  brought 
 to  the  obedience  of  the  cross  in  many  nations. 
 
 Argum.   XI.    The  fearful  judgments  of  God  inflicted  in  several  ages,  upon     judgments 
 many  wicked  men,  for  contemning  these  sacred  oracles,  might  be  brought  in     ^^'.^^  ^1,^, 
 as  a  weighty  argument    to  prove  this  great  truth,  God  having  in  a  dreadful     have  hia«- 
 manner  cut  off  some,  who  have  blasphemed  his  Word  and  holy  name,  by  im-     {jod'sVord, 
 mediate  death,  as  approved  histories  testify. 
 
 3  I  2 
 
852  THF  rABABT.F,  OF  THE  KICK  MAN  AND  LAZARUS.  [sriTL. 
 
 The  mishty  ArL'mii.     XII.     The  wonderful  power  the  writings  of  the  Holy  Scripture 
 
 Word  hath'  have  had,  and  still  have  upon  the  hearts  of  men,  is  a  forceable  argument  to 
 heart*"^  prove  they  are  of  Divine  authority  ;  they  convince  the  conscience,  enlighten 
 
 Psal.  xix.  10.     the    eyes,  convert  the  soul,  stop  the  mouths  of  gainsayers,  kill,  and  tenify 
 
 obstinate  sinners,  and  comfort  the  minds  of  sorrowful  and  dejected  saints, 
 manifesting  the  thoughts  and  intents  of  the  heart,  causing  the  godly  to  bear  and  endure  the 
 greatest  sorrows  with  the  gi-eatest  cheerfulness,  the  unshaken  hopes  they  give  to  good  men 
 of  a  future  glory,  and  the  horror  that  through  them  oft-tunes  falls  on  wicked  men  for  fear 
 The  testi-  of  hell,  shows  they  are  of  God. 
 
 "lony  ofths  Argum.    XIII.    The  faith,  confession,  and  imiversal  testimony  bom  to  the 
 
 holy  mar-  truth  of  the  Scriptures,  by  the  martyrs  and  consent  of  the  godly,  and  universal 
 trys-  Church  in  all  ages,  is  another  strong  and  powerfnl  argument,  for  the  contirma- 
 
 tion  of  the  verity  of  the  Holy  Scriptures  :  what  power  could  support,  and  bear  up  the 
 spirits  of  the  martyrs  in  the  flames,  testifying  to  the  tniths  of  the  written  Word,  save  the 
 jnighty  power  of  God. 
 
 The  holy  Argum.  XIV.  If  the  Scripture  be  not  of  God  they  are  human  :  \-iz.,  com- 
 
 Scriptures  plied  by  men,  and  if  by  men,  either  they  were  godly  men  or  wicked  men  ; 
 by'men.'"'^'*     good  or  godly  men  they  could  not  be,  for  what  is  more  foul  and  abominable 
 
 in  men,  than  to  invent  or  forge  a  book  out  of  their  own  brains,  and  to  father 
 it  upon  the  holy  and  ever  blessed  God.  Moreover,  there  is  no  reason  to  think  they  were 
 compiled  by  wicked  men.  for  what  impious  wretches  would,  nay,  could  frame  such  a  book, 
 that  promotes  such  a  holy,  self-denying  life  as  the  Scriptures  do  ;  so  opposite  and  contrary 
 to  the  natural  interest  and  inclinations  of  all  ungodly  persons. 
 
 The  Inward  Argnm.  XV.  To  all  these  I  might  add  the  Divine  testimony  of  the  Spirit 
 
 testimony  upon  the  hearts  of  all  the  godly,  which  unremovably  doth  establish  our  faith, 
 of  the'spS     iind  give  us  a  full  assurance  of  tlie  truth  of  them.      Though  this  testimony  is 
 
 not  the  formal  reason  of  our  belief  of  them,  yet  it  is  of  such  a  nature,  that  we 
 are  wonderfully  confirmed  iiereby ;  so  that  neither  men  nor  devils  can  weaken  our  con- 
 fidence, nor  alledge  anything  to  shake  our  belief  of  ^he  sacred  oracles,  because  we  have 
 the  witness  of  the  Spirit,  testifying  to  our  conscience  within,  to  what  they  speak  and  de- 
 clare without. 
 
 SERMON    XXII. 
 
 And  he  said,  if  iliey  will  not  hear  Moses  and  the  prophets,  neither  will  they  be  per- 
 suaded though  one  rose  from  the  dead. — Luke  xvi.  31. 
 
 I  AM  upon  proving  the  Divine  verity  and  author  tiy  of  the  holy  Scriptures.  I  shall  proceed 
 to  another  argument  and  demonstration. 
 
 If  the  scrip-  Argum.  XVI.  If  the  Scriptures  be  not  the  Word  of  God,  then  God  hath  left 
 turebeuot  us  no  certain  rule  at  all,  either  of  faith  or  practice  ;  nor  is  there  any  way  for 
 bath*  leit  us  US  to  know  truth  from  error.  The  Papists  say,  the  Church  is  the  rule.  To 
 no  certain  -which  we  reply,  that  the  true  Church  is  only  known  by  the  Word  of  God,  for 
 by.  twenty  communities  of  men,  whose  doctrine  and  discipline  may  directly  differ 
 
 from  each  other,  may  each  pretend  to  be  the  true  Church  ;  and  if  we  have  no 
 certain  rule,  whereby  to  know  which  is  the  true  Chui-ch,  no  Chmch  can  be  an  infalUble 
 rule  but  the  former  is  true  ;  ergo.,  the  Like  I  might  say  (as  you  will  hear  by  and  by)  touch- 
 ing immediate  revelation. 
 
 He,  therefore,  that  disowns  the  Bible  to  be  of  Divine  authority  must  prove  there  is  some 
 other  way  to  know  the  true  way  to  heaven,  and  the  true  worship  and  will  of  God,  or  else 
 it  will  foUow  that  God  hath  utterly  neglected  mankind  in  the  highest  matter  of  impor- 
 tance in  the  world,  which  must  of  necessity  cast  the  greatest  contempt  and  reproach  upon 
 the  wisdom,  goodness,  love,  and  mercy  of  God  to  his  creatures  imaginable  ;  and  if  a  man 
 tliinks  there  is  no  certain  rule,  then  he  doth  not  only  give  the  lie  to  the  Christian  and 
 Jewish  religion,  but  generally  to  all  religion  that  has  been  or  is  in  the  world  :  aU  may  be 
 false  or  a  counterceit  :  but  that  infinite  wisdom  and  goodness  should  deal  thus  is  absurd 
 and  unreasonable  to  conceive  and  most  abominable. 
 
 Argm.  XVII.  The  doctrines  and  matters  of  fact  recorded  in  the  Scripture,  if  true,  then 
 
SEn.M.    SXI.]  THE    P.VllAULt.    OF    THE    ItlOU    MAN    AND    LAZAXiUS.  853 
 
 its  divine  original  cannot  be  doubted  of.  But  m<any  things  spoken  of  La  the  Scrlptuie  as  to 
 matter,  are  not  only  avouched  by  its  own  votaries,  but  divers  things  contained  therein  are 
 acknowledged  by  its  euL^mies.     As  to  instance,  in  a  few  particulars.     The     ovid  in  hii 
 creation  of  the  world  is  intimated  by  Ovid,  the  long  lives  of  men  in  the  first     Jietamor- 
 age  of  the  world  by  Mauetho,  the  Egyptian ;  Berosus,  the  Chaldean,  and     !ib°V.'' 
 others.     The  Flood,  also,  is  mentioned  by  the  same  Berosus,  whose  words  are     Aniaui 
 recited  by  Josephus  ;  also  Noah  is  mentioned  under  the  notion  of  bifronted     lib-  i- 
 Janus,  because  he  lived  in  both  worlds,  by  Berosus  and  Heroditus.     We  read     '^'''  *' 
 also  of  the  ark  in  Polyhysor,  aud  of  the  destruction  of  Sodum.     We  read  in     part2°0iw'u 
 Pliny  that  there  was  such  a  man  as  ]\Ioses,  and  a  people  called  Israelites,     Scrioture 
 whom  he  was  captain  of,  and  led  out  of  Egypt,  is  testified  by  the  most  an-        "^"'''  "'"■ 
 cient  records  of  the  Egyptians,  Chaldeans,  and  Grecians  ;  and  also  Manetho     ^au'^e*" '' 
 speaks  particiilarly  of  the  Israelites  coming  iu,  aud  going  out  of  Egypt.   Of  the 
 coming  of  the  Israelites  into  Canaan.     See  Procopius.     Of  Solomon  we  read     lib.  4 
 in  Dionysius,  Cassius.   And  Tacitus,  the  great  Roman  historian,  speaks  of  the     Tacitus  hu 
 persecution  of  the  Christians  by  Nero.     The  star  that  appeared  at  the  birth     ainaU,  Ub. 
 of  our  Saviour,  is  taken  notice  of  by  Pliny,  and  also  by  Caloidius  an  Heathen 
 philosopher.     The  slaughter  of  the  infants  by  Herod  is  recorded  by  Macro-     Sp?  5'. 
 bins.     Moreover,  Josephus  gives  an  account  of  our  Lord  Jesus  Christ,  whom 
 he  calls  a  man  (if  it  be,  saith  he,  lawful  to  call  him  a  man,  for  he  was  a  worker  of  great 
 miracles,  and  a  teacher  of  such  that  received  the  truth,  &c.) 
 
 The  same  thing  is  also  spoken  by  Lenlulus  in  his  epistle  to  the  emperor  .'^'o"'  1?,'?.°' 
 Tiberius,  recited  by  Eutropius  in  these  words  :  There  hath  appeared  in  our  theca  ra- 
 days,  and  yet  is  liNiug,  a  man  of  great  virtue  or  power,  named  Jesus  Clu-ist ;  ''''™' 
 who  is  called  of  the  nations  the  Prophet  of  Trutii,  whom  his  disciples  caU  the 
 Son  of  God,  a  raiser  of  the  dead,  and  an  healer  of  all  manner  of  diseases.  Now,  how 
 unreasonable  a  thing  is  it  for  men  to  give  credit  to  the  truth  of  many  human  histories 
 and  matter  of  fact  that  never  was  so  confirmed,  as  the  sacred  Scriptures,  have  been,  and 
 yet  boldly  dare  deny  or  doubt  of  the  divine  authority  or  truth  of  tins  book. 
 
 But  to  proceed. 
 
 Secondly,  I  shall  endeavom-  to  prove  that  the  holy  Scripture,  in  the  ministration  thereof, 
 hath  far  more  efiicacy  attending  it  to  bring  men  to  believe  and  repent  than  immediate 
 revelation,  or  apparition  from  the  dead,  &c. 
 
 1.  For  the  proof  and  demonstration  of  this  great  truth  I  shall  show  you  the  uncer- 
 tainty of  the  evidence  of  all  other  pretended  ways,  particularly  that  of  immediate  revela- 
 tion. 
 
 1 .  Suppose  a  man  pretends  to  immediate  inspiration  or  revelation,  by  "^.^  unoer- 
 which  he  says  he  knows  the  truth,  or  the  only  way  to  be  saved,  and  how  mediate  i" 
 to  worship  God,  how  can  we  be  assured  that  what  he  says  is  a  true  and  ^P'ration. 
 infalliable  revelation.  For,  perhaps,  twenty  men,  who  may  all  teach  contrary  doctrine  one 
 to  the  other,  yet  all  pretend  to  immediate  revelation  or  iuspiratiun  of  God,  how  shall  any 
 enquiring  and  doubting  person  be  assured,  which  of  these  are  truly  inspired  ;  one  may  say, 
 I  witness  it  in  myself,  and  know  it  is  of  God  ;  well,  and  so  may  another  of  them  say, 
 and  so  all ;  and  how,  then,  is  the  doubtiog  person  left  at  an  utter  uncertainty. 
 
 For  unless  one  or,  another  of  this  sort  who  pretends  to  immediate  inspiration  can  do  that 
 or  such  things  to  confirm  his  mission  which  uo  imposter  can  pretend  unto,  or  do  the  like, 
 he  is  not  in  the  least  to  be  regarded,  in  what  he  says  or  teaches  from  such  a  spirit. 
 
 Quest.  What  must  he  do  ? 
 
 Answ.  He  must  work  real  miracles,  as  to  raise  the  dead,  and  open  the  eyes  of  such  that 
 were  bom  blind,  by  that  spirit  he  pretends  to  be  led ;  and  if  he  cannot  do  such  things  he 
 can  do  no  more  than  any  grand  deceiver  or  impostor  cau  pretend  unto. 
 
 Moreover,  pray  consider  that  Almighty  God  himself,  who  is  a  Free- Agent,  and  is  under 
 no  obligation  to  his  creatures,  never  gave  forth  but  two  religions,  or  two  sorts  of  public 
 worships,  laws,  and  ordinances  (the  tirst  was  the  Jewish  religion,  and  the  second  the 
 Christian  religion)  and  neither  of  these  he  imposed  on  his  people  without  conlirming  them 
 by  signs  and  wonders. 
 
 The  first  was  given  forth  by  Moses,  and  pray  what  amazing  miracles  and  wonders  did 
 he  work  in  Egypt  before  Pharaoh,  and  at  the  lied  Sea,  to  prove  his  mission  ;  or  that  he 
 was  sent  of  God,  aud  such  that  nipue  could  do  the  like :  though  Jannes  aud  Jambres 
 withstood  him,  and  strove  to  do  the  like  things,  but  at  last  were  forced  to  cry  out,  it  was 
 "  the  finger  of  God."     Moreover,  when  the  time  of  the  Jewish  worship,  aud  their  Church- 
 
854  THE   PAEABLE   OF   THE   RICH   MAN   AND'  LAZARUS.  [sUPPL. 
 
 State  was  expiring,  aud  our  Lord  was  sent  from  heaven,  to  give  forth  the  doctrine  and 
 worship  of  the  New  Testament ;  and  what  wonderful  miracles  did  he  work  to  prove  he 
 was  sent  from  heaven ;  he  also  said,  "  If  I  work  not  the  works  that  no  other  man  can  do, 
 believe  me  not,"  And  again  he  saith,  "  The  works  that  I  do,  they  bear  witness  of  me."' 
 Tliey  proved  that  the  Father  sent  him,  and  that  his  doctrine  was  of  God,  "  Or  else  be- 
 lieve me  for  the  very  work's  sake,"  John  xiv.  11. 
 
 3.  Suppose  a  man  should  say  he  is  come  from  the  dead,  either  from  heaven  or  Lell, 
 who  will  beheve  him  ?  he  may  be  an  impostor,  a  liar,  he  is  not  to  be  regarded,  unless  he 
 works  miracles ;  and  to  confirm  what  he  says  he  must  raise  the  dead  aud  open  the  eyes 
 of  such  that  were  born  blind,  or  such  Idie  wonderful  works  which  no  deceiver  can  do ;  for 
 
 the  devil,  and  all  lying  spirits  can  work  no  real  miracles,  no,  they  are  all 
 JJ"  ^^^'^  lying  signs  and  wouders,  for  were  not  this  so,  the  world  were  left  in  a  woeful 
 no  real  condition.     Besides,  then  the  mkacles  our  Lord  wrought  could  be  no  infa- 
 
 miracies.  jjj^jg  evidence  that  he  was  the  Son  of  God  and  sent  by  Him,  and  his  doctrine 
 
 was  from  heaven. 
 
 4.  Moreover,  suppose  one  should  really  come  from  the  dead,  and  preach  to  sinners,  and 
 tell  them  v\;hat  they  should  do  to  be  saved  ;  yet  his  testimony  woiUd  be  only  the  testimony 
 of  a  mere  human  creature  ;  but  the  sacred  Scriptures  are  the  word  of  God,  "  All  Scrip- 
 tures are  given  by  inspiration  of  God,"  2  Tim.  iii.  16,  Heb.  i.  1,  2.  Nay,  the  doctrine  of 
 the  Gospel,  or  word  of  the  New  Testament  was  spoken  by  Christ  himself,  the  Son  of  God 
 from  heaven  ;  he,  in  His  own  person  and  with  His  own  mouth,  gave  it  forth  as  He  received 
 it  from  the  Father,  and  confirmed  it  by  wonderful  miracles.  And  now,  which  should  we 
 soonest  believe,  or  is  of  the  greatest  authority  ?  what  the  Son  of  God  himself  spake,  or 
 what  an  human  spirit  should  declare  ? 
 
 5.  But  the  grand  argument  is  this,  viz.,  that  way,  or  that  word,  or  that 
 The  great  ar-  means,  which  God  hath  ordained  or  appointed  (as  the  ordinaiy  and  most  ef- 
 gument  to  fectual  way  or  means)  for  the  conversion  of  sinners,  or  to  bring  them  to  be- 
 writtenWord  lieve  and  repent,  hath  a  great  and  divine  power  and  efficacy  in  it  (yea,  above 
 read'and'  ^^  '^""  ^"^  Other  way  or  means  wliatsoever),  to  effect  that  end.  But  God  hath 
 preached,  is  Ordained  or  appointed  the  sacred  Scriptures  as  read,  especially  as  preached 
 fe'tuar'way  ^i'  ^'^  faithful  ministers,  as  the  ordinary  and  most  effectual  way  or  means  for 
 and  means  to  the  conversion  of  sinners,  or  to  bring  them  to  believe  and  repent,  therefore 
 to  beiieye.  the  Scriptures  as  so  read  and  preached  hath  a  real  and  Divine  power  and  ef- 
 ficacy in  it  above  all  or  any  way  or  means  whatsoever,  to  effect  that  great 
 end.  AVill  God  leave  his  own  ordinance,  and  own  an  ordinance  of  man's  own  devising,  or 
 cause  that  to  succeed  to  answer  the  great  end  proposed  by  himself  in  his  own  institution  ? 
 no,  no,  the  rich  man  in  hell  magnifies  the  apparition  of  a  spirit ;  concluding  that  what 
 one  that  riseth  from  the  dead  might  declare  would  have  more  effect  upon  his  five  breth- 
 ren than  the  written  Word.     But, 
 
 Certainly,  that  way  aud  means  God  hath  ordained  to  such  or  such  an  end,  he  will  bless 
 and  own,  for  the  eft'ecting  his  own  gracious  design  and  purpose,  above  any  way  or  means 
 else.  Now,  for  the  confirmation  of  this  argument,  see  what  the  apostle  John  saith,  "  Many 
 others  signs  truly  did  Jesus,  in  the  presence  of  his  disciples,  which  are  not  written  in  this 
 book.  But  these  are  written  that  ye  might  believe  that  Jesus  is  the  Christ  the  Son  of 
 God,  and  that  believing  ye  might  have  life  through  his  name."  John  xx.  30,  31.  The 
 reason  why  the  doctrine  and  miracles  of  oui'  blessed  Saviour  are  writtea  in  the  Book  of 
 the  New  Testament  is  that  we  might  believe  this  is  the  way  and  means  God  hath  or- 
 dained to  this  gi'eat  end,  compared  with  Rom.  x.  14,  15.  "  How  shall  they  call  upon 
 him  in  whom  they  have  not  believed  ?  and  how  shall  they  believe  in  him  of  whom  they 
 have  not  heard,  and  how  shall  they  hear  without  a  preacher  ?  and  huw  sliall  they  preach 
 except  they  are  sent."  (1.)  Note,  that  faith  comes  by  hearing  the  Gospel  preached  as 
 the  ordinary  way  God  hath  ordained.  (2.)  That  they  must  be  such  that  preach  it  whom 
 God  hath  ordained  and  sent.  Now-,  either  he  hath  ordained  mortal  men  to  preach  it,  or 
 angels,  or  else  the  spirits  of  men  who  are  dead;  but  God  hath  not  ordamed  his  angels 
 to  preach  it,  nor  the  spirits  of  men  that  are  dead  ;  therefore  he  hath  ordained  and  sent 
 mortal  men,  whom  he  hath  gifted  to  that  end,  to  be  the  preachers  thereof.  Besides,  mat- 
 ter of  fact  puts  it  out  ot  all  doubt,  for  nothing  is  more  evident  than  this,  that  mortal  men 
 were  chosen,  gifted,  ordained,  and  sent  by  the  Lord  Jesus  Christ,  to  le  the  only  ministers 
 or  preachers  of  the  gospel.  Matt.  x.  14.  First,  he  chose  his  twelve  disciples,  and  sent 
 them  forth  to  preach  it,  (Luke  X.  1),  aud  afterwards  he  sent  out  the  "  seventy."  And 
 when  tiiey  went  away  he  said  to  them,  "  Behold  1  send  you  the  promise  of  my  ather. 
 
SEIIM.    XXJ.J  THE    !'ARAI;LK    OF    Till',    l.ICU    MAN    AND    LAZARUS.  855 
 
 but  tarry  in  the  city  of  Jerusalem  until  you  are  endued  with  power  from  on  high,"  Luke 
 xxiv.  49.  Also  it  is  said,  "  When  he  ascendeil  up  on  liigh  he  gave  gifts  to  men."  Not 
 to  angels,  nor  to  the  spirits  of  the  dead.  "  And  he  gave  some  apostles,  and  some  prophets, 
 and  Some  evangelists,  and  some  pastors  and  teachers,"  Eph.  iv.  8,  11.  The  tirst  had  an 
 extraordinary  mission  and  call ;  such  offices  as  apostles,  and  extraordinary  prophets,  and 
 evangelists,  none  can  pretend  to  have  since  the  extraordinary  gifts  ceased  ;  but  pastors  and 
 teachers  remain  in  the  church  to  the  end  of  the  world,  who  preach  by  virtue  of  those  gifts 
 Christ  received  and  gave  when  he  ascended  up  on  high,  and  hath  left  rules  how  pastors 
 should  be  qualified,  and  how  both  pastors  and  teachers  should  receive  their  ordinary  and 
 regular  call,  and  so  be  sent  by  the  Church. 
 
 6.  That  Word  which  is  more  sure  than  in  the  voice  that  came  from  the  "  excellent 
 glory  in  the  holy  mount  "  must  needs  be  of  the  greatest  authority,  and  most  powerful  ef- 
 ficacy attending  it,  to  bring  to  believe,  &c.  But  the  holy  Scriptures  is  a  more  sure  word 
 than  the  voice  that  came  from  the  most  "  excellent  glory  in  the  holy  mount ;'  ergo,  the 
 holj'  Scripture  is  of  the  greatest  authority,  and  hath  most  power  and  efficacy  in  it  to  bring 
 men  to  believe,  &c.  "  For  we  have  not  followed  cunningly  devised  fables,  when  we  made 
 known  unto  you  the  power  and  coming  of  our  Lord  Jesus  Christ,  but  were  eye-witnesses 
 of  his  Majesty.  For  he  received  from  God  the  Father  houoiu'  and  glory,  when  there 
 came  such  a  voice  to  Him  from  the  excellent  glory,  "  This  is  my  beloved  Son,  in  whom  I 
 am  well -pleased.  And  this  voice  which  came  from  heaven  we  heard,  when  we  were  with 
 him  in  the  Holy  Mount.  We  have  also  a  more  sure  word  of  prophecy,  whereunto  ye  do 
 well  that  ye  take  heed,  as  unto  a  light  that  shines  in  a  dark  place  until  the  day  dawn,  and 
 the  day-star  arise  in  your  hearts,"  2  Pet.  1,  16, — 19.  Well,  and  what  is  that  more  sure 
 word  ?  see  the  next  verse,  "  Knowing  this  first,  that  no  prophecy  of  Scriptuie  is  of  any 
 private  interpretation,"  &c. 
 
 Know  this  first,  viz..  The  rule  of  your  faith  and  practice,  or  first  and  principally  above 
 all  things,  as  the  great  article  of  your  faith,  that  the  holy  Scripture  is  of  divine  authority, 
 and  is  to  be  preferred  above  that  glorious  voice  heard  in  the  mount ;  and  so  far  above  all 
 pretended  visions,  new  inspirations,  spirits,  or  any  other  way  or  means  whatsoever,  that 
 any  can  pretend  unto.  And  that  this  doctrine  contained  therein,  and  as  a  sure  rule,  re- 
 mains until  Christ  the  Day  (or  Morning)  Star  comes  in  his  glory,  when  om'  hearts  shall 
 be  perfectly  illuminated,  or  that  which  is  perfect  is  come,  and  that  no  one  place  of  the 
 Scriptures  is  to  be  interpreted  by  men's  own  spirits,  or  is  of  any  private  interpretation,  con- 
 trary to  what  is  confirmed  by  other  Scriptures  ;  God  being  the  Author  of  it,  all  agi-ees  and 
 sweetly  harmonize,  though,  through  the  ignorance  of  men,  and  by  the  delusions  of  Satan, 
 some  understand  them  not,  and  others  wrest  them  to  their  own  destruction ;  but  not  that 
 we  are  to  conceive  no  man  is  to  interpret  the  Scriptures  unless  he  hath  received  extra- 
 ordinary gifts  of  the  Spirit,  or  the  knowledge  of  the  tongues,  for  the  Scripture  may  be  un- 
 derstood of  the  ignorant  (as  the  ancients  well  observe),  who  have  but  the  ordinary  gifts  of 
 the  Spirit,  by  comparing  one  scriptiu-e  with  another ;  for  the  Scripture  itself  is  the  best 
 interpreter  of  the  Scripture. 
 
 7.  If  we  read  of  many  thousands  that  have  been  converted  by  preaching     jj^^^  ,. 
 the  Gospel,  or  by  the  unerring  Word  of  God  or  his  sacred  oracles  and  not     sands  have 
 one  converted  by  the  Spiiit  of  any  of  the  dead,  or  by  any  spirit  whatsoever,     verred'by' 
 teaching  directly  contrary  to  those  sacred  oracles,  or  not  adhering  or  refer-     ■'h'^^Sj?'"? 
 ring  to  them  by  pretended  immediate  inspiration,    then  the  Scriptures,  or 
 
 the  preaching  of  God's  written  Word,  hath  the  only  authority  and  efficacy  in  it  through  the 
 Spirit  of  Christ  (which  always  teaches  according  to  it),  but  we  read  of  thousands  this 
 way  converteil,  and  not  of  one  converted  by  the  Spirit  of  any  come  from  the  dead,  nor 
 by  immediate  inspiration  or  by  a  Spirit  that  teacheth  directly  contrary  to  those  sacred 
 oracles;  or  not  adhering  or  referring  to  them.     Ergo,  Acts  ii.  42,44. 
 
 My  bretliern,  such  who  pretend  that  they  were  converted  by  any  spirit,  light,  or  iiisj)!- 
 ration  of  or  by  any  spirits  that  speak  not  according  to  this  Word,  it  is  a  lying  spirit,  and  no 
 light  is  in  them,  but  that  they  are  certainly  deluded  and  deceived  by  the  devil,     i^*-  »'"•  so. 
 
 8.  If  the  holy  Scripture  be  not  the  certain  way  and  means  of  faith  and  practice,  or  of 
 faith  and  repentance,  then  God  hath  (as  I  before  hinted)  left  us  no  certain     There  is  no 
 rule,  way,  or  means  at  all,  and  be  sure  that  cannot  stand  consistent  with  the     flftus" ™'* 
 wisdom,  goodness,  mercy,  pity,  honour,  and  faithfulness  of  the  holy  God.     If    faith,  &c., if 
 any  say  God  hath  left  a  certain  rule  for  our  faith,  practice,  and  conversion     areijot'ihar 
 besides  the  Scriptures,  let  them  prove  it  by  such  evidences  that  are  infallibly     '''''''• 
 certain,  that  no  nu\n  led  thereby  can  be  deceived.     1  deny  not,  but  God  may  conveit  men  by 
 
856  THE    PAKAPLK   OF    TI.T.    RICH    MAN    AKD   LAZARUS.  [SUPPL. 
 
 afflictions,  &e.,  but  what  tliough  yet  he  makes  use  still  of  the  written  Word  in  the  light  and 
 promises  thereof,  though  it  may  not  be  by  preaching. 
 
 9.  If  no  man  or  spirit  is  to  be  regarded,  unless  they  speak  according  to  this  Word,  viz.,  the 
 written  Word  of  God,  then  the  holy  Scripture  is  the  only  rule  and  ordinary  means,  answering 
 the  great  end  pleaded  for  :  but  that  this  is  so,  seelsa.  viii.  19,  20.  "  And  when  they  shall 
 say  unto  you,  seek  unto  them  that  have  famUiar  spirits,  and  unto  wizards  that  peep  and 
 mutter ;  shoidd  not  a  people  seek  unto  their  God  ?"  &c.  ;  "to  the  law  and  to  the  testimony,  if 
 The  h  1  ^'^^y  speak  not  according  to  this  Word,  it  is  because  there  is  no  light  in  them, 
 spripture  10.  If  the  holy  Scriptures,  through  faith,  are  every  ways  sufficient,  in  re- 
 
 8iifficieii™to  spect  of  faith,  practice,  and  salvation,  then  the  holy  Scripture  hath  the  only 
 ftith  in  efBcacy  in  them  for  this  gi-eat  end,  but  that  this  is  so,  see  what  the  apostle 
 says ;  "  That  from  a  child  thou  hast  known  the  holy  Scriptures,  which  are  able 
 to  make  thee  wise  unto  salvation,  through  faith  which  is  in  Jesus  Christ.  All  Scriptui-e  is 
 given  by  inspiration  of  God,  and  is  profitable  for  doctrine,  for  reproof,  for  correction,  for 
 instruction  in  righteousness  ;  that  the  man  of  God  may  be  perfect,  throughly  fiu-nished  unto 
 all  good  works,"  2  Tim.  iii.  15 — 17.  And  now,  my  bretlu-en,  what  is  further  necessary 
 that  the  Scriptures  faO  in  to  any  one  that  believes  in  Jesus  I  see  not. 
 
 Lastly,  I  might  add  that  the  personal  ministry  of  our  Saviour,  could  it  be  enjoyed  again, 
 (as  Reverend  Crusoe  notes)  it  would  be  ineffectual  to  them  whom  the  written  Word  hath 
 none  effect,  "  Had  you  believed  Moses  you  would  have  believed  me  ;  but  if  you  believe 
 not  his  writings  how  shall  you  believe  my  words,"  John  v.  46, 47.  0,  how  doth  our  Lord 
 magnify  the  written  Word  ?  There  is  the  same  reason  why  Christ's  Word  should  not  be 
 believed  by  such  that  believed  not  Moses'  writings,  who  confirmed  his  mission  with  miracles 
 as  our  Saviour  did  his.  You,  therefore,  that  despise  the  written  Word  of  God,  should  Christ 
 come  again  and  preach  to  you  [in  such  a  state  and  condition  as  he  appeared  in  when  on 
 earth),  you  would  despise  him  or  not  beUeve  in  him. 
 
 Thirdly,  How  should  the  sacred  oracles  or  the  holy  Gospel  be  heard  ? 
 How  we  Answ.  1.  As  it  is  indeed  the  Word  of  God  or  holy  Gospel  of  Jesus  Christ, 
 he^*"'  th°  y*"^  ''''^*'  ^^^^^  ^^  ^^  ''"'y  ^'^ifg  t^^  word  of  man,  it  is  no  wonder  you  profit  not 
 word  of  God  by  it.  See  how  Paul  commended  the  believing  Thessalonians,  "For  this 
 preached.  cause,  also,  thank  we  God  without  ceasing,  because  when  ye  received  the  Word 
 of  God  which  you  heard  of  us,  ye  received  it  not  as  the  word  of  men,  but  as  it  is  in  truth 
 the  Word  of  God,  which  effectually  also  worketh  in  you  that  believe,"  1  Thess.  ii.  13.  The 
 apostles  preach  the  Gospel,  and  that  Word  or  doctrine  they  preached  he  saith  truly,  is  the 
 Word  of  God,  and  as  being  such  we  should  hear  it. 
 
 2.  With  prayer,  or  join  prayer  with  heaiing,  for  the  Holy  Spuit  to  accompany  it ;  for 
 unless  the  Holy  Spirit  works  with  the  Word  it  will  not  be  effectual  to  them  that  hear  it ; 
 God  must  open  the  heart,  and  work  faith  in  the  heart,  or  bless  the  Word  with  the  divine  in- 
 fluences of  His  Spirit. 
 
 3.  With  all  diligence,  and  holy  awe  and  reverence,  "  I  stand  in  awe  of  thy  Word,"  Psal. 
 cxix.  161 :  thus  saith  David,  and  the  Lord  saith  "  To  this  man  I  will  look,  that  trembleth 
 at  my  word,"  Isa.  Ixvi.  2.  It  is  by  the  word  we  shaU  be  judged  at  the  great  day.  Nothing 
 should  divert  our  thoughts  while  we  are  under  the  Word,  but  attend  upon  it  with  our  utmost 
 diligence.  Some  think  it  is  enough  if  they  hear  the  ^\'ord,  though  they  never  regard  how 
 their  hearts  wander  abroad,  like  the  eyes  of  a  fool  to  the  ends  of  the  earth  ;  whilst  they  hear 
 it,  and  others  perhaps  sit  and  sleep,  whilst  the  AVord  of  Life  is  preached  to  them. 
 
 4.  With  all  endeared  love  and  aft'ections.  If  we  love  not  the  Word  how  should  we  profit 
 by  it  ?  it  will  not  be  a  burden  to  him  who  esteems  it  above  God.  "0,  how  love  I  thy  law  ?" 
 We  should  prize  it  above  our  necessary  food,  and  hunger  for  it,  love  and  esteem  it,  as  a 
 hungry  man  loves  and  hungers  for  bread,  prizes  and  esteems  bread  ;  so  should  our  souls 
 hunger  foi  the  Word  of  God. 
 
 5.  With  a  full  purpose  of  heart  to  receive  it,  to  hide  it  in  our  hearts,  Psal.  cxLx.  11. 
 Not  only  receive  it  into  our  ears  and  heads,  but  into  our  hearts,  into  oui'  understamhugs  and 
 affecticjns  ;  and  so,  also,  have  our  wills  bowed  to  the  authority  and  power  thereof,  and  retain 
 the  savour  of  it  in  our  memories,  and  with  a  firm  resolutiun  to  yield  all  due  ready,  hearty, 
 and  present  obedience  to  it.  We  must  believe  the  promises,  obey  the  precepts,  and  fear  the 
 threatenings  of  the  Word. 
 
 0.  Believing.  If  we  do  not  mix  faith  with  the  Word  it  will  not  profit  us  ;  we  must  feed 
 Heb.  iT.  3.  upon  the  Word,  "  Thy  words  were  foimd,  and  I  did  eat  them."  The  Word  of 
 God  is  the  food  of  the  soul,  "  And  thy  word  was  to  me  the  joy  and  the  rejoicing  of  my 
 heart,"  Jer.  xv.  IG.     This  was  Jehoshaphafs  advice  to  the  people  of  Israel,  "  Believe  iu  the 
 
SERM.    XVU.]  THE    PARA13LE    OF    THE    KICIl    JI.VN    AND    LAZAIiUS.  S.'w 
 
 Lord  your  Go^l,  and  believe  liis  prophets,  so  shall  you  prosper,"  2  Chron.  xx.  20.     Some 
 
 will  not,  do  not  so  much  as  give  such  human  credence  to  the  Word  of  God  as  they  give  to 
 
 human  histories;  if  they  did,  durst  they  persist  in  sinful  ways  as  they  do  ? 
 
 1  Cor.  Ti.  9,  ■whereastheWordpronouncethwrathandDivine  vengeance  on  all  ungodly  men, 
 Uarkxvi.  16.  and  shows  that  swearers,  drunkards,  unclean  persons,  liars,  and  all  that  live  in 
 John  ui.  3.  gjjy  ]jjjQ^.Q  sin  or  course  of  wickedness,  or  believe  not  in  Christ,  shall  be 
 damned ;  or  such  who  are  not  born  again. 
 
 APPLICATION. 
 
 1.  I  infer  that  such  who  cast  contempt  upon  the  Word  of  God,  and  magnify  any  spirit, 
 rule,  or  light,  that  some  pretend  is  in  all  men,  above  the  holy  Scripture,  are  deceived  by 
 Satan,  and  are  in  a  fearful  condition,  and  are  greatly  to  be  pitied. 
 
 2.  It  reproves  such  that  neglect  reading  and  hearing  the  Word  of  God,  and  it  may  inform 
 us  that  the  reason  why  some  men  are  not  converted,  it  is,  alas,  because  they  attend  not 
 upon  tliat  means  which  God  hath  appointed  to  that  great  end. 
 
 3.  INIoreover,  it  may  inform  us  why  some  who  do  hear  God's  word  profit  not ;  alas,  they 
 hear  it  not  as  it  is  truly  the  Word  of  God,  nor  attend  upon  it  with  diligence,  with  faith,  and 
 godly  reverence  :  the  voice  of  the  minister  of  Christ  is  God's  voice,  or  the  voice  of  Jesus 
 Christ ;  but  this  they  believe  not,  "  They  that  receive  you  receive  me,"  saith  our  Lord 
 
 2  Cor.  V.  18 — 20.  Ministers  are  God's  ambassadors,  by  whom  he  offers  terms  of  peace, 
 and  a  marriage  with  his  son. 
 
 4.  It  may  inform  us  what  a  mercy  and  blessing  it  is  to  have  the  holy  Scriptures,  or  the 
 sacred  oracles,  and  wliat  a  loss  and  dismal  judgment  it  would  be  shoidd  God  take  the 
 ministration  of  the  Gospel  from  us,  or  bring  upon  us  a  famine  of  the  Word,  gee  the  pa- 
 The  glory  of  England  lies  in  this,  it  enjoys  the  light  of  God's  word,  it  is  a  rabie  otthe 
 land  of  vision  ;  but  if  God  should  take  from  it  the  Gospel,  it  would  soon  be-  ^^"hufband- 
 come  a  land  of  darkness  :  no  judgment,  as  I  have  shown  in  opening  another  ?i'^?t''P*°^?i 
 parable,  is  like  to  such  a  judgment,  as  many  in  our  neighbouring  nation  find     _46. ' 
 
 by  woeful  experience. 
 
 '  5.  0.  let  us  highly  prize  the  Word  of  God,  and  beware  of  Satan's  designs  now  on  foot,  in 
 labouring  to  render  it  of  little  worth  or  value,  by  stuTing  up  some  to  magnify  natural  reU- 
 gion  above  that  holy  reUgion  revealed  in  the  blesed  Gospel  of  om-  dearest  Lord,  and  in  stir- 
 ring up  others  to  cry  up  the  hght  in  all  men  as  the  only  rule  of  faith  and  practice,  and 
 their  foolish  and  erronious  books  above  the  sacred  Bible,  "  God  hath  magnified  his  Word 
 above  all  His  name  :"  though,  perhaps,  incarnate  the  world  may  cliiefly  be  meant  thereby,  yet 
 what  way  of  revelation  of  God  to  His  creatures  hath  God  magnified  as  He  hath  His  written 
 Word,  as  God's  name  by  which  He  is  made  known  ;  for  all  other  ways  by  which  He  is  made 
 known  to  us  fall  short  of  that  revelation  we  have  of  Him  in  His  word. 
 
 6.  Prize  and  esteem  the  messengers  or  muiisters  of  God's  Word,  for  though  they  are  but 
 instruments  in  God's  hand,  yet  it  is  by  them  and  through  their  word  we  come  to  believe, 
 "  Who,  then,  is  Paul,  and  who  is  Apollos,  but  ministers  by  whom  ye  believed,  as  the  Lord 
 gave  to  every  man,"  1  Cor.  iii.  5  ;  but,  0,  let  us  look  beyond  ministers,  unto  God  ;  who  is 
 the  great  and  oidy  agent  of  all  Divine  operations,  "  I  have  planted  and  Apollos  watered, 
 but  God  gave  the  increase,"  ver.  6. 
 
 Now  to  conclude  and  close  with  this  parable,  let  us  all  learn  from  hence  to  bless  God 
 that  hath  afforded  us  the  best  and  most  efi'ectual  way  and  means  to  beUeve  in  Him,  and  to 
 tuni  our  soids  from  our  e%al  ways,  that  so  we  might  be  eternally  saved  ;  and  let  none 
 once  think  in  theii'  hearts  that  if  God  would  send  one  from  the  dead  to  preach  unto  them 
 that  they  then  should  be  persuaded  to  leave  their  sinful  ways  and  receive  Jesus  Christ,  or 
 that  that  would  be  a  more  efi'ectual  means  to  awaken  them,  and  work  upon  their  hearts 
 and  consciences.  For  if  they  will  not  believe  Hoses  and  the  prophets  (or  Christ's  written 
 word  and  His  apotles)  neither  will  they  be  persuaded  though  one  rose  from  the  dead 
 
8j3 
 
 TnE    PARABLK    OF    THE    I'IlAUldi:E    AND    PUBLICAN.  [SL'PPL. 
 
 THE 
 
 PARABLE 
 
 OP   THE 
 
 PHAEISEE  AND   PUBLICAN. 
 
 SERMON   XXIIL 
 
 Ttao  men  went  tip  into  the  temple  to  pray,  the  one  a  Pharisee,  the  other  a  Publican. 
 The   Pharisee  stood   and  prayed  thus  tvith   himself:   God,  I  thank    thee  I   am    not    as 
 
 other  men  are,  extortioners,  unjust,  adulterers,  or  even  as  this  Publican. 
 I  fast  twice  a  week,  1  give  tithes  of  all  I  possess. 
 And  the  Publican,  standing  afar  off,  would  not  lift  up  so  much  as  his  eyes  to  heaven, 
 
 but  smote  upon  his  breasts,  saying,   God  be  merciful  to  me  a  sinner. 
 I  tell  you  this  man  went  down  to  his  house  justified  rather  than  the  other,  foi    every    one 
 
 that    exalteth    himself  shall  be  abased,  and  he  that  humbleth  himself  shall  be  exalted. 
 
 — Luke  xviii.  10 — 14. 
 
 The  occasion  of  our  Saviour's  speaking  of  this  parable  is  expressed  in  the  pre- 
 The  occa-  cedent  verse,  "  And  he  spake  tliis  parable  unto  certain  which  trusted  in  them- 
 Christ's  selves  that  they  were  righteous,  and  despised  others."      So  that  the  design 
 
 this'parlbk.     01'  scope  thereof  is, 
 
 1.     To  discover  tlie  sad  and  fearful  state  of  all  self-righteous  persons,  or 
 Tlie  scope  of     such  that  trust  in  their  own  righteousness. 
 
 e  para  e.  f,_  'pg  uj^ke  known  the  frame  of  a  person's  spirit  that  is  justified  in  God's 
 
 sight,  viz.,  one  brought  to  the  foot  of  God,  being  bumbled  through  the  sight  and  sense 
 of  his  sin,  and  so  a  self-condemned  sinner.  Moreover,  it  might  be  to  inform  us,  what 
 great  encouragement  there  is  for  great  sinners  to  fly  to  the  mercy  of  God  ;  and  that  it  is 
 not  only  the  duty  of  sinners  to  pray,  but  to  let  us  know  God  regardeth  their  prayers,  who 
 are  under  the  sense  and  conviction  of  sin,  when  be  rejects  the  prayers  and  worship  of 
 self-righteous  persons. 
 
 But  to  proceed. 
 The  parts  First,  in  this  parable  we  have  mention  made  of  two  men,  and  also  who 
 
 opened.  j^j^gy  weK  Or  what  sort  of  men  ;  viz., 
 
 1.     One  was  a  Pharisee.     2.     The  other  a  Publican. 
 Secondly,  we  have  an  account  of  what  they  did,  viz.,  "  They  went  up  into  the  temple  to 
 pray." 
 
 As  all  the  families  of  Jacob  were  to  discharge  the  duty  of  prayer  in  their  dwelling- 
 places,  so  likewise  they  were  enjoined  to  pray  and  worship  God  in  the  temple,  God  hav- 
 ing promised  to  bear  the  prayers  that  were  made  in  that  place. 
 
 The  Pharisees  were  a  strict  sort  of  people  amongst  the  Jews  ;    but  though 
 Who  the  t],gy  seemed  to  be  very  devout  yet  were  guilty  of  great  hypocrisy,  and  very 
 
 were.  vain-glorious,  doing  wliat  they  did  to  be  seen  of  men,  against  whom  our  Lord 
 
 Who  the  denounced  many  bitter  woes. 
 
 PubUcans  The  Publicaus  were  tole-gatherers,  being  such  that  collected  Caesar's  tri- 
 
 bute, and  were  greatly  bated  of  the  Jews. 
 
 1.  Because  they  were  servants  to  the  Romish  emperors,  whose  yoke  the  Jews  could  not 
 abide. 
 
 2.  Because  they  were  generally  very  loose,  or  profane  persons,  extorting  from  the 
 people  more  than  their  due,  to  enrich  themselves  ;  there  were  some  who  were  master's  of 
 the  society  of  the  Publicans  ;  and  it  is  thought  that  Zaceheus  was  one  of  them  because  he 
 is  said  to  be  "  chief  of  the  Publicaus,"  Luke  xix.  2  ;  but  though  they  were  great  sin- 
 ners yet  divers  of  them  were  converted,  and  became  the  disciples  of  Jesus  Christ ;  the 
 evangelist  JIatthew  was  a  Publican  before  he  was  called  to  be  an  apostle.  IMoreover,  we 
 read  that  the  Publicans  were  so  hated  by  the  Jews  that  though  they  were  of  their  own 
 nation  yet  they  would  not  suli'er  them  to  marry  with  their  daughters. 
 
SF.RM.    XXII.]  THE   PAn.VEI.K   OF   TIIF.    PHARISEE    AND    PUBLICAN  859 
 
 These  two  men  (it  appears)  differed  very  much  the  one  from  the  other ;  one  was  a  zeal- 
 ous professor,  and  the  otiier  a  profane  and  an  ungodly  sinner,  yet  both  went  to  tlie  temple 
 to  pray  and  worship  God. 
 
 Thirdly,  wc  have  a  relation  of  both  their  gestures  and  manner  of  their  devotion. 
 
 1.  "  The  Piiarisee  stood  and  prayed."  Standing  in  prayer  is  not  condemned  by  our 
 Lord,  it  was  used  by  good  men,  as  well  as  kneeling  ;  but,  perhaps,  the  Pharisee  stood  to  be 
 seen  of  men,  with  his  hands  and  eyes  lifted  up  towards  heaven,  that  all  might  see  that  he 
 prayed,  for  may  be  his  voice  at  this  time  was  not  heard. 
 
 "  He  prayed  with  himself"  Intimating  as  if  he  did  not  speak  out  with  a  loud  voice  at 
 this  time,  wliich  at  other  times  the  Pharisees  and  Pharisaical  persons  were  ready  enough 
 to  do,  that  others  might  hear  them  ;  but  it  seemed  to  be  a  strange  kind  of  prayer ;  we  find 
 not  one  petition  he  put  up  to  God,  or  asked  anything. 
 
 He  prayed  thus,  "  God  I  thank  thee,  I  am  not  as  other  men  are,"  &c.     I     Q^^iy    p^^. 
 grant  that  thanksgiving  is  part  of  prayer,  but  certainly  all  sincere  persons,     rods  iu  pray- 
 when  they  pray,  have  something  to  desire  of  God,  some  request  to  put  up  by     makesuppi'u 
 way  of  humble  supplication  to  God  for  what  they  want,  as  well  as  to  give     q^j""/" 
 thanks  for  what  they  have  received  of  him  ;   but  the  Pharisee,  it  is  like,  saw     what  they 
 no  want  of  anything,  glorying  in  himself,  and  in  his  own  righteousness,  and     ^*g'^  Qoi 
 commending  himself  to  God  ;  whereas  nothing  is  indeed  more  hateful  and  a-     thanks  for 
 bominable  in  the  sight  of  God  than  so  to  do,  and  such  (as  oui-  Saviour  saith)     have.    '' 
 shall  be  abased. 
 
 '1.  We  have,  also,  an  account  of  the  gesture  of  the  poor  PuMican.  (1.)  His  standing 
 afar  off.  (2.)  Not  daring  to  lift  up  his  eyes  imto  heaven.  (3.)  He  smote  upon  his 
 breast.     (4.)     Saying  "  God  be  merciful  to  me  a  sinner." 
 
 Fourthly,  sve  have  an  account  how  successful  this  man's  prayer  was,  and  how  unsuc- 
 cessful the  other's  ;  or  of  tlie  acceptance  of  the  Publican,  and  the  rejection  of  the  Pharisee, 
 "  I  tell  you  this  man  went  down  to  his  house  justified  rather  than  the  other." 
 
 Fifthly,  an  intimation  from  whence  it  was  the  Pharisee  was  rejected  ;  and     proudper- 
 an  account  of  the  frame  of  the  other's  spirit  that  was  accepted  and  justiiied  ;     sons  abhor- 
 i.  e.,  the  one  exalted  himself,  was  proud  and  conceited,  ami  therefore  abhorred 
 of  God,  and  shall  be  abased.     The  other  was  of  a  humble,  lowly,  and  broken  frame  of 
 heart ;  he  was  accepted,  and  shall  be  exalted  ;  signifying  that  God  justifies  and  exalts  all 
 whom  He  doth  justify  only  in  a  way  of  free  grace,  and  that  all  such  whom  he  doth  accept, 
 pardon,  and  justify,  are  sensible  sinners,  broken-hearted,  and  self-condemned  sinners.     But 
 to  proceed. 
 
 Note.  Doct.  1.  That  all  Pharisaical  and  relf-righteous  persons  God  rejects,  and  will 
 cast  oft'  for  ever. 
 
 Doct.  2.  That  a  justified  person  looks  upon  himself  with  abhorrence,  or  sees  himself,  as 
 in  himself,  a  woeful,  lost,  and  an  undone  sinner. 
 
 In  speaking  to  the  first  of  these  propositions,  I  shall, 
 
 1.  Give  you  the  character  of  tliis  Pharisee,  and  in  him  of  all  self-righteous  persons. 
 
 2.  Show  you  from  whence  they  justify  themselves,  and  why  God  rejects  them,  and 
 their  condition  is  so  dismal. 
 
 1.  The  Pharisees  were  h}fpocrites ;  they  did  all  they  did  in  religious  mat-     jj,^  ■p\i&r\- 
 ters  to  be  seen  of  men.  I  do  not  say  they  were  also  without  exception  :  some     eecs    were 
 might  act  out  of  a  principle  of  moral  sincerity,  as  certainly  Paul  did  when  he      >P<^" 
 was  a  Pharisee  ;  but  generally  our  Savioiu-  condemns  them  for  hypocrites.     Woe  to  you, 
 Scribes  and  Pharisees,  hypocrites,  they  did  all  to  be  seen  of  men  or  for  vain-glory  sake, 
 and  therefore  were  hypocrites.      And  this  appears  in  respect  of  three  religious  duties 
 performed  by  him,  viz.,  giving  of  alms,  prayer,  and  fasting. 
 
 In  their  giving  of   alms  they  blowed  a  trumpet,  "  Therefore,  when  thou     j^,,  \^j\x>- 
 doest  thy  alms  do  not  sound  a  trumpet,  as  hypocrites  do  in  the  synagogues,  and     crisy  oi  the 
 
 joo'  Ph'iriflees  iQ 
 
 in  the  streets  that  they  may  have  glory  of  men,'  Matt.  vi.  2.  When  they  pur-     giving  of 
 posed  to  give  alms  to  the  poor  they  caused  one  to  sound  a  trumpet,  not  to     *''"*■ 
 call  the  poor  to  them,  but  to  let  all  men  know  what  religious  and  charitable  persons  they 
 were. 
 
 2.  When  they  prayed  they  did  it  to  be  seen  of  men  ;  this  our  blessed  Lord     ^^}^J^i.^ 
 also  charged  them  with  and  condemned  them  for,    "  And  when  thou  prayest,     Pharisees  in 
 thou  shalt  not  be  as  the  hypocrites  are,  for  they  love  to  pray  standing  in  the     v^'^i^"i- 
 synagogues,  and  in  corners  of  the  streets,  that  they  may  be  seen  of  men  ;  verily,  I  say 
 unto  you  they  have  thtir  reward,'  Matt.  vi.  5.     They  sttjud  up  in  the  synagogue,  in  such 
 
860  THE    PAKABLE    OF    niK    PlI.UaSEE    AND    PUBLICAN.  [  SUPPL. 
 
 places  that  all  might  see  them  when  they  prayed,  ami  would  get  into  some  coiners  of  the 
 streets  merely  out  of  ostentation,  that  they  be  thouglit  to  be  more  holy  and  devout  persons 
 than  any  others.  My  brethren,  I  never  approved  of  such  who  in  their  families  pray  so 
 loud  as  that  such  that  go  by  their  houses  in  the  street  may  hear  them,  for,  if  it  doth  not 
 savour  of  liypocrisy,  I  am  sure  it  doth  betray  their  foUy  and  weakness,  because  it  opens 
 the  mouths  of  all  that  hear  them  to  censure  them  for  hypocrites ;  therefore  our  Saviour 
 directs  us  when  we  pray  to  enter  into  our  closets  and  shut  the  door  (Matt.  vi.  9.) 
 Tliiiugli  in  family-prayer,  where  people  live  in  rooms  next  to  the  streets,  possibly  (though 
 they  speak  low)  yet  their  voices  may  be  heard,  and  they  not  reprovable ;  but  let  us  all 
 
 look  well  to  our  hearts,  ends,  and  aims, 
 o'^syof'th'e  '•*■     ^^  fasting,  also,  the  hypocrisy  of  the  Pharisees  appeared,  "  Moreover, 
 
 piiarisees  when  ye  fast,  be  nut  as  the  hypocrites,  of  a  sad  countenance,  for  they  dis- 
 lu  fasting.  figure  their  faces,  that  they  may  appear  to  men  to  fast ;  verily,  I  say  unto  you, 
 they  have  their  reward.  But  when  ye  fast,  anoint  thine  head,  and  wash  thy  face,"  &c., 
 Matt.  vi.  16. 
 
 Quest.  Some  (perhaps)  may  say,  why  do  we  not  do  thus  when  we  fast,  since  our  Sa- 
 viour directs  us  thus  to  do  ? 
 
 Answ.  Should  we  do  thus,  it  might  in  a  little  time  savour  of  as  great  hypocrisy  in  us 
 as  it  did  in  the  Pharisees  to  disfigure  tiieir  faces  ;  because,  it  being  not  a  custom  amongst  the 
 people  of  this  nation  to  anoint  their  heads,  &c.,  anointing  the  head,  and  causing  the  face 
 to  shine  amongst  the  Jews  was  a  sign  of  joy,  and  to  put  on  sackcloth,  and  disfigure  the 
 countenance,  and  look  demurely,  was  a  sign  of  gi-eat  sorrow  ;  but  neither  of  these  are  used 
 in  these  northern  countries.  Therefore,  where  that  action  or  practice  is  used,  it  would 
 have  quite  difl'erent  effects  ;  the  use  of  it  is  not,  ought  not  to  be  complied  with,  for  what- 
 soever may  favour  of  hypocrisy  or  vain  ostentation  is  utterly  condemned  by  our  Saviour 
 in  these  places. 
 The  piiari-  jj      I'j,^  Pharisees  only  made  clean  the  outside,  i.  e.,  strove  only  to  keep 
 
 sees  only  .      •'  ,  ,         i  ,  ,     ■     ,  "^ 
 
 took  care  of  then'  outward  conversation  imspotted,  and  took  no  care  to  have  their  hearts 
 ward'con-  Washed  from  sin  and  filthiness,  "  Woe  unto  you  Scribes  and  Pliai'isees,  hypo- 
 versations.  crites,  for  you  make  clean  the  outside  of  the  cup  and  of  the  platter,"'  Matt,  xxiii. 
 25,  "  that  the  outside  of  them  may  be  clean,"  ver.  2C.  They  were  outwardly  holy  but  in- 
 wardly wicked.  And  hence  our  I.ord  compares  them  to  "  painted  or  whited  sepulchres," 
 wliich  appeared  beautiful  outwardly,  but  were  withhi  full  of  extortion  and  excess  (Matt, 
 xxiii.  27,)  or  all  manner  of  filthiness  and  pollution.  Thus,  this  Pharisee  cries,  "  God,  I 
 thank  Thee  I  am  not  as  other  men  are,  nor  as  this  Publican,"  that  is,  not  outwardly  pro- 
 fane and  wicked,  extortioners,  unjust,  adulterers,  &c.  But  though  they  did  not  perhaps 
 appear  to  men  to  be  unjust,  &c.,  yet,  by  what  our  Lord  shows,  they  deceived  themselves  in 
 that  respect,  for  he  charges  them  for  devouring  of  widows'  houses,  "Woe  unto  you  Scribes 
 and  Pharisees,  hypocrites,  for  ye  devour  widows'  houses,  and  for  a  pretence  make  long 
 prayers,"  Matt,  xxviii.  14.  Their  practice  (it  seems)  was  to  persuade  widows  under  spe- 
 cious pretences  to  give  their  estates  when  they  died  to  them  to  the  service  of  the  taber- 
 nacle, they  making  long  prayers  for  them. 
 
 III.  They  gloried  much  in  negative  holiness,  being  not  profane  persons ;  though  it  is 
 true  personal  holiness  partly  consisteth  in  departing  from  sin,  or  outward  acts  of  wicked- 
 ness ;  yet  not  chiefly  from  the  outward  act,  but  from  the  love  of  it,  and  evil  habits  also  ; 
 which  inherent  negative  holiness  they  never  arrived  at. 
 
 ThePhari-  ^^-  They  were  much  also  in  some  acts  of  positive  holiness  ;  "  I  fast  twice 
 
 sees  gloried  a  week ;"  they  prayed,  you  heard,  often,  and  were  frequent  in  the  public  worship 
 tiveiloiinesV.  of  God  in  the  temple  and  synagogues,  and  paid  tithes,  or  their  tenths  to  the 
 priests,  as  God  under  the  law  commanded  ;  but  pray  note  that  all  Pharisaical 
 persons  chiefly  show  their  zeal  in  a  constant  performance  of  the  outward  acts  of  w^orship ; 
 they  were  for  the  easiest  part,  but  the  more  hard  parts  of  religion  they  would  not  put 
 forth  their  finger  to  do.  What  peojde  are  more  zealous  at  then-  public  devotion  than  the 
 Papists  and  common  Protestants  ?  they  will  be  at  then-  public  worship  (may  be)  twice,  or 
 thrice  a  day,  and  say  over  with  a  gi'eat  many  prayers,  but  it  is  all  done  from  false  princi- 
 ples, and  in  show  only. 
 
 V.  The  Pharisees,  and  all  self-righteous  persons  have  a  self-fulness  in  them,  they  are 
 not  poor  in  spirit,  nor  do  they  see  any  need  to  confess  their  sins  to  God,  no,  they  see  not 
 that  they  are  sinners,  but  righteous  persons,  "  There  is  a  generation  that  ai'e  pure  in 
 their  own  eyes,  yet  are  not  washed  from  their  wickedness,"  Prov.  xxx.  12.  They  are 
 increased  in  goods,  and  have  need  of  nothing,  but  ai-e  the  people  the  prophet  spcalis  of. 
 
SERM.    XXII.]  THK    PARATII.F.    OF    TIIF,    PIIARISF.F.    AXD    PI-IIT.ICAN.  861 
 
 "  Stand  by  thyself,  come  not  near  me,  for  I  am  more  holy  than  thou  !  (saith  the  Lonl) 
 these  are  a  smoke  in  my  nose,  a  fire  that  burneth  all  the  day,"  Isa.  Ixv.  5.  A  great  con- 
 ceit of  a  man's  own  righteousness,  of  his  knowledge,  parts,  learning,  or  self-fulness  is  the 
 character  of  a  Pharisaical  person  ;  the  Pharisee  confesseth  no  sin  to  God,  he  asketh  not  for 
 pardon,  nor  cries  for  mercy. 
 
 VI.  They  expected  to  be  justified  by  their  own  righteousness  before  God,  and  see  no 
 need  they  have  of  any  other  righteousness  to  be  found  in  at  God's  bar  ;  not  doubting  but 
 by  their  own  obedience  to  the  law,  and  the  precepts  thereof,  they  shall  be  saved  ;  as  many 
 among  us  think,  by  keeping  the  ten  commandments  (though  they  break  them  many  times 
 in  a  dayj,  and  by  conforming  to  the  rules  ami  precepts  of  the  Gospel,  they  shall  be  justified 
 in  God's  sight  and  saved  when  they  die  ;  never  being  convinced  of  the  want  they  have  of 
 the  righteousness  of  Christ  (to  be  clothed  with  that)  and  to  cast  ofl'  in  point  of  truth  all 
 their  own. 
 
 VII.  They  were  always  more  strict  and  zealous  (as  I  hinted)  for  the  smaller  matters 
 of  the  law  than  the  more  weighty  things  thereof,  and  made  a  great  stii-  about  days,  meats, 
 drinks,  garbs,  dresses,  &c.,  but  neglected  judgment,  justice,  mercy,  faith,  and  the  love  of 
 God,  Matt,  sxiii.  23. 
 
 VIII.  They  were  such  whose  eyes  were  more  abroad  than  at  home,  could  sooner 
 see  a  mote  in  their  brother's  eye  than  see  the  beam  that  was  in  their  own  eye.  This  is 
 the  character  of  an  hypocrite,  "  And  why  belioldest  thou  the  mote  that  is  in  thy  bro- 
 ther's eye,  but  considereth  not  the  beam  that  s  in  thine  own  eye.  Thou  hypocrite  ! 
 first  cast  out  the  beam  tliat  is  in  own  eye,  and  then  thou  wilt  see  clearly  to  cast  out  the 
 mote  that  is  in  thy  brother's  eye,"  Matt.  vii.  3,  5.  It  is  notorious  wickedness  to  censuve 
 and  condemn  others  for  this  or  that  fault  when  we  are  guilty  of  worse  ourselves  ;  indeed 
 we  should  take  heed  that  we  do  not  judge  others  at  all,  nor  censure  them  unless  they  are 
 found  guilty  of  a  palable  violation  of  God's  law,  or  of  the  rules  of  the  Gospel  and  good 
 order  :  who  art  thou  thou  judgest  thy  brothar  ?    So  much  as  to  the  ftist  thing  proposed. 
 
 Secondly,  I  shall  show  you  from  whence  it  is  that  they  justify  themselves,  and  God 
 rejects  all  self-righteous  persons,  and  so  their  state  is  so  dismal. 
 
 I.  It  is  from  then:  ignorance  of  God.  (1.)  They  know  not  the  rectitude  of    ^^go'ns' wiiy 
 his  nature  nor  pure  holiness,  who  is  of  such  pui'C  eyes  that  he  abhorreth  all     the  Pharisees 
 who  have  the  least  stain  of  sin  in  them,  nor  can  any  stand  before  him  in  judg-     themselves, 
 ment  who  have  sinned.     If  a  man  be  justified  with  God  it  must  be  by  a  per-     and  so  of 
 feet,  spotless  righteousness,  but  this  the  Pharisees  saw  not.  (2.)     They  were     state  pnd 
 (and  such  persons  still  are)  ignorant  of  the  eternal  counsels  and  purpose  of    '=°o<'ition: 
 God  in  Jesus  Christ.  (3.)  They  were  ignorant  of  the  holy  law  of  God,  thinking  if  they 
 keep  the  external  precept,  so  as  not  to  break  the  law  in  the  letter  of  it,  they  might  be  jus- 
 tified by  the  righteousness  thereof;  not  seeing  that  by  the  secret  lusts  of  their  hearts  they 
 violated  the  law  every  day,  and  that  the  justice  and  hohness  of  God  required  satisfaction 
 for  the  former  breach  of  it.     "  They  being  ignorant  of  God's  righteousness,  went  about  to 
 establish  their  own  righteousness,"  Rom.  x.  3.  Paul  himself,  when  a  Pharisee,  was  without 
 the  law,  that  is  without  the  true  knowledge  of  it. 
 
 II.  It  was  because  they  knew  not  Jesus  Christ,  nor  the  end  and  design  of  God's  send- 
 ing his  son  into  the  world,  to  take  our  nature  into  union  witli  his  own  divine  person  ;  they 
 knew  not  why  He  was  made  under  the  law  and  therefore  He  lived  in  an  exact  conformity 
 to  the  precepts  of  it,  nor  wherefore  He  died  the  curseil  death  of  the  cmss  ;  they  thought 
 their  Messiah  when  he  came  would  appear  like  a  gluriousking  in  outward  glory  an<l  gran- 
 deur, to  save  them  from  all  their  enemies,  and  so  onlj'  a  law-giver  ;  and  not  to  work  out 
 a  righteousness  by  His  obediences  and  sufferings  to  justify  such  that  believed  in  Him,  and 
 since  they  were  ignorant  of  this,  how  could  they  believe  in  Him,  and  so  be  justified  by 
 him,  "  But  he  that  believeth  not  shall  be  damned,"  Mark  xvi.  16;  that  is,  that  doth  not 
 fly  to  Christ  to  be"  justified ;  and,  indeed  (as  I  have  often  told  you),  we  have  them  in  and 
 about  this  city  ami  nation  who  look  upon  Christ  to  be  little  more  than  a  law-giver. 
 One  that  hath  purchased  a  mild  law  of  grace,  of  faith  and  obedience,  by  living  up  to 
 which  they  expect  to  be  justified  before  God,  even  and  so  far  as  they  do  obey  in  sincerity, 
 so  far  they  think  they  are  justified ;  which  error  I  have  in  opening  other  parables  fully 
 confuted. 
 
 III.  They  justified  themselves  by  reason  they  knew  not  what  a  fearful  state  they  and 
 all  the  Jews  (as  well  as  the  Gentiles)  were  in,  or  there  being  no  difference,  "  For  all 
 have  sinned  and  come  short  of  the  glory  of  God,"  Rom.  iii.  22,  23.  All  being  under  the 
 guilt  of  original  sin,  and  all  under  the  breach  of  the  first  covenant,  and  all  the  children  of 
 
862  THE    PARABLE    OF    THE    THARISKF,    AND    PUBLICAN.  [.-ITI'L. 
 
 wrath  by  nature.  Alas !  the  Pharisee  saw  not  this  ;  he  looked  upon  his  state  very  good, 
 though  he  thought  the  state  of  the  Publican  was  bad  ;  but  Paul  shows  all  were  gone  out 
 of  tlie  way,  &c.,  "  And  that  by  the  deeds  of  (that  broken)  law  no  flesh  could  be  justified 
 in  God's  sight." 
 
 IV.  They  saw  not  any  necessity  of  regeneration,  or  of  a  changed  heart,  nor  could  they 
 attain  thereunto  without  the  Spirit  and  true  faith  in  Jesus  Christ :  how  ignorant  of  this  was 
 Nicodemus  (though  a  master  iu  Israel),  and  yet  our  Saviour  shows,  that  "  Except  a  man 
 be  bom  again  he  cannot  enter  into  the  kingdom  of  heaven,"  John  iii.  1,  9,,  3.  And- hence 
 their  state  was  so  miserable,  they  thought  a  reformed  life  from  gross  acts  of  sin  and 
 wickedness  was  sufficient  to  save  them,  as  too  many  do  now-a-days. 
 
 V.  Because,  they  looking  upon  themselves  righteous,  whole,  or  such  who  saw  no  need 
 of  a  physician  ;  they  were  such  a  people  as  Christ  came  not  to  call,  "  The  whole  need  not 
 a  physician,  but  they  that  are  sick  ;  I  came  not  to  call  the  lighteous  but  sinners  to  repen- 
 tance," Matt.  ix.  12;  but  such  sort  of  sinuers  the  Pharisees  were  not;  they  knew  not 
 that  God  would  have  mercy  and  not  sacrifice ;  and  hence  publicans  and  harlots  went 
 into  the  kingdom  of  heaven  before  them  ;  and  our  Lord  shows  that  except  our  riglite- 
 ousness  exceeds  that  of  the  Scribes  and  Pharisees  we  can  in  no  wise  enter  into  the  king- 
 dom of  heaven,  Matt.  v.  20  ;  whether  the  righteousness  of  the  hypocritical  Pharisees  or 
 such  that  were  morally  sincere. 
 
 APPLICATION. 
 
 1.  We  from  hence  infer  that  men  may  be  legally  or  morally  righteous,  and  yet  perish 
 for  ever ;  moral  righteousness  gives  no  man  a  title  unto  eternal  life. 
 
 2.  We  infer  but  very  few  people  know  the  tine  and  only  way  of  salvation.  Most  think 
 it  is  by  leading  a  sober  hfe,  or  that  holiness  is  the  only  way  to  hap])iness,  or,  because  no 
 man  can  be  saved  without  hohness,  they  think  their  inherent  holiness  and  good  works 
 will  save  them  :  but,  alas  !  sirs,  while  some  men  (with  the  Jews)  follow  after  righteous- 
 ness they  may  not  attain  to  the  law  of  righteousness  and  the  reason  of  it  the  apostle  gives, 
 viz.,  "  Because  they  seek  it  (as  it  were)  by  the  works  of  the  law,"  Eom.  ix.  '62  (or  by  their 
 own  righteousness),  and  others  who  are  great  sinners,  such  as  the  Gentiles  were,  "  Who 
 folkiw  not  after  righteousness  may  attain  to  righteousness,  even  the  righteousness  which  is 
 of  faith,"  ver.  31. 
 
 3.  Exhort.  Be  exhorted  you  that  are  conceited  of  your  own  righteousness  to  make 
 your  boast  of  that  no  more  ;  but  utterly  despair  of  any  relief  or  help  that  way  for  your 
 poor  souls  ;  but  look  out  to  Jesus  Christ  for  a  better  righteousness,  "  Even  the  righteous- 
 ness of  Christ,  which  is  by  faith  of  the  Sou  of  God,"  Phil.  iii.  9.  And  this  do  with  all 
 speed,  lest  publicans  and  harluts  go  into  the  kingdom  of  heaven  before  you ;  for  you  hear 
 the  publican  (who  humbled  himself)  was  exalted  or  justified  ;  and  the  Phai'isee  who 
 trusted  to  his  own  righteousness  was  rejected  and  cast  off  by  the  Lord. 
 
 For  the  pressing  this  gi-eat  duty  upon  you  consider  these  things  following  : 
 
 1.  Consider  that  you  are  condemned  notwithstanding  all  your  righteousness  for  original 
 sin,  and  also  for  all  your  own  actual  sin,  you  lying  under  the  guUt  of  both,  until  you  be- 
 lieve in  the  Lord  Jesus  Christ. 
 
 2.  Consider  that  all  sincere  and  most  pious  Christians  in  the  world  who  believe  in  the 
 Lord  Jesus,  and  are  justified,  do  see  so  much  sin  cleaving  to  their  own  inherent  righteous- 
 ness (though  it  far  exceeds  yours)  that  they  look  upon  it  but  as  dung  or  as  filthy  rags. 
 
 3.  And  from  hence  also  know  and  well  consider  that  none  of  the  holy  saints  of  God 
 durst  ever  plead  their  own  righteousness  at  God's  bar  ;  mind  what  Job  says,  "  I  abhor 
 myself,"  Job  xlii.  6  ;  and  David,  "  Enter  not  into  judgment  with  thy  servant,  0  Lord, 
 for  in  thy  sight  shall  no  flesh  li\'ing  be  justified,"  Psal.  cxlii.  2  :  though  David  thus  cries 
 out,  yet  what  man  had  ever  greater  repentance  and  sorrow  for  sin,  or  areived  to  an  higher 
 pitch  of  inward  sanctification,  or  had  a  clearer  testimony  of  his  uprightness,  it  being  posi- 
 tively said  he  was  a  man  after  God's  own  heart,  to  which  I  might  add  what  holy  Paul 
 saith,  Phil.  iii.  8,  9. 
 
 4.  Consider  that  all  the  gotUy  ever  made  mention  of  God's  righteousness,  "  I  will  go 
 in  the  strength  of  the  Lord,  I  will  make  mention  of  thy  righteousness,  even  of  thine  only," 
 Psal.  Ixxi.  16  ;  that  is,  for  his  acceptation  and  justification  before  God,  I  will  not  so  much 
 as  once  tliiidi  upon  or  speak  of  my  own  strength  or  abilities,  or  what  I  have  done,  but 
 only  plead  thy  strength,  thy  covenant,  thy  promises,  thy  righteousness,  which  I  have  by 
 faith,  and  through  thy  faithfulness. 
 
 5.  Consider  that  Jehovah  saith  that  in  his  righteousness  alone  is  the  help  of  all  his 
 people,  "  Surely  shall  one  say,  in  the  Lord  have  I  righteousness  and  strength :  even  to 
 
SIT.M.  XXI.]  THE   PAYABLE   OF    THE    mARlSKE   AN'D    PTOHCAN.'  863 
 
 him  shall  men  come,  and  all  that  are  incensed  against  hiin  shall  be  ashamed :  in  the  Lord 
 shall  all  the  seed  of  Israel  be  justified  and  shall  glory,"  Isa.  xlv.  24,  25.  That  is,  all 
 that  traly  believe,  or  such  who  are  true  Israelites,  whether  Jews  or  Gentiles,  they  shall 
 not,  like  the  Pharisee,  glory  in  their  own  righteousness,  but  shall  be  acquitted  and  freed 
 from  the  guilt  of  all  sins,  by  Christ's  righteousness,  received  by  faith  alone  :  it  is  not  by 
 every  one's  own  obedience,  but  by  the  obedience  of  one  that  many  ai-e  made  righteous, 
 Eom.  V.  19. 
 
 6.  Consider,  0  sinner,  though  thou  art  as  vile  as  the  worst,  or  a  notorious  and  profane 
 perso'n,  such  as  the  Publicans  were,  yet  if  thou  art  helped,  as  an  undone  sinner,  to  fly  to 
 Jesus  Christ,  there  is  certainly  mercy  and  pardon  for  thee :  true,  whilst  thou  re- 
 mained unconvinced  of  thy  sins  and  sinfid  state,  there  is  no  hope,  no  ground  for  thee  to 
 conclude  God  will  forgive  thee  ;  but  if  thou  smitest  upon  thy  breast,  and  lookest  upon  thy- 
 self not  worthy  to  lift  up  thine  eyes  to  heaven,  and  canst  plead  for  mercy  through  the 
 satisfaction  of  Christ,  thou  needest  not  doubt  of  finding  mercy  with  God.  0,  what  a  happy 
 man  is  a  convinced  sinner,  a  sin-sick  sinner,  a  wounded  and  self-condemned  sinner.  Sirs, 
 as  no  man's  own  righteousness  can  save  him,  so  no  man's  unrighteousness  (if  penitent  and 
 believing)  can  damn  him. 
 
 Consolation.  What,  comfort,  then,  is  here  for  broken-hearted  sinners,  and  for  aU  tnie 
 believers  ;  your  sins  God  will  forgive,  nay,  he  hath  forgiven  them,  and  will  remember 
 them  no  more  :  no  enemy,  no  devil,  nay,  no  sin  can  ever  separate  you  from  the  love  of 
 God,  which  is  in  Jesus  Christ  our  Lord,  "  If  any  man  sin  we  have  an  Advocate  with  the 
 Father,  Jesus  Christ  the  righteous,"  1  John  ii.  1,  2.  But  this,  I  know,  will  not,  cannot 
 be  an  encouragement  to  you  to  sin ;  no,  God  forbid ,  you  know  by  what  a  dear  price  you 
 come  by  pardon  (dear,  I  mean  to  Christ,  though  in  a  cheap  and  easy  way  to  us);  the  love 
 of  God  will  constrain  you  to  hate  all  sin,  and  to  love  holiness  :  O,  be  persuaded  to  lead  a 
 holy  life,  that  your  faith  may  be  evidenced  to  your  own  conscience  to  be  of  the  right  kind  ; 
 and  let  it  be  your  care  and  mine  to  show  forth  the  glory  of  God's  rich  grace  who  liath 
 pardoned  and  justified  us  freely  "  Through  the  redemption  that  is  in  Jesus  Christ ;"  "  And 
 being  now  made  free  from  sin,  and  become  the  servants  of  God,  you  have  your  fruit  unto 
 holiness,  and  the  end  everlastnig  life,"     Rom.  vi.  22.   Amen. 
 
 SERMON    XXIV. 
 
 Ttco  men  went  up  into  the  temple  to  pray,  ^c.  And  the  Publican  standing  afar  off, 
 would  not  lift  up  so  much  as  his  eyes  unto  heaven,  hut  smote  upon  his  breast,  say- 
 ing,  God  be   merciful  to  me  a  sinner,   8(c. — Luke  xviii.  13. 
 
 If  the  Publican  was  a  Gentile  he  was  not  admitted  into  the  court  of  Israel,  but  must 
 stand  as  far  off  in  tho  temple  as  the  court  of  the  Gentiles  was  from  the  other  ;  but  it  is 
 thought  this  Publican  was  a  Jew,  and  that  the  Pharisee  would  not  suffer  him  to  stand  near 
 to  him,  nor,  indeed,  would  they  any  but  those  of  their  own  sect :  Brethren,  from  what  is 
 said  of  the  Pharisee  I  have  prosecuted  one  point  of  doctrine,  and  from  what  is  spoken  of 
 the  Publican  I  shall  take  notice  of  another,  and  speak  briefly  unto  it,  viz., 
 
 Doct.  2.  That  an  enlightened  person  whom  God  justifieth  looks  upon  himself  with  ab- 
 horrence, or  is  humbled  it  the  foot  of  God,  and  sees  himself  (as  in  himself)  a  woeful,  lost, 
 and  an  undone  sinner. 
 
 First,  this  appears  to  be  an  undeniable  truth  from  what  is  said  of  this  pub-     ofthe'Trabio 
 
 lican.  concerning 
 
 The  pubhcan  stood  afar  off,  and  would  not  lift  up  his  eyes  unto  heaven,     open^d^''"*" 
 &c.     A  sinner  enlightened,  convinced,  or  thoroughly  humbled  at  God's  foot, 
 sees  so  much  guilt  and  filth  in  himself,  that  he  dares  not,  or  is  ashamed  to 
 
 look  up  to  God.  Whatmaybe 
 
 But  smote  upon  his  breast.  meant  by 
 
 1.  0,  here  is  the  plague  (as  if  he  should  say),  it  is  in  this  vile  heart  of  mine ;  h^s' breast! 
 0,  what  a  rebellious  and  obstinate  sinner  have  I  been  against  God  ;  how  have 
 I  contemned  his  authority,  resisted  his  wiU,  violated  his  holy  law,  slighted  his  goodness, 
 abused  his  patience,  &c. ;  he  had  thorough  sense  of  the  majesty  and  holiness  of  God  upon 
 his  soul ;  like  that  of  the  prophet, "  Woe  is  me,  I  am  undone,  because  I  am  a  man  of  un- 
 clean lips,  and  dwell  in  the  midst  of  a  people  of  unclean  hps,  for  mine  eyes  have  seen  the 
 King,  tlie  Lord  of  hosts,"  Isa.  vi.  5  ;  "I  that  am  but  dust  and  ashes,"  said  blessed  A  bra- 
 
8(34  THE    PARABLF.    OF    THK    PIIAniSF.K    AMI    PtlBLICAN.  SKRM.    X. 
 
 ham  ;  who  was  a  man  brouglit  to  the  foot  of  Gnd,  wlio  before  was  an  isolator  ;  "  Who 
 raised  up  righteously  the  man  from  the  east,  and  calling  him  to  his  foot,"  Isa.  xli.  2 :  so 
 from  the  Hebrew  some  read  it.  Thus,  the  poor  publican  looks  upon  himself,  even  a  loath- 
 some and  vile  creature,  a  filthy  leper,  or  as  aburainable  carrion  in  the  sight  of  God  ;  he 
 stood  afar  otf,  (as  one  notes)  that  a  Mediator  migiit  come  between  God  and  him,  or  be- 
 tween him  and  sin  avenging  justice. 
 "  Smote  upon  his  breast,"  &c. 
 
 2.  This  smiting  upon  his  breast  may  denote  his  great  sorrow  for  his  sins,  or  as  a  de- 
 monstration of  Ills  unfeigned  repentance  (as  commonly  a  man  doth  that  sees  bis  state  de- 
 plorable) ;  yet,  no  doubt,  he  was  convinced  of  the  pardoning  mercy  of  God  in  Christ ;  for  in 
 vain  do  any  plead  for  mercy  until  they  see  God  is  reconciled  in  his  Son,  and  that  in  Him 
 there  is  forgiveness  that  He  may  be  feared. 
 
 3.  His  smiting  upon  his  breast  may  also  signify  his  indignation  against  his  sin  (for  true 
 repentance,  the  apostle  shows,  worketh  this  in  the  soul  of  a  sinner,  "  Yea,  what  indigna- 
 tion ;  yea,  what  fear,"  &c,,  2  Cor.  vii.  11).  He  had  an  utter  abhorrence  of  himself  for  his 
 iniquity,  and  a  hatred  of  his  sins. 
 
 4.  His  smiting  upon  his  breast  may  also  signify  that  apprehension  he  had  of  the  infi- 
 nite love,  grace,  and  mercy  of  God  to  him,  upon  his  flying  to  him  in  and  through 
 Jesus  Christ ;  as  when  a  man  is  apprehensive  of  sume  great,  wonderful,  and  undeserved  fa- 
 vour from  one  that  he  hath  abominably  abused,  smites  upon  his  breast,  "  Lord  (as  if  he 
 should  say)  who  could  have  once  thought  that  I  who  have  been  such  a  rebel  against  Thee, 
 should  see  hopes  of  pardon,  and  that  puii)use  of  Thy  love  and  grace  of  receiving  me  into 
 Thy  favour  and  gracious  presence,  and  confer  honour  upon  me  ;  but  can  it  indeed  be  thus, 
 Lord,  Oram  I  in  a  dream,  or  only  flatter  myself:"  for  some  doubts,  my  brethren,  especially 
 at  first  may  attend  true  faith  in  poor,  convinced  sinners. 
 
 "  Saying,  God,  be  merciful  to  me,  a  sinner," 
 
 Certainly  (as  I  hinted  before)  this  publican  represents  one  that  was  enlightened  into  the 
 knowledge  of  a  Mediator  ;  tHs  is  implied  though  not  expressed  ;  he  pleads  not  for  mercy, 
 but  in  that  way  God  only  lets  his  mercy  and  pardoning  grace  forth  to  sinners,  which  is 
 only  in  Jesus  Christ. 
 
 But  pray  observe  his  confession.     "  To  me  a  sinner."  ?th"''*"br 
 
 1.  He  confesseth  himself  a  sinner,  nay,  one  of  tiie  worst,  the  gi-eatest,  or  can's  confi's- 
 chiefest  of  sinners,  as  Paul  saith  and  confesseth,  "  This  is  a  faithful  saying,  and  ^'°°" 
 worthy  of  all  acceptation,  that  Christ  Jesus  came  into  the  world  to  save  sinners,  of  whom 
 I  am  chief,"  1  Tim.  i.  15.  He  does  not  say  he  had  been  the  chief  of  sinners,  but  he  had 
 such  a  sense  of  his  former  sins  upon  his  heart  (when  he  was  a  blasphemer,  a  persecutor, 
 and  injurious)  that  he  still  loathed  himself,  counting  himself  still  the  greatest  of  sinners ; 
 "  I  am,"  &c.,  and  "  Less  than  the  least  of  all  saints,"  Eph.  iii.  8. 
 
 2.  No  doubt  but  the  poor  publican  confessed  his  sins,  with  all  the  aggravations  o  the 
 abominable  circumstances  thereof,  and  also  how  be  stood  charged;  nay,  condemned  liy 
 the  law  of  God,  the  commandment  coming  now  with  power  upon  his  conscience,  as  it  came 
 upon  Paul,  "  Sin  revived  and  died,"  Eom.  vii.  9,  10,  11  ;  by  which  means  sin  became 
 to  him  exceeding  sinful. 
 
 3.  Nay,  a  true  confession  hath  more  in  it,  no  question,  for  he  acknowledged  the  justice 
 of  God,  that  he  might  righteously  execute  the  sentence  of  the  law  upon  him,  and  send  him 
 to  hell :  sholndst  thou,  0  Lord,  enter  into  judgment  with  me  I  am  gone  for  ever. 
 
 4.  It  was  a  deep,  a  sincere,  and  hearty  confession,  with  a  resolution  and  full  purpose  of 
 heart  to  sin  no  more  ;  "  God,  be  merciful  to  me  a  sinner,"  "My  sin  is  ever  before  me  ;"  what 
 a  good  and  gracious  God  have  I  oflended  ?  I  will  not  hide  my  transgressions  ;  "  Against 
 Thee,  Thee  only  have  I  sinned,"  saith  Da%'id,  Psal.  li.  4 ;  I  am  willing  to  take  shame  to 
 myself,  and  give  glory  to  thee,  "  That  thou  mayest  be  justified  when  thou  speakest,  and  be 
 clear  when  thou  judgest ;"  I  am  contented  that  Thou  should  lance  my  sore,  and  lay  open 
 my  wounds  ;  that  so  Thy  pardoning  grace  may  be  more  sweet,  and  consolatory  to  my 
 bleeding  and  sin-sick  soul,  and  that  I  may  have  the  greater  obligation  on  me  to  live  to  Thy 
 glory,  and  to  advance  thine  honour,  Lord  :  as  if  the  poor  publican  should  say  I  am  ready 
 to  sink  down  under  the  burden  of  my  sin ;  0,  some  relief,  one  word  of  comfort.  Lord  ;  ajijily 
 the  plaster,  the  only  remedy,  I  have  nothing  to  bring,  no  motive,  no  argument  to  plead  with 
 Thee  but  Thy  mercy.  Lord,  be  merciful  to  me ;  and  thus  David  cries  out  also,  "  I  said.  Lord, 
 be  merciful  to  me,  heal  my  snul  for  I  have  sinned  against  thee,"  Psal.  xli.  4. 
 
 5.  In  confession  there  is  also  contained  restitution,  if  the  sinner  hath  wronged  any  man. 
 Thus  Zaccheus  who  was  a  publican.     "  And  Zaccheus  stood  and  said  unto  the  Lord,  be- 
 
SEEM.   XXIV.]  THE   PARADLE   OF   TUE   PHARISEE   AND   PUni.ICAX.  865 
 
 hold,  Lord,  tlie  half  of  my  goods  I  give  to  the  poor,  and  if  I  have  fakou  anytliincf  from 
 any  man,  by  false  accusation,  I  restore  him  fourfold,"  Luke  xxxix.  8.  If  a  man  be  able 
 who  hath  wronged  any  person  he  must  make  restitution,  or  else  his  repentance  is  not  true. 
 And  thus  having  opened  the  parts  concerning  what  the  publican  s;iid,  and  showed  the 
 nature  of  his  confession,  which  partly  proves  the  truth  of  the  proposition,     I  shall, 
 
 1.  Further  endeavour  to  confirm  the  doctrine,  viz.,  that  an  enlightened  or  convinced 
 person  who  God  justifies  looks  upon  himself  with  abhorrence,  or  is  humbled  at  the  foot 
 of  God,  and  sees  himself  (as  in  himself)  a  woeful,  lost,  and  undone  sinner.     And  then, 
 
 2.  I  shall  show  what  persons  may  be  said  to  be  undone,  or  in  a  woeful  condition,  or 
 what  sinners  see  cause  to  abhor  themselves  for. 
 
 3.  Show  from  whence  it  cometh  to  pass  that  a  person  enlightened  cries  out  for  mercy. 
 
 4.  Show  how  God  deals  with  such  a  person. 
 
 First,  further  to  confirm  tliis  doctrine,  consider,  that  it  is  no  wonder  that  The  doctrine 
 this  publican  cries  out,  "  God,  be  merciful  to  me  a  sinner,"  (I  abhor  myself),  be-  firmed.  '"''' 
 cause  the  most  eminent  saints  cried  out  in  the  same  manner  as  was  showed 
 before.  The  prophet  Isaiah  was  a  holy  person  (as  I  hinted),  yet,  having  a  glorious  sight  of 
 God,  cries  out,  "Woe  is  me,  I  am  undone;"  the  sight  of  a  holy  God  on  his  throne  made  him 
 dread  and  tremble  :  and  thus  it  was  also  with  lioly  Job,  though  he  was  a  "  Perfect  and 
 an  upright  man,  one  that  feared  God  and  eschewed  evil,"  Job.  i.  1,  yet  he  cries  out,  "  I 
 have  heard  of  thee  by  the  hearing  of  the  ear,  but  now  mine  eyes  seeth  thee  ;  wherefore  I 
 abhor  myself,  and  repent  in  dust  and  ashes,"  Job.  xHi.  G. 
 
 Job,  no  doubt,  had  not  only  heard  of  God,  but  he  had  also  seen  much  of  God  before  this 
 time,  but  now  had  a  more  glorious  vision  or  manifestation  of  God  than  ever  he  had  until 
 now,  and  see  the  effects  it  had  upon  him,  "  Therefore  I  abhor  myself,"  &c..     „ru  *     t  •. 
 
 ,. ,        ,       ,  ,  /       TLr     ^        ^  \  J        i    ^  'f      What      Job 
 
 as  if  he  should  say  (as  JVlr.  Caryl  notes).  nnght  abhor 
 
 1.  I  abhor  myself,  that  ever  I  had  one  good  thought  of  my  own  self.  himself  lor. 
 
 2.  I  abhor  myself  and  repent  in  dust  and  ashes,  that  1  ever  complained  of  God's' severe 
 dealings  with  me  ;  it  is  enough  that  I  am  out  of  hell. 
 
 3.  I  abhor  myself  that  I  was  ever  so  bold  as  to  desire  to  plead  with  God  my  innocence. 
 
 4.  I  abhor  myself  that  ever  I  set  such  a  value  upon,  or  commended  my  own  ri" hteous- 
 uess,  my  faith,  and  sincere  obedience  to  be  justified  at  thy  bar. 
 
 0,  I  am,  alas,  an  undone  creature  as  in  myself ;  thus  Habbakuk  also,  when  he  heard 
 his  belly  trembled,  his  lips  quivered  ;  "0  Lord,  I  have  heard  thy  speech  and  was  afraid  " 
 Hab.  iii.  10.  David  cries  out,  "  Enter  not  iuto  judgment  v«th  thy  servant,  0  Lord  for 
 in  thy  sight  shall  no  man  living  be  justified, '  I'sal.  cxliii.  2.  He  would  have  the  Lord 
 to  bear  his  supplication  in  righteousness,  ver.  1.  In  whose  righteousness?  even  in  that  liijh- 
 teousness  whereby  God  is  ready  and  stands  engaged  to  favour  such  who  by  faith  fly  to 
 Him  ;  but.  Lord,  I  cannot  stand  before  Thee  in  my  own  righteousness,  upon  a  severe  trial 
 at  the  tribunal  of  Thy  divine  justice  ;  for  if  Thou  shouldst  rigorously  examine  all  the  passa- 
 ges of  my  heart  and  life,  I  dread  the  thoughts  and  consequences  of  it ;  I  know  I  should  be 
 cast  upon  the  terms  of  strict  justice,  and  be  undone  for  ever,  miless  I  am  found  in  the 
 righteousness  of  my  redeemer. 
 
 My  brethren,  although  the  profane  hear  of  God,  yet  they  are  not  afraid,     ^-h* 
 they  tremble  not,hypocrites  and  presumptuous  persons  aresecuie.  From  whence     phane   per. 
 is  this  ?  alas  !  thej  know  not  God,  the  see  not  the  purity  of  his  nature,  his     thebolyGod' 
 justice,  and  holiness  :  but  it  is  far  otherwise  with  such  who  are  enlightned  by 
 the  Holy  Spirit,  they  dare  not  vindicate  themselves,  justiiy  themselves,  nor  plead  their 
 faitli,  their  inherent  rignteousness,  nor  sincere  obedience  :  but  see  cause,  notwithstanding  all 
 those  things  that  are  wrought  in  them  by  the  Holy  Spirit,  or  done  by  them,  though  the 
 fruits  and  products  of  true  faith,  to  cry  out  they  are  undone,  "  For  I  know  nothingof  my- 
 self, yet  am  I  not  hereby  justified,"  1  Cor.  iv.  4.     Not  that  Paul  was  without     Paul  means 
 sin,  or  knew  no  evil  in  himself;  no,  no,  this  is  not  his  meaning,  for  then  he     ""^ 'hat  he 
 would  have  contradicted  what  he  speaks  in  Rom.  vii.,  but  in  the  discharge  of  his     him. 
 ministry,  and  in  the  whole  courseof  his  life  he  had  nothing  to  charge  himself  with  in  respect 
 to  any  willful  failing ;  he  had  in  all  things  been  as  blameless  (perhaps)  as  any  saint  or  child 
 of  God  ever  was  :  well,  but  what  of  all  this  ?  some  sin  cleaved  to  him  in  bis  own  sight,  and 
 much  more  in  the  sight  God  who  judgeth  him  ;  and  therefore  saith  he,  "  I  am  not  hereby 
 justified ;  I  dare  not  plead  my  own  works,  or  my  own  righteousness  at  God's  bar,  for  he 
 knew  he  had  sinned,  and  formerly  broken  the  law  more  than  in  one  point ;  and  now  also 
 when  he  did  good,  evil  was  present  with  him  ;  nay,  saith  he,  "The  evil  which  I  would  not  that 
 I  do  ;"  "  0  wretched  man  that  I  am,  who  shall  deliver  me  from  the  body  of  this  death  ?  " 
 
 3  k 
 
865  Tii;:  rvEABLF.  of  the  riuEisEE  AND  PUBLICAN.  [supn.. 
 
 Eora.  vii.  17 — 24.  I  am  undone  in  myself.  Now,  if  sucli  holy  men  were  forced  to  plead 
 tlie  mercy  of  God,  and  the  mercy  of  Clirist,  is  it  any  strange  thing  to  see  the  poor  publican  to 
 cry  out,  "  Lord,  be  merciful  to  me  a  sinner  ?"   So  much  as  to  the  proof  of  the  doctrine. 
 
 Secondly,  I  shall  show  you  who  it  is  that  may  be  said  to  be  undone,  or  is  miserable. 
 
 But  before  I  proceed,  let  me  note  one  thing,  viz.,  what  being  undone  doth  imply  ?  viz., 
 that  such  a  person  was  once,  either  originally  or  actually,  in  a  good  condition,  or  rich  and 
 happy.  For  a  man  that  was  ever  poor  and  miserable,  having  nothing,  can-  ^^/'"/{.'i'"" 
 not  in  a  proper  sense  be  said  to  be  undone  :  he  that  never  had  anything  can-  condition, 
 not  have  less  ;  or  a  person  that  is  not  in  misery  need  not  plead  for  mercy.  Now  all 
 mankind  originally  in  the  iirst  Adam  were  rich,  and  every  ways  in  a  most  blessed  and  happy 
 state  and  condition.  But  every  one  of  his  oifsprmgs,  as  well  as  liimself,  by  virtue  of  liia 
 fii'st  sin  were  undone,  being  brought  into  a  state  of  misery,  and  so  need  God's  mercy. 
 
 1.  A  man,  who  is  possessed  of  a  vast  estate  or  great  riches,  that  hath  lost  it  all,  even 
 every  farthing  by  thieves  or  by  fire,  or  otherwise,  we  say  is  imdone,  and  thus  were  all 
 mankind  originally  undone. 
 
 II.  But,  may  be,  such  a  man  (mentioned)  that  hath  lost  all,  may  not  be  e^ery 
 The  ^Si^^-  ways  so  undone  as  to  be  so  miserable  neither  as  all  men  are  in  the  first 
 attend  a  man  Adam  ;  for,  perhaps,  he  may  be  able  to  work,  and  so  to  help  and  reUeve  him- 
 raWe'  ""^''"  ^^If ;  but  if  he  be  a  poor,  impotent,  or  indigent  person  being  utterly  unable  to 
 work  to  get  himself  one  bit  of  bread,  we  say.  Poor  creature  he  is  undone.  In- 
 deed, now  thus  it  is  with  every  man  and  woman  in  the  world,  as  they  stand  in  the  first 
 Adam,  or  under  the  covenant  of  works  ;  not  a  man  living  who  hath  any  strength,  power, 
 or  ability  to  help  himself,  but  by  sin  adds  every  day  to  his  own  misery,  and  further  undo- 
 ing, and  therefore  needs  God's  mercy. 
 
 III.  But  although  the  man  1  speak  of  so  undone  as  to  have  lost  all  he  had,  and  hath 
 no  power  or  ability  to  help  himself,  so  as  to  get  one  bit  of  bread  or  morsel  of  meat,  yet, 
 notwithstanding,  he  may  not  be  so  undone,  as  all  Adam's  off-spring  in  a  spiritual  considera- 
 tion are  ;  for  he  may  have  some  friends  or  brother  that  may  relieve  him  and  raise  him 
 again  to  a  high,  a  rich,  and  prosperous  condition  in  the  world.  But  no  one  son,  or  child 
 of  Adam  hath  any  friend  or  brother  in  all  the  earth,  to  do  anything  for  him;  because  the 
 whole  family  or  posterity  of  fallen  mankind  were  undone,  and  brought  into  the  same  de- 
 plorable state  and  condition  of  want  and  poverty  ;  let  a  distressed  soul  go  to  what  door  he 
 will,  not  one  house  hath  one  bit  of  bread  in  it ;  not  one  person,  neither  friend,  enemy,  or 
 brother,  which  hath  so  much  as  a  bit  of  bread  for  himself,  much  more  unable  to  relieve 
 another.  Now,  thus  I  say  it  is  with  all  mankind,  as  they  are  in  the  first  Adam,  and  as  they 
 are  in  themselves ;  and,  therefore,  may  well  cry  out  for  mercy,  being  thstressod  and  utterly 
 undone,  or  in  misery. 
 
 No  person  so  IV.  But  such  wretched  creatures  I  speak  of  (among  men)  may  not  be  so 
 among  men,  miserable  neither  as  Adam's  off-spring  are  in  a  spiritunl  sense  :  for  though  he 
 as  sinners  in  jjjj^y  jjj^yg  jQgt  all  he  had,  and  is  Unable  to  work  (being  blind,  lame,  &c.),  and 
 sense.  hath  not  any  friend  or  brother  to  do  anything  for  him,  yet  he  may  not  be  in 
 
 debt,  he  may  not  owe  anything ;  but  poor,  lost,  and  undone  sinners,  besides  all  I  have  said, 
 are  in  debt,  deeply  in  debt  to  God!  not  one  of  them  but  owes  ten  thousand  talents ;  and  one 
 talent,  as  our  annotators  note,  is  one  hundi-ed,  eighty-seven  pounds,  ten  shillings,  therefore 
 ten  thousand  talents  is  a  vast  sum. 
 
 V.  A  man  may  be  said  to  be  in  a  miserable  condition,  who,  being  once  in  a  king's  favour 
 (and  raised  to  gi'eat  honour),  but  for  some  heinous  crime,  as  treason,  rebellion,  &c.,  is  cast 
 out  of  his  favour  ;  and  not  only  so,  but  is  condemned  to  die  a  most  fearful  and  amazing 
 death.  0,  say  all  that  (hear  of  it,'how  happy  was  this  nobleman  once  ?  how  gi'eat,  how  rich, 
 and  honourable  a  person  was  he  ?  but  alas  !  alas  I  now  he  is  undone,  and  is  become  a  most 
 miserable  person  ;  who  can  be  in  a  more  deplorable  condition  than  he  is  in  now  ?  Why, 
 thus  it  is  in  a  spiritual  sense  with  mankind  in  the  first  Adam,  how  dear  and  near  to  God 
 were  we  while  we  stood  in  the  state  of  innocency  in  which  we  were  created  ?  What  crea- 
 ture was  more  in  the  love  and  favour  of  God  ?  man  was  then  in  a  state  of  honour,  but  for 
 liorrid  treason  and  rebellion  against  the  glorious  Majesty  of  heaven  we  were  east  off  and 
 rejected  of  God,  and  became  the  objects  of  his  wrath  and  fearful  curse,  being  sentenced  to 
 die  a  lamentable  death,  even  to  be  burned  aUve,  or  to  lie  in  eternal  flames  for  ever  and 
 ever.  And  every  man  and  woman  naturally  is  in  this  fearful  state,  therefore  he  might 
 cry  out,  I  am  undone,  "  0  Lord,  be  merciful  to  me  a  sinner." 
 
 VI.  But  the  man  I  before  mentioned  thus  cast  out  of  his  prince's  favour,  and  condemned 
 to  die  a  cruel  death,  yet  he  may  repent  and  humble  his  soul,  and  his  sovereign  prince 
 
SEKM.    XXIV.]  THK   PARABLE   OF   THE   PHAHISEE    ANI>   I'l'nUCAN.  867 
 
 may  pardon  liim,  and  so  reverse  the  sentence.  But  the  law  whicli  we  have  broke  admits 
 of  no  rej-ientancfi,  "  He  that  sinned  against  Moses'  law  died  without  mercy  under  two  or 
 three  witnesses,"  Deut.  xix.  15  ;  "  The  law  is  not  of  faith/'  Ileb.  x.  28  ;  Gal.  iii.  12.  That 
 speaks  nothing  of  faith  in  a  Mediator,  though  ftiith  in  God  is  commanded  in  the  first 
 precept ;  but  faith  in  Christ  is  not  commanded  by  the  law  (as  that  by  which  ^he  law 
 the  soul  shall  live),  no,  no,  but  every  man  is  required  to  keep  the  law  perfectly,  admits  of  no 
 nay,  to  continue  "  In  all  things  which  are  written  in  the  book  of  the  law  to 
 do  them,"  Gal.  iiL  10,  or  else  he  must  perish.  The  law  saitli "  Do  this  and  live,"  but  it  doth 
 not  say  for  your  non-doing  of  these  things.  Repent,  and  ye  shall  live  ;  no,  repentance  is  not 
 of  the  law  but  of  the  gospel.  God's  law  is  an  impression  of  His  holy  nature,  and  He  is  just, 
 nay,  justice  itself;  and  therefore  He  by  the  law  will  not  forgive  any  man  :  nay,  1  may  say 
 (with  holy  reverence)  God  cannot  forgive,  His  justice  puts  in  a  bar,  and  stops  the  plea  of 
 mercy  until  satisfaction  is  made  to  His  justice,  truth,  and  holiness,  for  the  breach  of  the  holy 
 law  ;  so  that  every  man  is  utterly  undone  as  he  is  in  himself,  and  as  considered  mider  the 
 law  and  stands  in  need  of  God's  mercy. 
 
 VH.  Though  it  lie  thus,  or  this  be  the  tenor  of  the  law  of  perfect  obedience,  ye  some, 
 perhaps,  may  say,  mankuul  may  not  be  quite  undone  notwithstanding  tliis  fiery  and  severe 
 law  ;  may  not  God  reverse  that  law,  abrogate  the  law  that  requires  perfect  obedience,  and 
 give  forth  a  more  mild  law  that  will  admit  of  faith,  repentance,  and  sincere  obedience,  that 
 so  by  such  a  sweet  and  more  gentle  and  mild  law  sinners  may  be  justified. 
 
 Answ.  Unto  this  I  answer  (as  1  have  elsewhere)  that  the  law  which  re-     ^'j^a^d"' 
 quires  perfect  obedience,  God  will  never  reverse,  repeal,  or  abrogate  ;  no,  the     for  ever,  as  a 
 pure  moral  law  stands  as  an  eternal  rule  of  obediene  (though  as  a  covenant  of    andobedi-    ' 
 works  it  is  abrogated) ;  God  doth  not  now  require  us  to  keep  the  law  tliat  we     enc«. 
 may  be  justified  (as  He  did  require  the  first  Adam),  no,  we  must  beUeve  in 
 Jesus,  yet  not  one  jot  of  the  law,  not  one  precept  of  the  moral  law  shall  pass  while"  heaven 
 and  earth  abides. 
 
 1.  For  what  is  the  sum  of  the  moral  law,  is  it  not  To  love  the  Lord  our  God  with  all 
 our  hearts,  with  ail  our  souls,  and  with  all  oui-  strength,  and  our  neighbonr  as  ourselves, 
 Matt.  xxii.  37 — 39.  Now,  is  not  this  our  imlispensable  due  still,  or  is  it  not  as  much  our 
 duty  thus  to  do  as  it  was  the  duty  of  God's  people  under  the  law  ?  nay,  are  not  we  com- 
 manded to  be  "  perfect,  as  our  Father  which  is  in  heaven  is  perfect  ?"'  Matt.  \n.  48. 
 
 2.  The  law  is  (as  it  were)  an  image  of  God's  nature  ;  God  allows  of  no  sin,  no  more  doth 
 his  holy  law;  all  precepts  of  the  moral  law  are  good,  and  therefore  commanded  and 
 not  commanded  and  therefore  good  (as  all  mere  positive  precepts  are);  therefore  should  God 
 ofier  violence  to  his  law,  or  abrogative  that,  his  very  essence  would  change,  nay,  he  would 
 cease  to  be  God  ;  for  he  may  as  soon  cease  to  be  God  as  cease  to  be  less  holy  ;  or  give  a  law 
 to  justify  a  sinner  that  admits  of  imperfect  obedience,  or  such  obedience  which  is  attended 
 with  any  sin  and  horrid  filth  and  pollution;  therefore  the  publican  might  well  cry,  "  Lord, 
 be  merciful  to  me  a  sinner." 
 
 3.  Moreover,  had  there  been  a  law  given,  or  could  such  a  law  have  been  given  that 
 could  have  given  life,  God,  no  doubt,  would  have  given  such  a  law  for  justification.  For 
 what  reason  can  be  given  by  our  adversaries  who  plead  for  such  a  law  why  the  blessed 
 God  did  not  give  such  a  mild  law  of  grace  at  first,  wherein  man's  imperfect  obedience,  if 
 sincere,  might  so  have  been  accepted  and  he  justified  (when  fallen)  in  the  sight  of  God. 
 And  certainly,  had  the  law  simply  proceeded  from  the  sovereignty  of  God,  xhe  moral 
 such  alterations  had  been  made  that  man's  sincere  obedience  thereunto  n''(,"a"^'act 
 would  have  been  accepted  to  his  justification  ;  and  so  God  might  have  spared  of  God's  sim- 
 his  own  beloved  Son,  for  then  there  would  have  been  no  need  for  the  Son  of  ?efgnty!'but 
 God  to  come  into  the  world  to  take  our  nature  upon  Him,  and  to  be  made  un-  from  tue  rco- 
 der  the  law,  being  obliged  to  workout  a  perfect  righteousness  by  His  complete  nature, 
 obedience  thereunto,  and  to  die  for  our  breach  thereof;  and  if  a  sincere,  though 
 
 an  imperfect,  obedience  would  have  done,  we  may  say  with  the  apostle,  "  If  righteousness, 
 came  by  the  law  then  is  Christ  dead  in  vain,"  Gal.  ii.  21.  If  righteousness  could  have 
 been  by  any  law,  and  furthermore  the  same  apostle  saith,  "  If  there  had  been  a  law  given 
 which  could  have  given  life,  verily,  righteousness  should  have  been  by  the  law,"  Gal.  iii. 
 21.  But  nothing  is  more  clear  than  this,  viz..  That  the  righteousness  to  a  sinner's 
 justificatfon  cannot  be  by  man's  obedience  to  any  law  whatsoever  in  his  own  person  ;  there- 
 fore he  is  utterly  undone  as  to  any  help  or  relief  in  himself,  and  must  plead  for  mercy 
 through  Christ's  merits. 
 
 My  brethren,    the  law  must  be  kept  perfectly,  and  satisfaction  must  be  made  to 
 
 3  K  2 
 
868  Tin-;  parable  of  thk  phariske  and  publican.  [suppl. 
 
 Divine  justice  for  our  violalion  of  it,  by  one  substituted  in  our  room,  iiai1a!;ingof  our  nature, 
 and  accepted  of  Gud  as  our  surety ,  and  if  God  in  his  intiuite  wisdom  had  not  found  out 
 such  a  representative,  substitute,  &c.,  and  accepted  of  such  a  surety  we  had  been  eternally 
 undone  ;  and  if  any  man  hatli  his  eyes  open  to  see  this  Saviour  provided  he  beholds  the 
 holiness  of  the  Lord  God  of  Hosts,  and  the  nature  of  His  holy  law  ;  he  must  cry,  "  Lord, 
 be  merciful  to  me,  I  am  undone." 
 
 Vin.  Moreover,  if  the  least  sin,  whether  it  be  a  sin  of  omission,  or  of  commission,  lays 
 man  under  God's  wrath,  the  curse  of  the  law  and  eternal  condemnation,  he  is  undone  as 
 in  himself,  and  must  cry  for  mercy ;  but  thus  it  is,  and  all  persons  must  therefore  cry  out 
 as  the  prophet,  and  the  publican  did,  when  God's  Spirit  openeth  their  eyes  to  see  what  a 
 state  and  condition,  as  in  themselves,  they  are  in. 
 
 IX.  Moreover,  if  God  hides  his  face  from  any  believer,  so  that  he  cannot  see  his  in- 
 terest in  Jesus  Christ,  nor  be  able  to  behold  his  discharge  from  sin  and  wrath  by  our 
 blessed  Saviour  the  Lord  Jesus  Christ,  he  is  ready  to  cry  out  he  is  undone,  or  as  an  ob- 
 ject of  pity  and  mercy.  Thus  I  have  done  with  the  first  tiling  proposed,  viz.,  What  it  is 
 to  be  undone,  and  when  a  person  may  be  said  to  be  undone  and  to  see  himself  miserable 
 as  in  himself. 
 
 Secondly,  I  shall  further  (God  assisting)  demonstrate,  from  whence  it  cometli  to  pass 
 that  persons  who  are  enlightened  by  the  Lord  come  to  cry  out  they  are  undone. 
 jTfo^  1.  From  the  manifestation  of  the  holiness  of  God's  pure  nature  :  God  is  in- 
 
 whenne  it  finitely  holy,  amazingly  holy,  he  is  holiness  itself  in  the  abstract,  essentially 
 pass  that  holj  ;  holiness  is  his  very  being  and  nature,  he  infinitely  hateth  all  sin  and 
 mu"erab?'*  iniquity,  or  whatsoever  is  contrary  and  opposite  to  his  holiness  and  the  rec- 
 Biid  see  tilude  of  his  natm-e  ;  God  cannot  love  nor  delight  in,  nor  justify  any  creature, 
 
 »o'to''be"°       t^"'-  ^^  polluted  and  defiled  with  sin  as  he  is  iu  himself,  nor  have  communion 
 with  them,  who  have  the  image  (or  likeness)  of  the  devil  stamped  upon  their 
 polluted  and  degenerate  hearts ;  but  indeed  as  they  are  ?o  considered  He  abhorreth  them. 
 2.  It  riseth  from,  or  is  occasioned  not  only  from  a  sight  of  God's  glorious  holiness,  but 
 also  from  the  sight  and  of  His  justice.     For  God  will  not  pardon  or  forgive  guilty  sinners, 
 i.  e.,  to  the  eclipsing  the  glory  of  His  holiness  and  infinite  justice.     Pray  see  what  He  Him- 
 self declared  to  Moses,  when  Moses  desired  to  see  His  glory,  "  And  the  Lord  passed  by 
 before  him,  and  proclaimed  The  Lord,  the  Loed  God  merciful  and  gi-acious,  long-suffering, 
 abundant  in  goodness  and  truth,"  Exod.  xxxiv.  6,  7.     Ver.  6  ,    He  is  mer- 
 ciful and  gracious,  but  His  mercy  is  only  let  out  in  a  Mediator,  "  Forgiving  in- 
 peated    this     iquity,  transgression  and  sin,"  but  mind  what  foUow^s,  and  he  "Will  by  uo  means 
 peat     doc-     dear  the  guilty,"  &c.     Now  all  are  guilty,  and  stand  charged  before  Him  by 
 
 tnnal   truth,       ,..     ,  '',.■'.  .       ,  ,  ,  •  ■,     ,  ' 
 
 in  spenking  His  law  and  justice,  as  in  themselves ;  and  so  remain  until  they  are  pro- 
 pa  rahl'es'i'be-  nounced  just  snd  righteous  in  Christ.  Sirs,  legal  re])entance  and  sorrow  for 
 cause  it  is  siu  renders  no  person  a  subject  ofGospel  pardon,  or  such  that  God  will  forgive  ; 
 gospel  truth,  no,  be  they  penitent  or  impenitent  it  is  all  one,  unless  they  fly  to  Him  by 
 and  that  faith,  in  ami  by  Jesus  Christ,  they  stand  charged,  and  "  He  that  beUeveth 
 ignorant.  not,  the  wrath  of  God  abideth  on  him,"  John  iii.  36.  My  brethren,  there  is 
 no  begging  mercy  for  the  sake  of  mercy,  without  eyeing  a  complete  satisfac- 
 tion made  to  Divine  justice,  or  without  seeing  how  or  by  whom  this  satisfac- 
 ■  ht  *'*^'^  ^^  made,  and  therefore  until  a  poor  sinner  seeth  his  discharge  in  Jesus 
 and  true  Christ,  and  Divine  wrath  pacified  in  Him,  if  he  be  thoroughly  convinced  by  the 
 knowiedge^of  Spjj.jt_  ],g  ^jj  ij^hold  himself  miserable,  as  in  himself, 
 makes  aman  3.  An  enlightened  sinner  comes  to  see  that  he  is  undone,  by  his  being 
 mercy!"  "'  Convinced  of  the  purity  and  holiness  of  the  law  of  God  which  he  hath  broken  ; 
 he  understands  the  spirituality  of  the  law,  and  how  every  sinful  thought  and 
 lust  of  the  heart  is  a  breach  thereof,  and  lays  him  obnoxious  to  God's  wrath  and  curse  ; 
 and  by  this  means  he  is  brought  to  cry  out  he  is  undone.  Thus  it  was  ^ith  Paul,  "  I 
 was  alive  without  the  law  once,  but  when  the  commandment  came  sin  revived  and  I  died," 
 Piom.  vii.  9.  The  law  entered  or  came  with  power  up(]n  his  conscience  and  sin  abounded  ; 
 be  thought  he  was  alive,  and  in  a  good  condition  before,  but  soon  saw  he  was  deceived, 
 and  thus  he  was  made  to  cry  out,  and  thus  no  doubt  it  was  here  with  the  pubUcan. 
 
 4.  It  riseth  from  a  clear  and  full  sight  and  sense  of  sin,  which  is  so  opposite  and  con- 
 trary unto  the  pure  nature  and  holiness  of  God. 
 
 1 .  In  respect  of  the  guilt  of  it. 
 
 2.  In  respect  of  the  abominable  filth  and  pollution  that  is  in  sin,  and  how  it  hath  de- 
 filed the  soul. 
 
 3.  From  the  sense  of  the  gicat  power  and  strength  of  sin. 
 
SERM.   XXIV.]  THE   PARABLE   OF   THE   PIIAniSEE   AND   PUBLICAN.  869 
 
 4.  From  the  sense  and  sight  of  God's  entering  into  judgment,  and  calling  of  the  soul  to 
 his  bar  and  fearful  tribunal ;  or  by  the  beholding  the  severe  punishment  and  just  demerit 
 of  sin.     Had  not  the  prophet  some  apprehension  of  this,  when  he  saw  the  Lord  upon  a 
 "  Throne  high  and  lifted  up  ?"     Our  annotators  on  this  place  saj-,  "  I  dread 
 the  thoughts  of  appealing  before  Thy  judgment-seat,  which  I  see  erected     pooie's 
 in  this  place.     The  sight  of  this  glorious  and  Holy  God  gives  me  cause  to     Annota.  on 
 fear  that  He  is  come  in  judgment  against  rae." 
 
 1.  It  is  from  the  sense  of  the  guilt  of  sin,  and  of  that  abominable  evil  which 
 is  in  it,  it  being  directly  contrary  to  the  holy  nature  of  God,  rebellion  against     The  sense  of 
 him,  and  a  resisting  of  His  will.     Can  the  spirit  of  a  man  bear  him  up,  or     *!"*  renders''^ 
 support  him,  when  the  weight  of  sin  lies  upon  his  conscience  and  presseth  his     men  as  m 
 soul?  or  when  God  comes  by  His  Spirit,  and  shows  him  what  a  holy  and  just     miserabla.' 
 God  he  hath  sinned  against,  wronged,  and  abused,  and  what  a  holy  law  he 
 hath  violated,  both  originally  and  actually  also  ?  and  that  many  thousand  times.     Alas ! 
 should  God  but  charge  the  guilt  of  one  sin  upon  the  soul  of  any  man  in  the  world,  and 
 demand  satisfaction  to  His  justice,  what  could  the  sinner  do  ?     What  distress  of  conscience 
 would  he  be  in  ?  and  how  would  he  cry  out  for  mercy  ?     Who  then  can  bear  the  weight 
 of  such  a  mountain  of  horrid  guilt  that  lies  upon  every  sinner  out  of  Christ,  or  in  hi3 
 natural  state,  or  that  seeth  not  how  he  is  discharged,  justified,  and  acquitted  in  our  Lord 
 Jesus  Christ. 
 
 Can  the  feeble  sinner  hear  the  weight  of  sin  when  the  guilt  thereof  is  charged  upon  him, 
 considering  how  it  made  the  gi-eat  and  mighty  Saviour  to  shrink  and  faint,  nay,  to  cry 
 out,  and  to  sweat  great  drops  of  blood,  when  the  guilt  of  the  sins  of  the  elect  was  laid 
 upon  him. 
 
 1.  Can  the  law,  or  his  keeping  the  commamlraents,  ease  him  of  this  burden  ; 
 
 no,  no,  saith  he,  the  law  accuses  me  and  condemns  me,  and  all  that  seek  to     ^^/"^'Ltf 
 it  for  relief  and  succour,  thinking  to  be  justified  thereby  ;  for  it  is  the  strength     puiit  of 
 of  sin,     "The  sting  of  death  is  sin,  and  the  strength  of  sin  is  the  law,"  1  Cor.     f^J'^  ""■ 
 XV.  56.     The  law  entered  not  to  discharge  us  from  sin,  no,  but  that  sin  might 
 abound,  "  and  become  exceeding  sinful,"  Rom.  vii.  13.     The  law  lays  every 
 sinner  that  seeks  for  relief  thereby,  under  its  fearful  curse,  "  Cursed  is  everyone  that 
 continueth  not  in  all  things  that  are  written  in  the  book  of  the  law  to  do  them,"  Gal.  iii. 
 10.     The  law  slays  the  sinner,  it  kills  him,  and  lays  him  dead  at  the  foot  of  God,  that 
 flies  thither  for  help ;  and  this  the  sinner  sees  when  his  eyes  are  opened  by  the  Spirit,  and 
 convictions  are  set  home  upon  his  conscience  ;  he  thereby  sees  the  purity  and  spirituality 
 of  the  law ;  so  that  from  thence,  instead  of  obtaining  relief  and  succour,  he  is  forced  to 
 cry  out,  "  Woe  is  me  !"  "Lord  be  merciful  to  me  a  sinner." 
 
 2.  Can  a  man's  own  obedience  and  inherent  righteousness,  io  conformity     Bareobc- 
 to  the  Gospel,  under  the  sense  of  sin,  relieve  him?     No,  no,  saith  the  en-     dienceto 
 lightened  sinner ;  Alas!  alas!  all  my  own  righteousness  is  but  filthy  rags     ccp'ts'^can're- 
 (Isa.  Ixiv.  6,)  or  it  is  loathsome  in  God's  sight,  being  attended  with  abomi-     lievenoman. 
 nable  pollution ;  and  this  made  David  cry  out,    "  Enter  not  into   judgment  with  thy 
 servant,  0  Lord,  for  in  thy  sight  shall  no  man  li«ng  be  justified,"  Psal,  cxliii.  2. 
 
 3.  Will  a  godly   man's  pleading   his  external  privileges  relieve   him  ?  Outward 
 Many  boast  of  the  gi-eat  privileges  they  have  attained,  like  the  people  of  ^an,'J,^t^rJ. 
 Israel,  of  old  who  cried  out,  "  The  temple  of  the  Lord,  the  temple  of  the  lieve  a  sin- 
 Lord  are  we."     Thus  many  now  glory  in  that  they  have    been  baptized,  """ 
 
 are  members  of  a  Church  of  Christ,  and  have  often  received  the  Lord's  Supper,  are 
 endowed  with  great  learning  and  many  spiritual  gifts ;  but  alas  !  those  things  can  af- 
 ford them  no  relief  under  the  guilt  of  sin,  nor  be  a  sufficient  plea  at  the  bar  of  God, 
 would  he  enter  into  judgment  with  them.  See  what  Paul  saith,  "  If  any  other  man 
 thinketh  that  he  hath  whereof  he  might  trast  in  the  flesh,  I  more ;  circumsised 
 the  eight  day,  of  the  stock  of  Israel,  of  the  tribe  of  Benjamin,  an  Hebrew  of  the 
 Hebrews  ;  as  touching  the  law,  a  Pharisee.  Concerning  zeal,  persecuting  the  Church, 
 touching  the  righteousness  which  is  in  the  law  blameless,"  Phil.  iii.  4,  7.  But  notwithstanding 
 all  this,  see  what  he  further  saith,  "  But  what  things  were  gain  to  me,  those  I  counted 
 loss  for  Christ."  If  any  man  by  his  external  duties  and  religious  privileges,  might 
 hope  for  acceptance  with  God,  Paul  much  more.  Who  of  the  Jewish  Church  excelled  him, 
 or  had  that  cause  to  glory  or  receive  relief  and  succour  under  the  guilt  of  sin,  from  hence, 
 like  unto  him  ? 
 
 Object.     But,  perhaps,  some  may  object  and  say  that  Paul  only  in  this  place  and  uptin 
 
870  THE   PARABLE   OF  THE   PUARISIlE   AXD   PUBLICAN.  [SUPPL. 
 
 this  occasion  refers  to  his  legal  duties  and  legal  privileges  ;  those  (say  tliey)  it  is  true 
 could  not  commend  liim  to  God,  nor  are  to  be  trusted  in,  or  to  le  pleaded  with  God, 
 for  by  the  works  of  the  law,  no  flesh  can  be  justified  in  God's  sight ;  but  he  was  now 
 a  converted  man,  and  had  attained  too  many  great  and  glorious  Gospel  privileges,  and  to 
 a  high  degree  of  Gospel  obedience  and  holiness ;  and  those  things  sure  will  avail  him,  and 
 might  reheve  him  under  the  sense  of  sin  and  the  gidlt  thereof,  he  speaks  of  the  time  past,  &c. 
 Answ.  I  answer,  it  is  e\'ident  he  comprehends  all  his  Gospel  duties  and  Gospel  privi- 
 leges also  ;  and  excludes  them  likewise,  or  accounts  them  and  all  his  present  inherent 
 righteousness  as  nothing,  in  point  of  trust  or  dependence,  "  Yea,  doubtless,  and  I  do 
 coimt  all  things  but  loss  for  the  excellency  of  the  knowledge  of  Jesus  Christ  my  Lord,  for 
 whom  I  have  sufl'ered  the  loss  of  all  things,  and  do  count  them  hut  dung  that  I  may  win 
 Christ,"  Phil.  iii.  8.  He  speaketh  now  universally  what  he  did  but  indefinitely  before 
 (as  our  annotators  note),  using  the  present  tense  with  a  discretive  particle.  He  dis- 
 esteemed  and  excluded  not  only  his  Jewish  and  legal  privileges,  duties,  and  righteous- 
 ness, which  he  had  before,  but  also  his  Christian  or  Gospel  privileges,  &c.,  after  conver- 
 sion. Though  he  was  an  apostle,  and  had  been  an  instrument  in  Christ's  hand  to  con- 
 vert many  thousands  to  the  faith,  and  had  planted  many  Churches,  but  he  souglit  for  no 
 relief  by  tliese  things  as  having  any  worth  m  them  to  commend  him  to  God,  or  as  any 
 matter  to  be  trusted  to,  or  rested  on  fur  justification  before  God.  He  remarkably  puts  iu 
 all  he  had  when  a  Pharisee,  and  now  he  is  an  apostle,  yea,  whatsoever  could  be  thought 
 of  besides  Jesus  Christ,  as  being  in  comparison  of  Christ  accounted  but  dung  ;  therefure 
 in  himself  (or  as  so  considered),  notwithstanding  all  his  duties  and  privileges,  he  saw  he 
 was  lost  and  undone,  and  must  fly  to  God's  mercy  in  Christ. 
 
 K  acriflcea  '^'  ^^^  some,  perhaps,  may  say,  will  not  sacrifices  (which  a  poor  sinner 
 but  the  sac-  may  biing  and  oft'er  up  to  God)  appease  and  satisfy  Divine  justice,  and  so  re- 
 Chr^t*can  ^^^e  and  give  ease  to  his  distressed  conscience  ?  suppose  he  could  bring,  "  A 
 relieve  a  thousand  rams,  or  ten  thousand  rivers  of  oil,  or  oti'er  his  tirst-born,  the  fruit 
 
 poor  sinner.  q|>  j^jg  \)Q(\y^  for  the  sin  of  his  soul,"  Mich.  vi.  7.  God  in  the  law  requu-ed  a 
 ram,  or  a  few  rams  to  be  oifered  up  in  sacrifices  ;  but  if  they  were  too  few  we  will  ofl'er 
 a  thousand,  or  a  very  great  number.  The  phrase  (as  one  notes)  is  an  hyperbole.  Also, 
 oil  was  required  in  saciifices  in  meat-oft'erings,  though  in  no  great  quantity,  a  log,  or  bin, 
 about  half  a  pint,  or  two  or  three  quarts  ;  that  was  too  little,  and  infinitely  short  to  satisfy 
 Divine  justice ;  but  what  if  we  should  ofi'er  ten  thousand  rivers  of  oil,  had  we  such  store, 
 (which  no  man  ever  had  or  could  have)  would  such  an  ofi'ering  satisfy  for  our  sins,  and 
 procure  God's  favour  ?  or  if  that  will  not  do,  suppose  we  should  do  as  Abraliam  did,  offer 
 our  first-born  ;  which  sacrifice  must  needs  excel  any  other.  But,  alas  !  such  a  sacrifice 
 God  would  reject.     But  then, 
 
 5.  Will  not  repentance  give  a  man  ease,  or  reheve  him  under  the  guilt 
 '  can'not'justl-  °^  ^™'  when  it  Hes  heavy  on  his  conscience  ?  No,  it  cannot ;  for  then 
 fy  a  sinner.  David's  heart  needed  not  to  have  failed  him,  nor  he  to  have  roared  out  in  dis- 
 Go^^sfavour.  tress  and  horror,  for  who  had  gi-eater  repentance  than  he,  who  watered  his 
 couch  with  his  tears,  "  I  make  my  bed  to  swim,  I  water  my  couch  with 
 tears,  I  am  weary  of  my  groanings,"  Psal.  vi.  U.  How  I  who  would  be  weary  of  such 
 gi-oanings,  or  the  shedding  of  such  tears,  which  could  wash  away  the  guUt  of  sin,  and  ap- 
 pease an  accusing  conscience  ?  But,  alas  !  alas  !  he  found  no  relief  that  way,  but  still 
 cries,  "Lord,  be  merciful  to  me,  for  I  have  sinned  against  thee  ;  wash  me  throughly  from 
 mine  iniquity,  and  cleanse  me  from  my  sin,"  Psal.  li.  2,  3.  He  (with  the  Pubhcan  and 
 all  convinced  sinners)  saw  a  fountain  opened  for  sin  and  for  uncleanness,  Zech. 
 xiii.  1  ;  in  which  he  must  be  washed,  which  is,  the  blood  of  Christ. 
 No  more  can  ^-  ^^^  ^^^  "''''  *  '^^^^'  course  of  life,  a  changed  or  reformed  life  give  ease 
 a  reforma-  and  procure  a  sinner's  acceptance  with  God  under  the  sense  of  sin  and  guilt  ? 
 tion  ot  e.  j^^^  jj^jg  ^^.-^Y  not  do  neither,  though  it  is  to  be  feared  many  trust  to  this  as 
 their  last  refuge.  Will  promises  a  debtor  may  make  (and  keep  them)  that  he  will  run  no 
 more,  or  any  further  in  his  creditor's  debt,  to  whom  he  owes  ten  thousand  talents,  pay  off 
 that  old  score  or  so  vast  a  sum  ?  Besides,  who  can  promise  God  that  he  will  sin  no  more, 
 there  being  no  "  Just  man  on  earth,  that  doth  good  and  sinneth  not." 
 
 But  to  proceed. 
 The  filth  of  n.     The  cause  of  a  poor  convinced  sinner's  crj'ing  to  God  for  mercy  is 
 
 »'"  ^^g""^"    froni  the  sense  he  hath  of  the  filth  of  sin  ;  I  am  (saith  the  soul)  a  man  of  un- 
 ed  person.         clean  lips. 
 
 1.     The  convinced  sinner  sees  the  pollution  of  his  heart.    My  heart  (saith 
 
SERM.   XXIV.]  THE   PARABLE   OF   THE   PH/VBISEE   AND   PUBLICAN.  871 
 
 he)  is  defiled ;  even  in  all  the  faculties  of  my  soul  is  much  sin.  0,  how  depraved  and  dark 
 is  my  understanding,  how  carual  is  my  mind,  how  rebellious  my  will,  and  how  earthly 
 my  affections,  how  treacherous  is  my  memory,  and  misled  and  misguided  is  ofttimes  my 
 conscience  ?  "I  am  canial,  sold  under  sin,"  Rom.  vii.  14,  (saith  the  great  apostle) ;  "  the 
 good  that  I  would  I  do  not,"  ver.  19 ;  "  but  what  I  hate  that  do  I,"  ver.  15;  "  0,  wretchad 
 man  that  I  am."  ver.  24. 
 
 2.  Sin  cleaves  to  our  desires,  and  what  weakness  and  inconstancy  is  there  in  our  pur- 
 poses and  resolutions,  and  how  oft  have  we  broke  our  promises  with  God. 
 
 3.  Sin  more  or  less  defiles  our  whole  conversations,  in  oui-  daily  walk  and  sincieavea 
 converse  with  men.     Mv  brethren,  thoucrb  a  believer  is  sanctified  in  every     ^  }'',*  "p*  , 
 
 *   .    .  ^  "       &nd  liv6S  of 
 
 part,  in  every  faculty,  yet  it  is  but  in  part  in  any ;  and  though  his  conversation  the  best  of 
 
 is  holy,  yet  is  not  his  conversation  without  sin.  smnta. 
 
 III.    Nay,   my    brethren,  sin  also  defiles  all  our  graces,  or   cleaves  to  5j°  "^'s^es 
 
 every  grace  of  the  Spii-it  in  believers.  grace. 
 
 1.  Some  make  a  great  noise  of  their  faith,  and  place  it  in  the  room 
 
 of  perfect  obedience  to  the  law  of  works  ;  but,  alas  !  faith  itself  needs  a  Sa-  sin  cieayea 
 viour  (I  mean  the  sin  that  cleaves  to  our  faith) ;  we  may  all  say,  we  believe,  '"  ""  '^*'"'* 
 Lord,  help  our  unbelief.  Abraham,  though  at  one  time  he  was  strong  in  faith,  giving 
 glory  to  God,  yet,  alas  !  how  weak  was  his  faith  at  another  time,  "  Say,  I  pray  tliee,  thou 
 art  my  sister ;  I  am  afraid  they  wiR  kill  me  for  thy  sake."  Can  any  say,  there  is  no  sin, 
 no  doubts,  no  weakness,  no  fear  attends  their  faith. 
 
 2.  Sin  cleaves  to  our  love.    Do  we  love  God  with  all  our  hearts,  with  all 
 
 our  souls,  and  with  all  our  strength,  and  our  neighbours  as  ourselves  ?  This  fo'tharufve 
 is,  'tis  true,  oui-  duty,  but  we  can  as  soon  perfectly  keep  the  whole  law  as  thus  to  "e  have  to 
 love  God  ;  for  though  our  love  be  sincere  (and  so  it  is  said  to  be  perfect)  yet  one  another, 
 no  man  loves  God  in  the  highest  degree  of  perfection.  0,  how  is  our  love  di- 
 vided between  God  and  the  creature  ;  yet  I  deny  not,  but  every  true  Christian  loves  God 
 with  a  superlative  love.  Again,  do  we  love  the  Church  and  every  believer  as  we  ought  ? 
 Do  we  love  our  brother  as  ourselves,  and  miss  not  at  any  time,  fail  not  in  heart,  word,  or 
 deed? 
 
 3.  Sin  cleaves  to  the  grace  of  humility.  Wliat  think  you,  is  there  no  pride,  no 
 high  thought,  nor  conceitedness  in  our  hearts,  of  our  wisdom,  gifts,  parts  or  learning  ?  do 
 we  always  esteem  others  better  than  ourselves  ? 
 
 4.  And    then  as  to  temperance  and   sobriety.      Do  we  never  exceed  in  the  inordi- 
 nate love  of  the  creature,  or  in  the  use  of  lawful  things  ?      Do  we  never  exceed  the 
 bounds  of  temperance  in  eating,  drinldng,  nor  sleeping,  nor  in  buying,  selling,     i  cor.  Tii. 
 and  possessing  ?     Do  such  who  have  wives  live  as  if  they  had  none  ?  Do  you     ^s— mi- 
 never exceed  in  weeping  or  worldly  sorrow,  nor  in  earthly  comforts?     Do  they  that  buy, 
 buy  as  though  they  possessed  not,  and  they  that  use  this  world  as  not  abusing  it. 
 
 4.  And  then  as  to  the  grace  of  patience.  Doth  no  sin  defde  or  cleave  to  that  grace?  Are 
 any  so  patient  that  they  are  never  disordered,  having  no  inordinate  passion,  no  impatience 
 under  atilictions,  trials,  losses,  and  cruel  reproaches,  and  great  provocations?  Are  there  any 
 who  are  quite  free  from  wrath  and  all  degrees  of  murmuring,  or  imdue  complaininr's  under 
 God's  hand,  or  never  are  distui-bed  in  their  spirits,  nor  moved  to  anger  ? 
 
 III.     Sin  also  cleaves  to  aU  our  duties. 
 
 1.  Take  repentance  as  it  is  a  grace  or  as  a  duty,  hath  it  not  many  defects 
 
 elea\-ing  to  it  ?     Who  can  mourn  for  sin  as  much  as  he  ought  ?     Hath  not  our     •^,'P.l''V'^'"> 
 
 11  ri      •        c.      T      1  •    /^    •  -1  ■       •  -111         antheauties 
 
 sin  murdered  our  Savioiu-?     Is  there  not  an  mfinite  e\il  in  sin,  considered  ob-     the      aainu 
 jectively  ?     Can  then  a  finite  creature  mourn  sufiiciently  in  the  sight  and  sense     f'"""- 
 of  sin  ?     Have  we  not  fought  against  God  and  contemned  his  autliority,  resisted  his  wiU, 
 grieved  his  Spu-it,  abused  his  patience  ?     What  kind  of  sorrow  doth  such  sins  call  for  ? 
 
 2.  What  sin  attends  us  in  preaching  and  hearing  the  Word?  Are  we  never  secretly  lifted 
 up  when  men  foolishly  praise  us  ?  or  do  we  preach  with  that  zeal,  power,  and  constancy  as 
 weought  ?  and  do  we  always  hear  the  Word  as  it  is  the  Word  of  God?  and  also  with  that  holy 
 awe,  diligence,  and  reverence  that  becomes  us  ?  and  are  our  hearts  never  wandering  abroad 
 in  the  time  of  hearing,  nor  are  ever  drowsy  nor  weary  under  it  ?  and  do  we  always  believe 
 and  obey  the  Word  preached,  and  take  the  reiwoofs  of  the  Word  kimlly,  and  never  oft'ended 
 with  the  poor  preacher  while  he  discharges  his  duty  with  wisdom  and  faitlifulness  ? 
 
 ■i.  I  might  also  proceed  in  the  like  manner,  in  speaking  to  the  duty  of  reading  God's  Word. 
 
 4.  As  to  the  duty  of  prayer.  Do  we  pray  always  in  faith,  lifting  up  holy  bands  without 
 wrath  or  doubting  ?  Do  we  never  restrain  prayer  from  Ciod,  nor  are  we  at  no  time  remiss 
 in  it? 
 
872  THE   PARABLE    OF    TUE   PIIAEISEE   AND   PUBLICAN.  [sUPPL. 
 
 5.  I  might  also  speak  of  the  ordinance  of  the  Lord's  supper,  and  of  Church-communion, 
 and, 
 
 6.  Of  the  duty  of  distributing  to  the  poor. 
 
 7.  Of  all  relative  duties  ;  as  those  of  husbands  to  wives,  and  wives  to  husbands  ;  parents 
 to  children,  and  children  to  parents  ;  masters  to  servants,  and  servants  to  masters.  And 
 also  of  the  duties  of  one  neighbour  to  another.  Are  there  any  who  never  fail  in  any  of  these 
 duties,  or  hath  not  every  one  need  to  cry  out,  "  Lord,  be  merciful  to  me  a  sinner  !" 
 
 Thirdly.  Every  one  hath  cause  to  cry  out  and  to  plead  the  mercy  of  God 
 The  power  of  jq  Christ,  in  respect  of  the  power  of  sin.  What  bones  hath  sin  broken,  what 
 child  of  God  Strong  men,  strong  in  grace,  have  been  woreted  and  overcome  by  sin  ?  David 
 to  cry  out  for  gj.;gg  ^^^^  "  j^jj  j^y  jjones  are  broken."  Nay,  my  brethren,  how  did  it  crusli 
 the  Son  of  God  himself,  and  cause  him  to  sweat  great  drops  of  blood  when  it  lay 
 heavy  upon  him,  he  standing  in  our  law  place. 
 
 s  d  th  the  Fourthly.  They  cry  out  and  beg  mercy  in  respect  of  the  demerit  of  sin,  or 
 dement  of  from  that  sense  they  have  of  the  severe  judgment  of  God,  or  the  severe  punish- 
 ''"■  ment  that  is  due  to  it.     Alas !  it  deserves  infinite  wrath,  even  the  least  sin  that 
 
 a  child  of  God  commits,  for  the  satisfaction  of  Christ  doth  not  lessen  the  demerit  of  sin  though 
 our  Lord  hath  borne  it  for  us,  yet  sin  is  not  less  evil,  nor  less  deserving  as  in  itself. 
 
 Fourthly  and  lastly,  I  shall  show  you  what  care  God  takes  of  such  that  are  humbled  at 
 his  feet,  or  cry  out  for  mercy  through  Christ's  merits,  as  being  in  themselves  undone,  or 
 show  the  happy  state  such  are  in. 
 
 I.  As  God  hatli  found  out  a  ransom,  a  Saviour,  or  hath  laid  help  upon  one  that  is  mighty, 
 so  this  ransom  is  applied  to  these  souls  ;  they  find  help  in  this  Almighty  One. 
 
 IL  And  as  the  Father  laid  all  the  sins  of  tlie  elect  upon  his  own  Son,  and  he  hath  paid 
 all  their  debts,  so  those  souls  who  are  thoroughly  humbled,  and  are  brought  to  believe  in 
 Jesus,  are  justified  and  pardoned.  He  went  away  rather  justified.  The  Pharisee  was  not 
 justified,  but  this  publican  was.  "He  that  humbles  hiniselfshall  be  exalted,"  saith  our  Lord, 
 which  words  he  uttered  to  show  that  the  pubHcan  was  humbled,  and  therefore  was  exalted. 
 Justificati(jn,  my  brethren,  tends  to  lift  up,  or  exalt  a  poor  sinner,  for  such  are  brought  into 
 a  state  of  peace  and  of  union  and  communion  witli  God ;  their  persons  are  in  the  special  love 
 and  favour  of  God,  nay,  they  are  the  sons  and  daughters  of  God  ;  this  our  Lord  chscovered 
 to  Zaccheus.  Such  who  are  the  true  spiritual  seed  of  Abraham,  and  in  the  covenant  of 
 grace  with  God  as  Abraham  was,  and  so  the  children  of  God. 
 
 III.  They  are  tlie  very  proper  objects  of  mercy,  or  such  to  whom  God  sent  his  Son  to 
 call,  to  heal,  to  seek,  and  to  apply  the  precious  virtue  of  the  blood  of  the  covenant  unto, 
 "  The  whole  need  not  a  physician  but  them  that  are  sick  ;  but  go  and  learn  what  that  mean- 
 eth,  I  will  have  mercy  and  not  sacrifice,  for  I  am  not  come  to  call  the  righteous,  but  sin- 
 ners to  repentance,"  Matt.  ix.  13. 
 
 IV.  By  virtue  of  their  receiving  the  Spirit,  by  which  they  are  united  to  Jesus  Christ,  they 
 have  his  righteousness  imputed  to  them,  and  have  interest  in  all  the  riches  of  Christ,  and 
 therefore,  though  poor  in  themselves,  yet  are  very  rich,  "  1  know  thy  works,  and  tribula- 
 tion, and  poverty,  but  thou  art  rich,"  Kev.  ii.  9.  None  that  are  poor  in  spirit,  poor  in  them- 
 selves, but  are  rich  in  Christ.  Such  that  think  they  are  increased  in  goods,  and  have  need 
 of  notliing,  are  poor  and  miserable  ;  and  such  who  see  they  have  nothing,  possess  all  things, 
 because  they  have  Christ. 
 
 V.  God  looks  upon  these  persons  with  a  look  of  approbation,  affection,  and  benediction, 
 "  To  this  man  wiU  I  look,  even  to  him  that  is  poor  and  of  a  contrite  spirit,  and  tliat  trembleth 
 at  my  word,"  Isa.  Lxvi.  2.  Such  that  look  upon  themselves  with  abhorrence  God  looks  upon 
 with  acceptance. 
 
 VI.  God  doth  not  only  look  unto  them,  but  also  he  dwells  with  them,  yea,  dwells  in 
 them,  "For  thus  saith  the  high  and  lofty  one,  who  inhabiteth  eternity,  whose  name  is  holy, 
 I  dwell  in  the  high  and  holy  place,  and  with  him  also  that  is  of  a  contrite  and  humble  spirit," 
 Isa.  Ivii.  15.  Well,  but  why  will  God  dwell  in  such  spirits,  and  what  advantage  will  this 
 be  ?  See  the  next  words,  "  To  revive  the  spLiits  of  the  humble,  and  to  revive  the  heart  of 
 the  contrite  ones:"  their  spirits  would  otherwise  fail,  and  their  souls  would  faint.  What  can 
 administer  greater  comfort,  and  what  can  be  higher  honour,  than  to  have  God  by  bis  Spirit 
 in  us,  and  dwell  with  us  ?     "  For  ye  are  the  temple  of  the  living  God,  as  God  hath  said, 
 
 1  will  dwell  in  them  and  walk  in  them,  and  I  will  be  their  God,  and  they  shall  be  my  people," 
 
 2  Cor.  vi.  10.  They  have  life  in  them,  the  Holy  Spirit  is  thai  life,  which  is  as  "A  well  of 
 water,  springing  up  unto  everlasting  life,"  John  iv.  14. 
 
 VII.  See  what  care  God  takes  of  such ;  no  sooner  did  the  prophet  see  his  own  iilthiness, 
 
SF.RM.  XXrv-.]     THE  PARABLE  OF  THE  PUARISEE  AND  TUBUCAN.  873 
 
 or  that  he  was  a  man  of  unclean  lips,  but  he  cries  out  he  was  undone  ;  and  immediately  God 
 sent  one  of  his  angels  to  him  to  comfort  him,  "Then  Hew  one  of  the  seraphims  unto  him, 
 having  a  live  coal  in  his  hand,  which  he  had  taken  with  the  tongs  from  the  altar  and  laid 
 it  on  my  mouth."  This  shows  the  work  and  office  of  the  Holy  Spirit,  who  applies  tlie  blood 
 of  Clu'ist,  the  righteousness  and  merits  of  Christ,  and  comfort  to  a  poor  undone  sinner,  de- 
 noting the  great  speed  and  haste  God  takes  to  comfort  poor,  dejected,  humbled,  and 
 broken-hearted  sinners  ;  as  if  God  should  say  to  one  of  the  seraphims.  Be  gone,  behold,  my 
 servant  Isaiah  is  almost  pressed  down  into  despair  under  the  sense  of  his  sin,  and  unclean- 
 ness  of  his  lips — assure  him  that  all  Ids  sins  are  passed  away  and  pardoned  forever.  The 
 Holy  Spirit  must  first  come,  and  touch  our  hearts  and  lips,  before  we  have  ease  and  cure  ; 
 "  And  he  laid  it  upon  my  mouth,  and  said  this  hath  touched  thy  lips,  and  thine  iniquity  is 
 taken  away,  and  thy  sin  is  purged." 
 
 Vni.  Our  Lord  pronounceth  in  the  first  place  (in  the  beatitudes)  blessedness  to  them 
 who  are  humbled  souls,  who  see  their  own  nothingness,  and  cry  to  God  for  mercy,  "  Bles- 
 sed are  the  poor  in  Spirit,  for  tlieir's  is  the  kingdom  of  heaven."  Matt.  v.  3.  They  are 
 the  only  heirs  of  eternal  glory  above,  and  have  not  only  a  true  title  to  it,  a  right  to  the 
 heavenly  inheritance,  but  a  proper  meetness  for  it  also  :  and,  therefore,  such  that  are  poor 
 in  Spirit,  who  see  their  own  poverty,  and  cry  unto  God  for  mercy  as  this  publican  did, 
 are  exalted  and  in  a  blessed  state  and  condition. 
 
 APPLICATION. 
 
 Infer.  I.  I  infer  that  sin  is  of  all  undoing  nature,  it  hath  brought  all  men  into  a  woe- 
 ful state  and  coni.lition.  Adam  was  once  rich  (and  we  in  him),  but  by  sin  he  and  all  his 
 ott'-springs  were  undone,  and  so  remain  in  a  miserable  state  until  they  are  transplanted 
 out  of  that  dead  rout  ajid  united  to  the  second  Adam,  or  implanted  into  Jesus  Christ. 
 
 Infer.  2.  We  may  also  infer  that  the  Pharisees  and  self-righteous  ones  are  woeful  blind, 
 for  if  believers  see  themselves  (as  in  themselves)  to  be  so  poor  and  miserable,  and  cry  unto 
 God  to  have  mercy  upon  them,  what  blindness  is  in  such  persons,  who  think  themselves 
 rich  and  have  need  of  nothing. 
 
 II.  Adrairat.  God's  love  in  Jesus  Christ,  who  hath  out  of  his  infinite  wisdom,  grace,  and 
 goodness,  found  out  a  way  to  enrich  undone  sinners,  and  to  raise  our  admiration. 
 
 1.  Consider  that  the  remedy  was  provided  before  we  were  wounded,  a  garment  pre- 
 pared to  cloth  us  before  we  were  naked  and  needed  it. 
 
 2.  Consider  also  that  God  hath  raised  us  to  greater  honour,  and  bestowed  better 
 riches  in  the  second  Adara  than  those  we  lost  in  the  first,  "  Where  sin  abounded  grace 
 hath  much  more  abounded,"  Piom.  v.  20. 
 
 o.  Consider,  God  hath  not  only  brought  us  into  Christ,  into  a  better  state,  or  bestowed 
 greater  riches  and  honoui-  upon  us,  but  it  is  also  firm,  more  sure  and  abidmg :  we  can  be 
 undone  no  more,  all  our  wealth  and  riches  is  put  into  a  safe  hand  to  secure  it  for  us ;  it 
 is  all  laid  up  in  our  head,  in  our  Lord  Jesus  Christ !  Our  life,  and  riches,  "  Our  life  is  hid 
 witli  Christ  in  God."  It  is  hid  with  Christ,  by  vii-tue  of  our  union  with  him  ;  as  Christ  is 
 one  with  the  Father,  so  are  believers  one  with  Christ,  "  Because  I  live  ye  shall  live  also," 
 John  xiv.  19. 
 
 Trial  III.  Examine  yourselves.  Did  you  ever  see  yourselves  in  a  miserable  state,  ever 
 made  sensible  of  your  spiritual  poverty,  and  that  you  stood  in  need  of  God's  mercy  ? 
 did  you  see  justice  and  Divine  wratli  pursuing  you  (like  as  the  avenger  of  blood  pui'sued 
 the  man-slayer),  and  are  you  still  at  the  foot  of  God,  and  poor  in  spirit,  bewailing  the  tilth 
 and  curruiitiuns  of  your  own  hearts,  and  evil  of  yoiu'  lives  or  are  you  not  proud  and  con- 
 ceited, and  glory  in  what  you  have  received,  or  think  you  are  full.  0,  let  lis  all  see  how 
 it  is  with  us  in  this  case. 
 
 Quest.  But  why  doth  the  Lord  bring  poor  sinners  into  such  a  condition  as  to  see  them- 
 selves to  be  in  a  miserable  state,  as  in  themselves,  and  to  cry  out  to  God  for  mercy,  when 
 he  is  about  to  advance  them  to  a  state  of  happiness  ?  vvhy  God 
 
 Answ.     1.     It  is  to  imbitter  sin  unto  our  souls,  that  we  may  know  how     sinnfrstosce 
 hateful  it  is  unto  God,  and  that  we  may  the  more  sympathize  with  oui-  blessed     tiicEreat 
 Lord  in  his  sorrows  (when  our  sins  lay  heavy  u[ion  him) :  though  we  satisfy  not     have  of  hu 
 Divine  justice  yet  is  reasonable  we  should  niuurn  and  be  gi-ieved  that  we     "e^h^kii.  lo 
 have  olfended,  and  be  in  bitterness  for  him  whom  we  have  pierced. 
 
 2.  It  is  to  show  the  insufficiency  that  is  in  us,  to  help  or  relieve  ourselves,  and  that 
 we  might  be  abased  to  the  dust,  and  fur  ever  be  delivered  from  pride  and  vaiu-glory,  and 
 have  no  confidence  in  the  fiesh.  Man  being  boin  under  a  covenant  of  works  Piiii.  iii.  3. 
 is  naturally  a  proud  creature,  but  God,  by  letting  in  true   light  into  our  understandings, 
 
874  THE    PARABLE   OF    TilE  PHARISEE    AND   PUBLICAN.  [SUPPL. 
 
 discovers  our  odious  and  filthy  hearts  to  us,  and  so  pulls  down  our  pride  and  abaseth  us 
 to  the  dust. 
 
 3.  It  is  to  discover  the  absolute  necessity  of  Jesus  Christ  to  us,  and  the  great  need  we 
 have  of  such  a  Saviour,  of  such  a  physician,  and  of  such  a  righteousness,  which  Christ  hath 
 wrought  out  for  us,  to  render  us  lovely  in  the  sight  of  God. 
 
 4.  Tliat  we  miglit  be  brouglit  to  ascribe  all  the  glory  of  justification,  sanctification,  and 
 salvation  unto  God ;  or  that  it  is  wholly  of  God's  mercy  and  free-gi-ace,  through  the  Lord 
 Jesus  Christ,  and  so  magnify  rich  bounty,  mercy,  and  goodness  as  long  as  we  live  in  this 
 woild.  It  being  the  grand  design  of  God  in  the  work  of  our  redemption  to  advance  his 
 honour,  and  the  honour  and  high  praise  of  his  blessed  Son,  our  redemption,  for  ever.  Who 
 can  admire  sovereign  and  undeserved  mercy  more  than  they  that  have  been  in  the  depths 
 of  son'ow  and  misery,  and  are  for  ever  delivered  and  raised  to  glory  and  eternal  happiness  ? 
 '  5.  Moreover,  that  we  may  never  trust  in  ourselves,  "  We  had  the  sentence  of  death 
 in  ourselves,  that  we  might  not  trust  in  ourselves  but  in  God  that  raised  the  dead." 
 Though  we  are  weak  in  ourselves,  yet  are  strong  in  the  Lord  ;  and  though  sinners  in 
 ourselves,  yet  righteous  in  the  Lord  ;  and  though  dead,  yet  God  can  raise  the  dead  ;  and 
 though  we  have  no  suflicieuey  in  ourselves,  yet  that  the  grace  of  God  is  suflicient  for 
 us. 
 
 Inform.  IV.  This  may  inform  us  what  the  reason  is  that  sinners  cry  out  no  more 
 as  being  distressed,  Alas  !  they  see  not,  know  not  their  misery,  or  that  woeful  state 
 they  are  in  ;  nor,  indeed,  will  they  until  their  eyes  are  opened,  they  neither  know  God, 
 the  law,  sin,  nor  themselves. 
 
 V.  And  from  hence,  also,  we  may  be  informed  what  kind  of  persons  they  are  in  their  own 
 sight  that  God  justifies,  or  when  he  pronounceth  them  righteous  and  pardoned  persons ;  viz., 
 they  are  sensible  sinners,  humble,  and  nothing  in  their  own  eyes,  and  that  such  who 
 justify  themselves  God  justifies  not,  but,  contrarj^wise,  leaves  them  under  His  wrath  and 
 condemnation ;  and  therefore  all  self-righteous  persons  may  see  cause  from  hence  to  be 
 afraid  and  tremble. 
 
 VI.  And  lastly.  Let  this  be  matter  of  encouragement  to  great,  nay,  the  vilest  of  sin- 
 ners, to  fly  to  God  in  Jesus  Christ.  0,  what  great  sinners  have  obtained  mercy  !  many 
 of  those  very  sinners  that  put  to  death  the  Lord  of  life  and  glory  found  mercy  ;  nay,  our 
 Saviour  willed  his  disciples  to  ofler  mercy  first  to  them  when  he  gave  them  commis- 
 sion to  go  and  preach  the  Gospel  to  all  the  world,  and  begin  at  Jerusalem.  Let  those 
 very  persons  that  cried  out, "  Crucify  him,  crucify  him,"  (as  if  our  Lord  should  say),  see 
 what  mercy  and  bowels,  what  pardon  and  mercy  is  in  my  heart.  And  thus  I  close  with 
 this  parable. 
 
 PARABLE 
 
 or  A 
 
 SERVANT   PLOUGHING   AND   FEEDING   CATTLE. 
 
 SEIIMON    XXV. 
 
 But  which  of  you,  having  a  servant  ploughing  or  feeding  cattle,  will  say  unto  him  by  and 
 by,  when  he  is  come  from  the  field,  go  and  sit  down  to  meat  ?  And  will  not  rather 
 say  unto  him,  make  ready  wherewith  I  may  srtp,  and  gird  thyself  and  serre  me,  till 
 J  have  eaten  and  drunken,  and  afterward  thou  shalt  eat  and  drink.  Doth  he  thank 
 that  servant  because  he  did  the  things  that  were  commanded  him  ?  I  trow  not.  So 
 likewise  ye,  when  ye  shall  have  done  all  those  things  which  are  commanded  you,  say,  we  are. 
 unprofitable  servants,  we  have  done  that  which  was  our  duty  to  do. — Luke  xvii.  7 — 10. 
 
 The  scope  of  this  parable  seems-  to  be  two-fold. 
 
 1.     To  discover  what  kind  of  servants  we  ought  to  be,  namely,  such  who 
 mt  parabic!^    are  wholly  devoted  to  our  Lord's  service,  and  to   attend  upon  liim  at  all 
 
SERM.    XXV.]  THE    PAEADLE    OF    THE    niARISEE    AND    PUBLICAN.  875 
 
 times,  thougli  they  did  neglect  some  tilings  that  good  servants  in  the  proper  season  ought 
 to  do  or  might  do. 
 
 2.  To  discover  that  no  thanks,  no  honour  is  due  to  us  from  Christ  oiu:  Lord  and  Master 
 for  what  service  we  are  capahle  to  do  ;  no,  though  we  do  all  things  he  commandeth  us  yet 
 we  merit  nothing,  or  deserve  nut  so  much  as  thanks  from  the  Lord  Jesus  Christ. 
 
 "  Which  of  you  having  a  servant  plougliing,  &c." 
 
 As  the  learned  note,  our  Lord  refers  to  servants,  who,  in  those  countries  and  in  those 
 days  were  bought  with  their  money,  or  taken  in  war,  and  so  were  wholly  their  masters, 
 and  at  their  command,  and  all  their  time,  and  all  they  could  do,  was  to  be  laid  out  in  obe- 
 dience to  them,  and  to  attend  upon  and  honour  their  master. 
 
 Such  servants  are,  or  ought  we  to  be  to  the  Lord  Jesus  Clu'ist,  we  being  bought  with  a 
 price,  yea,  with  the  price  of  his  own  blood. 
 
 "  WLU  say  to  him  by  and  by,  when  he  is  come  from  the  field,  go  and  sit  down  to  meat  V" 
 
 "  And  will  not  rather  say,  make  ready  wherewith  I  may  sup,  and  gu-d  thyself,"  &c. 
 
 Supper-time  being  come,  though  our  servant  has  laboured  hard,  yet  we  do  not  say  to 
 him,  go,  eat  your  supper  fu'st ;  or,  at  leastwise,  they  did  not  say  so  to  their  servants  ;  no, 
 but  provide  my  supper  first,  before  you  serve  yourselves.  Such  servants  we  should  be  to 
 the  Lord  Christ,  not  attend  upon  him  when  we  have  served  ourselves  ;  no,  but  tlKJUgh  we 
 have  done  that  business  he  commandeth  us,  yet  still  we  must  attend  upon  him  and  forbear 
 eating  and  drinking,  or  minding  any  secular  business  ;  if  our  master  hath  any  further  ser- 
 vice for  us  to  do,  we  must  observe  his  motion,  and  honoiur  him,  and  prefer  his  glory  above 
 cm-  good,  though  we  go  with  hungry  bellies. 
 
 We  must  observe  the  proper  season  to  feed  and  provide  for  ourselves,  and  not  neglect 
 our  attendance  on  Jesus  Christ. 
 
 tiecondly.  And  when  we  do  thus,  even  everything  our  Lord  requires  of  us,  we  are  not 
 to  think  we  deserve  anything  of  Christ  Jesus,  but  say,  we  are  thine,  Lord,  om-  lives  are 
 thine,  our  time  is  thine,  our  talents  are  thine,  our  sevNice  is  thine,  and  we,  when  we  have  done 
 all,  see  cause  to  be  ashamed  we  have  done  it  no  better  ;  we  deserve  to  be  blamed  rather 
 than  commended,  much  less  not  think  that  we  deserve  wages,  or  thanks  from  Jesus  Christ 
 for  what  we  have  done. 
 
 USE. 
 
 1.  From  hence  we  may  note,  that  as  we  are  bought  by  Jesus  Clu-ist,  we  must  not 
 seek  to  please  om'selves,  in  anything,  in  the  neglect  of  our  attendance  upon  him. 
 
 2.  That  we  are  wholly  our  Lord's  and  not  our  own,  being  obliged  to  love  him  with  all 
 our  hearts,  souls,  and  strenght,  and  that  our  labour  for  our  Lord  must  not  cease,  until  the 
 Lord  cease  commanding  us,  or  we  have  no  mure  to  do  for  his  glory  in  this  world,  which 
 cannot  be  said  until  we  die. 
 
 3.  That  we  should  not  murmur  if  our  Lord  should  command  us  to  do  such  things  that 
 may  seem  hard  to  the  flesh ;  no,  but  attend  upon  his  word  and  ordinances,  when  some 
 may  say  perhaps  you  may  fii-st  mind  yourselves  and  famihes,  and  provide  what  you  and 
 they  need. 
 
 4.  That  when  we  have  done  all  Christ  hath  commanded  us,  to  acknowledge  all  is  of 
 fi-ee  grace,  and  that  we  deserve  not  anything  at  his  hands. 
 
 5.  That  the  Lord  may  delay  allowing  us  that  which  we  may  think  is  necessary  in  our 
 time,  and  yet  commanded  us  to  show  our  sincere  love  to  him,  and  honour  him  with  a  ready 
 mind  and  willing  heart. 
 
 0.  That  we  should  not  so  much  mind  what  we  shall  have  or  receive  at  the  hands  of 
 Christ  in  doing  his  work,  as  we  should  to  glorify  liim  and  promote  his  honour',  owning 
 Christ  to  be  our  master,  and  we  his  servants. 
 
 1.  This  may  reprove  such  who  call  themselves  Christ's  servants,  but  choose  rather  to 
 serve  themselves  first,  and  their  Lord  afterwards  ;  when  they  have  done  their  own  busi- 
 ness, and  have  little  else  to  do,  they  will  obey  Christ's  commands,  and  attend  upon  him 
 and  hear  his  word. 
 
 2.  Also  it  reproves  such  that  mm-mur  at  the  service  of  Christ,  thinking  it  too  hard. 
 
 3.  And  such  that  are  proud  and  conceited,  or  that  look  for  praise  from  men  for  what 
 they  do,  or  expect  something  at  Christ's  hands  for  what  they  have  done. 
 
 4.  Such  that  mix  their  own  faith  and  obedience  with  Christ's  merits,  these  cannot  think 
 they  are  unprofitable  servants,  if  by  their  inherent  righteousness  they  are  justified  in  God's 
 sight. 
 
 Lastly,  By  this  we  may  know  who  is  a  true  and  faithful  servant  of  Jesus  Christ ;  it  .is 
 the  honour  of  Christ  such  seek  in  all  he  doth,  and  accounts  himself  unworthy  of  the  least 
 
876  THE   PARABLE    OF   THE   PHARISEE   AXD   PUBLICAN.  [SUPPL. 
 
 favour  ami  mercy  of  God,  and  also  will  do  whatsoever  the  Lord  Jesus  Christ  hath  com- 
 maiuled  should  be  done. 
 
 PARABLE 
 
 ov 
 
 CHEIST   THE   DOOR   INTO   THE   SHEEPFOLD. 
 
 SERMON    XXVI. 
 
 Verily,  verily,  I  say  untcy  you,  he  that  entereth  not  by  the  door  into  the  sheepfold,  but 
 climbeth  up  some  other  way,  the  same  is  a  thief  and  a  robber.  But  he  that  entereth 
 in  by  the  door,  is  the  shepherd  of  the  sheep. — John  x.  1,  2,  &c. 
 
 The  holy  and  beloved  disciple,  the  evangelist  John,  only  hath  recorded  this  parable,  and 
 (as  I  think)  but  one  more. 
 
 The  scope  and  main  design  of  this  famous  parable  (as  our  annotators 
 The  scope        call  it)  IS,  as  1  conceive, 
 
 this  parable.  1-     To  prove  our  blessed  Lord  Himself  was  the  true  Shepherd,  the  true 
 
 Mefsiah,  and  only  Saviour. 
 
 2.  That  all  that  came  before  him  pretending  that  they  were  the  Messiahs,  or  teachers 
 sent  of  God,  and  yet  had  not  their  mission  from  the  Father,  were  false  teachers  or  thieves 
 and  robbers. 
 
 3.  To  show  that  the  Scribes  and  Pharisees  and  the  teachers  of  those  times  were  none 
 of  the  shepherds  of  the  sheep  of  Christ,  but  thieves  and  robbers  also. 
 
 4.  To  show  the  nature  of  the  iutiuite  love  of  the  true  shepherd  to  His  sheep. 
 
 5.  To  prove  that  no  man  can  be  a  true  leader  or  shepherd  who  is  not  sent  of  God. 
 Ver.  X.  27,28.         6.  To  discover  who  the  sheep  of  Christ  are,  and  their  great  safety  and  hap- 
 piness..    Some  conceive  that  this  parable  reacheth  to  verse  31. 
 
 oi!ened'^"  But  to  proceed  to  the  parts  thereof.  Our  lord  conflrmeth  the  truth  of  that  he 
 
 is  about  to  say,  as  he  commonly  used  to  do. 
 
 "  Verily,  Verily,  I  say  unto  you,  he  that  entereth  not  by  the  door  in  the  sheepfold,  but 
 climbeth  up  some  other  way,"&c. 
 
 Thesheepfolds.lfind,  in  those  eastern  countries  were  houses  (and  not  like  unto  those  among 
 us)  which  had  doors,  by  which  both  the  shepherd  and  the  sheep  entered  in.  By  the  sheepfold  is 
 meant  the  Church  of  God,  which,  under  the  law,  was  the  national  Church  of  the  Jews,  or  the 
 commonwealth  of  Israel ;  and  the  door  into  that  Church  was  by  God's  institution  by  the 
 first  birth,  i.  e.,  all  the  seed  of  Abraham  proceeding  from  Isaac  were  born  members  of  that 
 Church,  by  virtue  of  that  covenant  God  made  with  Abraham  and  his  carnal  seed  as  such, 
 though  none  of  his  male  children  could  partake  of  all  the  privileges  and  blessings  of  that 
 legal  Church  without  they  were  first  circumcised,  which  rite  did  not  only  simply  belong 
 to  the  children  of  godly  parents  that  proceeded  from  Isaac,  but  to  the  children  of  ungodly 
 or  unbelieving  parents  also,  which  some  good  men  among  us  seem  not  willing  either  to  see 
 or  confess  ;  they  pretending  to  prove  the  righi  of  infants  (born  of  believers^  from  ihence 
 to  baptism  and  church  membership  under  the  Gosgel,  which  is  far  enough  off  to  prove  any 
 such  thing  ;  tor  the  Church  of  God  under  the  Gospel  dispensation  is  not  na- 
 nnde/''"'the  tinnal  but  congregational,  it  consisted!  not  of  the  natural  seed  of  believers  as 
 law  was  such,  but  only  of  those  who  are  the  true  spiritual  seed  of  Abraham,  who 
 under  '  the  were  comprehended  in  the  covenant  of  grace,  or  free  promise  of  God  made 
 ronereir '-'  '*  *°  Abraham,  namely  believers,  or  such  who  obtain  the  faith  of  Abraham,  and 
 tional.  walk  in  the  steps  of  Abraliam.     And  if  any  man  be  in  Christ  he  is  one  of 
 
 Abraham's  seed,  and   an   heir  according  to  ilic   prumise.  Gal.  iii.  2'J  ;  it   is 
 
SEnM.    XXVI.]    THE   TARABLK   OF   CHRIST   THK    DOOR   OF   THK    SIIEKPFOLD.  877 
 
 the  seconit  liirth  thiit  gives  riglit  to  Gospel  Cliurch  privilege  ;  yet,  pray  note,  it  was  not  the 
 covenaut  as  such  that  gave  right  to  the  male  children  of  the  Jews  to  cu-cumcision,  but 
 God's  mere  positive  precepts  given  to  Abraham  ;  and  so  it  is  Christ's  own  circumcision 
 mere  positive  precept  or  institution  that  gives  right  to  baptism  under  the  Cos-  under  tiio 
 pel,  and  not  a  person's  being  in  the  covenant  of  giace :  for  both  those  ordi-  baptism  nn- 
 uances  were  of  mere  positive  right,  depending  wholly  on  the  pleasure  and  p"_'„f^"ra 
 will  of  the  great  lawgiver ;  so  that  if  there  is  no  precept  nor  president  for  positive 
 infants"  baptism  and  Church  membership  in  the  New-Testament,  that  tradi-  '''s'"- 
 tion  is  gone  for  ever,  and  all  the  pretended  proofs  taken  from  circumcision  and  the  cove- 
 nant made  with  Abraham's  natural  seed  as  such  signifleth  just  nothing,  unless  it  be  to 
 please  men's  fancies,  and  blind  the  eyes  of  the  ignorant. 
 
 From  hence  note,  that  Christ  in  His  institution  is  the  door  into  the  visible  Church  under 
 the  Gospel ;  the  door  is  of  God's  appointment,  or  of  his  ordination,  and  not  that  of  man's 
 making. 
 
 Secondly,  Clirist  is  not  only  thus  the  door  into  the  Church,  but  he  is  also  the  door  into 
 heaven,  even  as  He  is  the  only  way  to  salvation,  so  He  is  also  the  door. 
 
 "  Neither  is  there  salvation  in  any  other,"  &c..  Acts  iv.  12,  John  siv.  6. 
 
 1.  My  brethren,  whatsoever  Christ  is  made  to  us,  as  He  is  the  way  into  the  Church,  and 
 the  way  unto  the  Father,  that  He  is  made  as  He  is  called  the  door. 
 
 '2.  And  whatsoever  may  be  said  of  the  usefulness,  end,  and  excellency  of  a  door  into  a 
 sheepfold,  or  into  a  house,  in  respect  of  appointment  and  necessity  (according  to  the  scope 
 of  this  parable),  that  is  the  Lord  Jesus  made  as  mediator  by  the  Father,  as  a  spiiitual  door 
 both  into  the  Church  below  and  into  heaven  above. 
 
 First,  A  door  refers  sometimes  to  a  house,  and  sometimes  to  a  sheepfold  ;  so,  Christ  the 
 door,  sometimes  refers  to  the  Church,  and  sometimes  to  salvation  itself,  and  also  sometimes 
 to  the  success  the  Gospel  meeteth  with,  which  door  Christ  is  also,  for  all  success  of  the 
 Gospel  is  by  Christ :  "  A  door  was  opened  unto  me  of  the  Lord,"  2  Cor.  ii.  12,  &c. ; 
 "  For  a  great  door  and  effectual  is  opened  to  me,"  1  Cor.  xvi.  9  ;  "  I  have  set  before  thee 
 an  open  door,"&c.   Rev.  iii.  8. 
 
 Secondly,  A  door  is  ajipointed  by  the  owner  of  a  house,  or  the  builder  thereof,  and  so  of 
 a  sheepfold,  also  the  form  and  manner  of  it :  so  the  great  God,  whose  the  flock  is,  hath 
 constituted,  ordained,  or  appointed  His  Son,  considered  as  Mediator,  to  be  the  door  in  His 
 institutions  into  the  Gospel  Church,  and  the  way  to  heaven,  and  the  door  into  it. 
 
 Thii-dly,  A  door  is  fitted  (by  the  wisdon  of  the  shepherd  who  owns  the  Christ  is 
 sheep)  every  way  to  answer  the  gi-eat  end  and  design  thereof:  so  Christ  is  fitted  by  the 
 ever3'  ways  fitted,  according  to  the  wisdom  of  God,  who  contrived  the  whole  a  door  iuto 
 platform  of  our  salvation  and  of  the  Gospel  Church,  to  answer  His  great  end  and  heaven. 
 design.  Moreover,  there  is  the  like  necessity  of  Christ  to  let  us  into  communion  with 
 Himself  here,  and  into  heaven  hereafter,  as  there  is  ol  a  door  into  a  sheepfold,  .j,^  ,^^j 
 or  into  a  house,  or  palace,  &c  ;  it  is  by  him  we  enter  into  both.  cannot   Und 
 
 Fourthly,  And  such  that  know  not,  or  cannot  find  the  door  into  a  house  or  ^he  church" 
 sheepfold,  such  cannot  enter  into  it ;  so  they  that  know  not  Christ,  or  cannot  o'  'oto  ■>'»' 
 find  him  who  is  the  only  door,  know  not  the  way  into  the  Church  nor  into  enter  rightly 
 heaven  :  no,  all  must  find  the  power  of  the  Spirit  of  Christ  upon  their  hearts  (as  sb^n"'"''e"er 
 well  as  what  Christ  is  made  of  God  to  all  that  are  saved)  and  be  truly  re-  enter  into 
 generated,  if  they  are  by  the  Lord  letinto  the  Church  below,  and  heavenabove. 
 Therefore,  if  menlet  any  into  the  Church  and  not  by  the  door,  but  some  other  ways,  will  they 
 not  be  accounted  worthy  of  great  blame  ?  Look  to  it  you  that  receive  into  the  Church  the 
 carnal  seed  of  believers  as  such,  who  know  nothing  of  regeneration,  or  you  receive  adult 
 unbelievers  and  unholy  persons  :  will  you  open  a  door,  that  Clirist,  who  hath  the  keys  of 
 David,  hath  shut  ? 
 
 Fifthly,  A  door  into  a  palace  gives  such  who  enter  in  a  full  view  of  all  the  glory  and 
 excellencies  thereof,  or,  if  it  be  into  a  sheepfold,  of  all  the  benefits,  safety,  and  privileges 
 of  that  sheepfold.  So  Jesus  Christ  gives  to  believers  who  enter  into  the  Gospel  Church  by 
 Him  a  clear  view  of  all  the  blessings,  security,  and  privileges  of  the  Church  or  House  of 
 God,  they  partake  of  the  riches  of  grace,  and  take  a  view  of  the  beauty  and  glory  of  the 
 Lord  Jesus  Christ ;  they  by  him  enter  first  into  a  state  of  union  with  him,  and  into  a  state 
 of  life,  justification,  pardon,  peace,  communion,  sanctification,  adoption,  and  of  free  access 
 unto  the  Father,  and  are  fed  there,  lie  down  there,  and  have  rest  and  safety  there  :  in  the 
 Church  is  a  place  of  security,  it  hath  strong  walls  about  it,  "  Walk  about  Zion,  go  round 
 about  her,  tell  the  towers  thereof,  mark  well  her  buUwarks,"  Psal.  xlviii.  12,  l.J,  &c.  . 
 
 lie  that  climbeth  up  some  other  way,  the  same  is  a  thief  and  a  robber. 
 
878  THE   PARABLE   OF    THE   DOOTi   IXTO    THE    SHEErFOLD.  [sTTri,. 
 
 My  brethren,  as  Christ  is  the  door,  so  He  is  said  to  come  in  at  the  door,  that  is,  by- 
 God's  appointment,  or  by  the  ordination  of  the  Father,  from  whom  He  had  His  mission  to 
 be  botli  the  door  and  the  shepherd  also.  Now,  for  any  to  come  and  pretend  tliemelves  to 
 be  slieplierds  of  the  sheep,  and  teacliers  of  the  people,  and  have  the  conduct  and  govern- 
 ment of  a  Church,  who  come  not  in  by  the  door,  that  is,  by  the  authority,  commission,  and 
 appointment  of  God,  or  having  no  regular  call  from  God,  according  to  His  ordination  in  the 
 Gospel,  they  are  thieves  and  robbers,  and  their  design  is  to  make  prey  of  the  sheep,  or  to 
 shear  them  to  have  the  fleece,  but  care  not  to  feed  the  flock  ;  nor  vdW  an  human  consti- 
 tution or  appointment  of  man  give  them  any  right  to  that  work  and  office.  Every  true 
 shepherd  hath  a  tnie  and  right  call  from  God  ;  he  that  preaches  the  Gospel  must  be  sent, 
 and  not  thrust  himself  into  the  fold,  or  into  the  ministry,  without  a  due  and  regular  call,  for 
 such  come  not  in  at  the  door,  but  climb  up  some  other  way,  and  so  are  thieves  and  robbers, 
 whose  pride  and  ambition  ,or  secular  advantage,  prompt  them  to  do  what  they  do,  and  are 
 not  owned  by  the  Lord  Jesus  Christ. 
 
 But  he  that  entered  by  the  door  is  the  shepherd  of  the  sheep. 
 
 Our  Lord  in  these  words  shows  His  great  mission,  which  He  received  of  the  Father,  to  be 
 the  onlv  Mediator,  Saviour,  and  great  shepherd  of  the  sheep,  having  before  showed  that  all 
 whom  God  sent  not  were  thieves  and  robbers ;  and,  indeed,  the  first  argument  the  apostle  uses 
 to  prove  Christ  to  be  an  High  Priest,  is  His  regular  call,  "  No  man  taketh  this  honour  unto 
 liimself,  but  he  that  is  called  of  God,  as  was  Aaron.  So,  also,  Christ  glorified 
 not  himself  to  be  made  an  high  priest,  but  he  that  said  unto  him.  Thou  art  my  Son, 
 to-day  have  I  begotten  thee,"  Heb.  v.  4,  5.  Aaron  had  a  divine  call  to  his  oflice  ;  and 
 so  had  Christ,  as  lie  saith  in  another  place,  "  Thou  art  a  priest  for  ever,  after  the  order  of 
 Melehisedcc,"  Psal.  ex.  4. 
 
 The  first  thing  that  every  minister  is  to  do  is  to  show  by  whose  authority  he  is 
 made  a  minister,  or  produce  his  mission  to  preach  the  Gospel,  being  sent  according  to  the 
 appointment  of  God  in  the  New-Testament ;  he  must  prove  he  came  in  at  the  door,  that  is, 
 by  God's  ordination  and  constitution,  and  that  his  call  is  Jure  Divino ;  for,  if  he  hath  no 
 Divine  right  or  call  of  God,  he  comes  not  in  at  the  door. 
 
 Now  this  call,  or  being  sent,  is  either  extraordinary,  or  ordinary  :  the  Father  gave  His 
 Son,  as  IMediator,  an  extraordinary  call,  and  sent  Him  into  the  world,  and  He  confirmed  His 
 mission  by  extraordinary  miracles,  and  Clirist  gave  His  apostle  also  an  extraordinary  call 
 and  mission ;  but  none  have  an  extraordinary  call  now,  no,  only  an  ordinary  call,  viz., 
 Christ  having   given  them  ministerial    gifts  and  gi-ace,  and  they  being  members  of   a 
 true  visible  Church,  and  approved  of  by  the  Church,  are  sent  or  authorised 
 See  Dr.  Tho.     [according  to  the  rules  Christ  hath  left  in  his  Word,  and  authority  given 
 DJ^owen.""^     to  each  particular,  regular  congregation) :  and  what  regular  Gospel  call  any 
 can  pretend  to  besides  this,  I  know  not. 
 "  To  liim  the  porter  openeth,  and  the  sheep  hear  his  voice,"  ver.  3,  ttc. 
 By  the  porter  I  understand  is  meant  the  Holy  Ghost ;  for  it  is  he  that  opened  the 
 hearts  of  men  to  receive  the  Lord  Jesus  Christ.     The  work  of  a  porter  is  to  open  the 
 door,  and  give  entrance  to  persons  who  may  be  admitted  into  the  house :  now  every 
 man's  heart  is  shut  against  Chi-ist  till  the  blessed  Spirit  opens  the  door. 
 "  And  the  sheep  hear  his  voice." 
 
 The  sheep,  historians  tell  us.  in  those  countries  will  know  the  voice  of  their  shepherd : 
 so  Christ's  sheep  know  His  voice,  (i.  e.)  the  true  doctrine  of  Christianity ;  they  do  not 
 only  hear  the  voice  of  ministers,  but  the  voice  of  the  Son  of  God,  whose  voice  raised 
 them  from  the  dead.  This  refers  to  the  internal  operations  of  Christ's  Spirit  on  the 
 80ul  of  his  people. 
 
 "  And  he  calleth  his  own  sheep  by  name." 
 
 The  shepherds,  also,  iu  those  eastern  countries  gave  names  to  every  one  of  their  sheep ; 
 and  our  Lord,  it  is  thought,  alludes  to  that.     The  Lord  Jesus  knows  all  His  saints,  as  He 
 said  to  Moses,  "  I  have" known  thee  by  name;"  so  He  knows  every  saint  by  name,  also 
 where  they  hve,  and  what  estate  and  condition  they  are  in. 
 "  And  leadeth  them  out." 
 
 The  shepherds  lead  out  their  sheep  into  green  jrastures,  and  by  the  still  waters,  and 
 into  shadowy  places  in  the  heat  of  the  day.  So  Christ  leads  His  sheep  out.  Psal.  xxiii. 
 1,  2,  Cant.  i.  7. 
 
 1.  Out  of  themselves,  wholly  to  rest  upon  Him  for  righteousness  and  justification,  also 
 for  food,  refreshment,  succour,  protection,  sliade,  and  safety,  in  the  day  of  persecution. 
 
 2.  He  leads  them  out  of  the  world,  and  from  idolatry,  aud  false  ways  of  worship. 
 
SEKM.    XXVI.]  THE   rAKAEtE   OF   CirUTST   THE   D00I5,   i'C.  879 
 
 3.  And  out,  «!so,  into  a  visible  profession  of  His  tiutli,  ami  into  universal  obeilicncc  to  all 
 His  holy  ordiuances. 
 
 "  And  when  he  putteth  forth  his  own  sheep,  he  goeth  before  them,  and  the  sheep  foUow 
 liim,  for  they  know  his  voice,"  ver.  4. 
 
 Our  shepherds  follow  their  sheep,  but  those  shepherds  always  went  hefore  the  sheep. 
 So  the  Lord  Jesus,  the  good  Slicpherd,  went  before  His  sheep  ;  lie  went  before  them  in  His 
 obedience  and  sufiering,  and  hath  left  "  us  an  example,  that  we  (and  all  his  sheep)  should 
 follow  his  steps,"  1  Pet.  ii,  21 ;  and  hence  they  are  said  to  follow  "  the  Lamb  whitherso- 
 ever lie  goes,"  Rev.  xiv.  4.  Also,  His  sheep  will  not  follow  a  stranger  ;  they  know  false 
 teachers,  such  who  hold  not  the  Head,  who  neither  preach  the  true  Saviour,  or  not  the 
 true  Christ,  nor  the  true  doctrine  of  Christ,  and  others  not  his  true  worship,  and  ordinan- 
 ces, though,  through  temptation  and  Satan's  delusions,  Christ's  sheep  may  for  a  while  he 
 misled  or  carried  away  into  errors,  yet  they  are  again  recovered ;  for  the  elect  cannot 
 finally  be  deceived,  so  as  to  perish  by  damnable  heresies. 
 
 "  This  parable  spake  Jesus,  but  they  imderstood  not  what  things  they  were  he  spake 
 unto  them,"  ver.  6. 
 
 From  hence  it  appears,  that  a  parable  is  not  easy  to  be  understood ;  they  did  not  know 
 what  our  Lord  meant  by  these  metaphorical  allusions ;  and  therefore  he  condescended  so 
 far  to  them,  as  further  to  explain  what  be  meant  hereby. 
 
 "  Then  said  Jesus  again  unto  them,  I  am  the  door  of  the  sheep,"  ver.  7. 
 
 Before,  He  said  He  was  the  door  by  which  the  Shepherd  entered  in,  here  He  saith  He  is  the 
 door  of  the  sheep  ;  He  Himself  entered  in  a  regular  way  by  His  Father's  commission  into  His 
 work  and  office,  and  He  is  the  door  by  His  commission  given  to  His  disciples,  and  of  all  His 
 sheep,  entrance  or  admission  into  the  visible  Church,  but  chiefly  it  may  refer  to  Him  as  He 
 the  door  into  a  state  of  peace,  reconciliation,  and  union  with  God,  and  so  into  heaven  it- 
 self. 
 
 "  All  that  came  before  me,  were  thieves  and  robbers,  but  the  sheep  did  not  hear  them," 
 ver.  8. 
 
 Not  that  the  holy  prophets,  who  went  hefore  Him,  were  thieves  and  robbers;  God  forbid ; 
 He  speaks  not  of  them,  but  all  that  went  before  Him,  who  pretended  they  were  the  Messiah ; 
 or  such  who  were  false  prophets,  and  deceivers,  that  bore  no  testimony  to  our  blessed  Sa- 
 viour, but  taught  another  way  to  be  saved,  than  by  the  Son  of  God,  (who  was  to  come 
 and  suffer  for  our  sins  in  the  flesh,  even  in  that  flesh  which  He  was  to  assume  in  the  womb 
 of  the  virgin,  or  the  same  flesh  and  blood  that  the  children  partake  of,  (Heb.  ii.  14, 
 15).  And  as  all  such  who  went  before  Him,  who  were  false  Christs,  or  false  teachers,  were 
 thieves  and  robbers,  so  are  all  those  false  Christs  and  false  prophets  and  teachers  that 
 come  after  Him  ;  but  His  elect,  as  they  did  not  follow  the  fiilse  prophets  of  old,  so  they  do 
 not,  will  not,  follow  such  ciu'sed  deceivers,  who  He  foretold  would  after  Him  arise,  and 
 beguile  many. 
 
 "  I  am  the  Door,"  ver.  9. 
 
 See  how  our  Lord  repeats  the  same  great  truth  of  His  being  the  Door,  as  if  He  should 
 say.  There  is  no  salvation  but  by  Me  ;  no  obtaining  eternal  life,  except  ye  believe  in  me  ; 
 no  coming  to  the  Father  but  by  Me,  John  xiv.  6;  "  He  that  findeth  me,  findeth  hfe," 
 Prov.  viii.  35  ;  and  he  that  knoweth  and  foUoweth  My  doctrine,  shall  find  the  way  into 
 the  sheepfold,  and  be  led  into  green  and  fat  pastures  ;  Psal.  xxiii.  1,  2. 
 
 "  If  a  man  enter  in  he  shall  be  saved,"  &c. 
 
 He  that  believeth  on  Me  shall  be  saved  ;  he  that  obtains  true  faith  in  Christ  finds  the 
 door  to  peace  and  safety. 
 
 "  He  shall  go  in  and  out,  and  find  pasture." 
 
 He  shall  find  whatsoever  his  soul  needeth,  or  whatsoever  is  truly  good,  (f.  e.)  he  shall 
 have  grace  and  peace  here,  and  eternal  life  hereafter. 
 
 Go  in  and  out ;  that  is,  he  shall  go  into  the  jiastures  where  I  feed  my  sheep,  viz.,  into, 
 the  assemblies  of  my  people,  and  out,  and  be  blessed  in  coming  in  and  in  going  out,  in 
 lying  down  and  in  rising  up. 
 
 "  The  thief  cometh  not  but  for  to  steal,  and  to  kill,  and  destroy,"  v.  10. 
 
 Though  by  the  thief  here  may  be  meant  any  deceiver,  yet  perhaps  our  Lord  chiefly  may 
 by  this  thief  refer  to  Satan.  Indeed,  when  deceivers  come,  Satan,  the  grand  thief,  comes, 
 whose  purpose  is  to  steal,  kill,  and  utterly  to  destroy.  Many  deceivers  are  deceived,  and 
 they  may  not  come  with  an  intention  to  kill  and  destroy,  but  that  is  Satan's  design.  Yet 
 the  poisonous  doctrine  of  grand  impostors  kills  and  destroys  all  that  suck  it  in.  I  come 
 regularly  in  at  the  door,  deceivers  climb  up  some  other  way  ;  and  that  shows  they  come  not 
 to  feed  the  sheep,  but  to  make  a  prey  of  them. 
 
880  THE   PARABLE   OF    CHRIST    THE    TOOK,    &C.  [sIIPPL. 
 
 "  I  am  come  that  they  might  have  life,  and  tliat  they  might  have  it  much  more  abundantly." 
 
 "That  they  might  have  life,"  that  is,  my  sheep,  mine  elect,  or  them  that  my  father  hath 
 given  to  me,  that  was  the  reason  1  came  into  the  world ;  it  was  with  an  intention  and  ab- 
 solute purpose  to  save  them  for  ever.  They  were  dead  in  sins  and  trespasses,  and  con- 
 demned, or  under  the  sentence  of  death  and  wrath,  and  I  am  come  to  bear  that  sentence, 
 and  suffer  that  wrath  that  was  due  to  them,  or  to  die  in  their  stead,  "  the  just  for  the  un- 
 just ;"  unless  I  came  and  lay  down  my  life  for  them,  they  could  not  live  ;  I  am  come  to 
 discharge  them  from  condemnation,  to  acquit  them,  that  they  by  me  might  have  the  life  of 
 union,  and  have  a  principle  of  spiritual  life  infused  into  them,  and  have  the  life  of  justifi- 
 cation and  of  sauctification,  and  the  life  of  comfort  and  consolation,  and  of  glorification  also. 
 
 "And  that  they  might  have  it  much  more  abundantly;"  or  a  life  far  exceeding  that  life  they 
 had  once  in  the  iirst  Adam,  a  lighteousness  far  exceeding  man's  original  righteousness; 
 also  a  more  sure  and  certain  life,  a  life  that  far  excels  in  its  nature  and  quality ;  for  they 
 being  united  tome,  their  immutable  head,  cannot  die,  "Because  I  live,  ye  shall  live  also," 
 John  xiv.  19.  So,  in  quantity,  it  is  much  more  abundant,  more  abundant  peace,  joy,  and 
 comfort,  their  joys  shall  be  full,  they  shall  drink,  "  yea,  drink  abundantly,"  Cant.  v.  1, 
 and  their  peace  be  like  a  river,  Jesus  Christ  is  their  life,  and,  0,  what  a  superabouuding 
 life  is  in  the  Lord  Jesus  Christ ! 
 
 "  I  am  the  good  shepherd,  the  good  shepherd  giveth  his  life  for  the  sheep." 
 
 I.  Christ  is  the  chief  shepherd  of  the  sheep,  and  "  When  the  chief  shepherd  shall  ap- 
 pear ye  shall  receive  a  crown  of  glory,"   1  Pet.  v.  4. 
 
 (1.)  All  other  shepherds  are  his  servants,  they  have  their  authority  from  Christ  the 
 chief  shepherd. 
 
 (2).  All  particular  flocks  or  each  company  of  true  believers  are  under  the  care  of  the 
 Lord  Christ. 
 
 (3.)  And  so  is  also  the  whole  universal  Church  ;  he  provides,  leads,  feeds,  and  governs 
 them  all. 
 
 IL  Jesus  Christ  is  the  great  shepherd,  "  Now  the  God  of  peace,  that  brought  again  from 
 the  dead  our  Lord  Jesus  Christ,  that  great  Shepherd  of  the  sheep,  through  the  blood  of  the 
 everlastmg  covenant,"  Heb.  xiii.  20.  He  is  endowed  with  almighty  power,  no  lion,  no 
 enemy,  no  devil,  can  rescue  one  sheep  out  of  the  hands  of  this  shepherd,  "  I  give  them 
 eternal  life,  and  they  shall  never  perish,  neither  shall  any  pluck  them  out  of  my  hand,"  John 
 X.  28. 
 
 in.  Christ  is  a  wise  shepherd. 
 
 (1.)  He  is  the  wisdom  of  God,  nay,  the  only  wise  God. 
 
 (2.)  He  knows  all  his  sheep  throughout  all  the  world,  the  sheep  of  ten  thousand  folds, 
 he  knows  their  names,  their  hearts,  thek  thoughts,  their  wants,  their  diseases,  their  fears, 
 their  sorrows,  their  temptations,  trials,  and  dangers,  and  knows  how  to  supply  aU  tlieir 
 needs. 
 
 IV.  Jesus  Christ  is  the  good  shepherd,  a  loving,  tender-hearted  and  compassionate 
 shepherd ;  "  He  shall  feed  his  flock  like  a  shepherd,  he  shall  gather  the  lambs  with  his 
 arms,  and  carry  them  in  his  bosom,  and  shall  gently  lead  those  that  are  with  young,"  Isa. 
 xl.  11. 
 
 V.  Christ  is  a  living  shepherd  ;  he  lives  when  other  shepherds  die ;  he  can  raise  his  sheep 
 that  are  dead  to  Ufe. 
 
 But  he  that  is  an  hireling,  and  not  the  shepherd,  whose  own  the  sheep  arc  not,  leav- 
 eth  the  sheep  and  fleeth,  and  the  wolf  catcheth  the  sheep,  ver.  12. 
 
 An  hired  servant  will  not  expose  his  life  for  the  sheep,  but  the  owner  perhaps  will  do  as 
 David  did,  he  will  run  gi-eat  hazards  before  he  will  lose  his  sheep.  He  that  taketh  care 
 of  Christ's  sheep  merely  for  filthy  lucre  is  an  hireling,  and  he  cares  not  what  becomes  of 
 the  flock ;  so  he  hath  but  the  fleece  he  matters  not  though  the  sheep  perish,  so  that  he  hath 
 his  wages ;  he  seeks  not  them,  but  their's,  and  this  shows  he  is  a  false  teacher ; 
 deceivers  and  cruel  wolves  may  enter  and  devour  tlie  flock  for  all  him. 
 
 "  I  am  the  good  shepherd,  and  know  my  sheep,  and  am  known  of  mine,  as  the  Father 
 knoweth  me,  even  so  I  know  the  Father,  and  I  lay  down  my  life  for  the  sheep,"  ver.  14, 15. 
 
 I  am  no  hireling,  I  have  tender  bowels  to  my  sheep,  and  a  peculiar  knowledge  of  love 
 and  approbation  of  them  all,  and  my  Father  knoweth  me  perfectly,  and  I  have  a  perfect 
 knowledge  of  my  Father,  I  know  his  divine  essence,  his  eternity,  his  decrees,  and  counsels. 
 "  My  Father  and  I  are  one."  In  these  words  he  shows  that  he  is  the  great,  the  chief,  and 
 the  good  shepherd  indeed,  because  tliis  maketh  it  appear  that  Christ  is  the  great,  the 
 good,  and  only  wise  God  ;  for  none  hath  a  perfect  knowledge  of  God  but  God  lumself,  or 
 he  that  is  one  iu  essence  with  the  Father. 
 
SEBM.   XXVI.]  TUJE   PAKABLE   OF   CHEIST    IHE   DOOIt.  881 
 
 "  And  other  sheep  have  I,  which  are  not  of  this  fold,  them  also  I  must  bring,"  <S.-c. 
 
 Our  Lord  refers  here  to  the  Gentiles,  and  he  calls  them  His  sheep,  that  is,  His  elect 
 among  the  heathen  nations,  tliey  were  His  sheep  dccretively,  tliough  then  in  their  sins  and 
 idolatry,  and  not  His  sheep  actually,  they  not  having  then  the  nature  of  His  sheep. 
 
 I  shall  go  no  further,  but  observe  one  or  two  points  of  doctrine. 
 
 Doct.  Tliat  Christ's  sheep  lay  dead,  dead  in  sin,  and  unless  He  came  to  give 
 them  life,  they  could  not  live.  lH  !S[„^,°'' 
 
 1.  Tliey  were  dead  in  a  law  sense,  the  sentence  of  death  had  passed  upon  them,    whicii  opens 
 
 2.  They  were  without  a  principle  of  Divine  or  spiritual  life.     And,  part  ""tws 
 (1.)  Such  that  are  dead  cannot  quicken  themselves.  Mnreover,                       parable. 
 (2.J    No  angel  could  satisfy  for  sin,  which  brought  this  death  upon  them, 
 
 and  on  all  mankind. 
 
 (3.)  And  the  law  could  not  give  them  life,  "  For  if  there  had  been  a  law  that  could 
 have  given  life,  verily  righteousness  should  have  been  by  tjie  law,"  Gal.  iii.  21. 
 
 (4.)     It  must  be  by  Chi-ist  alone,  because  that  death  which  we  were  sen-     j;„,g 
 tenced  to  che,  and  were  under.  He  must  undergo  that  gives  us  life.  The  sub- 
 
 (5.)     And  he  must  be  such  a  person  also  that  could  quicken  or  raise  him-     wiiat  here  is 
 sell"  from  the  dead,  and  who  could  do  that  but  he  that  was  God  ?  he  must  be     f?'ered"^t'lho 
 man,  or  else  he  could  not  die,  and  also  he  must  be  God,  or  else  he  could  not     funeral  of 
 satisfy  ;  and  therefore  he  must  be  God  and  man  in  one  person,  for  God  could     wViimut" 
 not  die,  nor  a  mere  man  satisfy  Divine  justice.  J.""<=  s-.who 
 
 (6.)    It  must  be  one  that  could  quicken  his  dead  sheep,  and  raise  them  to     no.. 
 life,  and  conquer  Satan,  who  bad  power  over  death. 
 
 Quest.     What  a  life  is  it  Christ  came  to  give  His  sheep  ? 
 
 1.  Ans.  I  answer,  it  is  a  discharge  from  that  sentence  of  death,  that  passed  upon  them 
 in  the  first  Adam,  and  by  tbe  law,  that  they  might  be  freed  from  that  obhgatiou  they  'were 
 laid  under.  "  Therefore  as  by  tbe  offence  of  one  judgment  came  upon  all  men  to  cun- 
 demuation,  so  by  the  righteousness  of  one  tbe  free  gift  came  upon  all  men  unto  justiliea- 
 tion  of  life,"  Kom.  v.  18.  Or,  as  all  in  Adam  died,  so  in  Christ,  all  united  to  Him,  or 
 whom  He  was  tlie  common  head  of,  are  made  alive. 
 
 2ndly.  Christ  came  to  give  them  life  by  infusing  a  vital  principle  into  them     .^y,,„j  ^  yita 
 by  which  they  are  quickened,  "  Wherein  also  you  are  risen  with  Him  through     Christ's 
 faith  of  the  operation  of  God,  and  you  being  dead  in  your  sins  and  uncircum-     '"^'^'' 
 cision  of  your  flesh,  hath  he  quickened,"    Col.  ii.  12,  13.     This  life  is  by  His  infusing  of 
 His  Spirit  into  their  dead  souls. 
 
 (1.)    And  this  life  it  first  appears  in  convictions. 
 
 (2.)     In  regeneration. 
 
 (3.)    In  a  further  progressive  work  of  mortification  and  santifieation. 
 
 3rdly.     They  shall  also  have  the  life  of  glorification. 
 
 (1.)     And  they  shall  be  all  made  like  to  Christ,  both  in  body  and  soul.  Phil.  iii.  21. 
 
 (2.)  Be  crowned  with  glory.  To  be  crowned  with  glory,  is  to  have  tbe  highest  glory 
 creatures  arij  capable  of,  they  shall  sit  with  Christ  on  His  throne,  and  judge  the  world  with 
 Christ.  1  Cor.  vi.  2. 
 
 For,  is  Christ  a  King  and  then:  Bridegroom  crowned  ?  yea,  well  then  they  are  His 
 Queen,  and  shall  be  crowned  also,  and  have  the  same  glory  with  Him,  they  being  "  Heirs 
 of  God,  and  joint-heirs  with  Christ,"  Eoni.  viii.  17. 
 
 Srdjy.  They  shall  be  with  Christ  where  He  is,  and  behold  His  glory,  and  have  His  cel- 
 estial attenJauce  or  retinue  ;  this  is  the  life  Christ  came  that  they  might  have. 
 
 Quest.  Why  shall  Christ's  sheep  have  this  life  ? 
 
 Ansvv.  Because  Clirist  lives,  "  Because  I  live,  you  shall  live  ;dso,"  John  xiv.  19. 
 This  refers  to  tbe  twofold  life  of  Christ. 
 
 1.  To  Christ's  life  on  earth  ;  I  now  live  (as  if  Christ  should  say)  on  earth  for  you,  to 
 procure  or  work  out  a  righteousness  and  life  for  you  by  my  actual  obedience  (because  I 
 live.)  He  lived  that  life  as  our  Surety  for  us,  to  obtain  the  life  of  justification,  and  a  title 
 or  right  to  glorification,  and  if  Christ  lived  this  life  on  earth  for  His  sheep,  they  shall  have 
 life  in  botli  these  respects. 
 
 2ndly.  Because  Christ  lived  after  He  was  dead,  and  doth  live  for  ever  for  them.  "  I 
 am  He  that  liveth,  and  was  dead,  and  behold  I  am  alive  for  evermore,"  llcv.  i.  IS.  Well, 
 what  of  til  is  ? 
 
 Quest.  Some  may  say,  wherein  lies  the  stress  ot  this  argument  ?  (i.  e.)  because  Christ 
 lived  after  He  was  dead,  and  now  livetb,  therefore  His  elect  shall  live  ? 
 
 R    T. 
 
882  THE  PARABLE  OF   CUEIST    THE   DOOE.  [siTPL. 
 
 Answ.    It  is  the  greatest  argument  of  all. 
 
 1.  Because  He  died  to  pay  our  penal  debt,  or  debt  of  eternal  punishment,  our  sins  were 
 laid  upon  Him,  charged  on  Him  as  our  Surety,  and  Ho  was  carried  to  prison,  and  kept  awhile 
 under  death  ;  death  we  owed,  yea,  such  a  death  as  to  pacify  divine  wrath,  or  God's  offended  jus- 
 tice. Now  if  Christ  our  Surety  lives  no  more,  or  riseth  not  agaui,  we  are  undone ;  for  our  life  of 
 justification,  as  it  refers  to  a  discharge  from  hell  and  wrath,  depends  wholly  upon  Christ  being 
 discharged  out  of  prison,  and  so  living  again.  For  if  God  doth  not  discharge  Him,  or  jus- 
 tice doth  not  acquit  Him,  we  cannot  be  discharged  ;  and  justice,  be  sure,  would  not  acquit 
 Him  until  our  debt  be  fully  paid.  I  shall  (as  if  our  Lord  should  say)  in  a  little  time  die, 
 but  I  shall  live  again,  and  because  I  shall  live  again  you  shall  live  also.  I  shall  be 
 raised  from  the  dead,  or  have  a  resurrection,  and,  lo  !  I  die  personating  you  that  are  my 
 slieep,  and,  when  I  rise  again,  I  rise  for  your  justification,  to  free  you  for  ever  from  con- 
 demnation, and  the  wrath  tliat  is  to  come.  Now,  therefore,  since  He  was  discharged  from 
 death  as  our  great  Kepresentativc,  all  His  sheep  were  then  virtually  discharged  also  in  Htm, 
 and  shall  actually  also  be  all  discharged  when  they  obtain  a  vital  union  with  Him. 
 
 ordly.  Christ  lives  now  in  heaven  for  His  sheep,  and  therefore  they  shall  live  ;  for  he 
 ascended  up  into  heaven  as  their  Representative  or  Forerunner,  to  show  that  justice  had 
 now  nothing  to  charge  His  sheep  withal ;  the  Father  took  Him  into  heaven,  and  set  Him 
 down  at  His  own  right  hand,  and  the  world  sees  Him  no  more.  To  comince  us  that  His 
 righteousness  will  carry  us  to  heaven,  he  shall  convince  the  world  of  righteousness,  "  Be- 
 cause I  go  to  the  Father,  and  ye  see  me  no  more,"  John  xvi.  8.  10.  Nay,  my  brethren, 
 aU  Christ's  sheep  were  virtually  glorified,  when  Christ  was  glorified  in  heaven  ;  and  there- 
 fore they  shall  all  be  glorified  in  heaven  also.  And  see  what  a  life  Christ  now  lives  in 
 heaven,  such  a  life  His  sheep  shall  have,  because  His  hfe  is  the  cause  of  their  life,  and 
 the  assurance  of  it,  "  Which  hope  we  have,  as  an  anchor  of  the  soul,  both  sure  and  stead- 
 fast, which  entereth  into  that  witliin  the  vaO,  whither  the  Foreininner  is  for  us  entered," 
 Heb.  vi.  19,  20. 
 
 See  what  I  say,  Paul  confirms  in  this  place,  viz.,  that  Christ  took  possession  of  heaven 
 for  all  his  sheep. 
 
 4thly.  Christ's  sheep  shall  live  by  virtue  of  that  union  they  have  ^\■ith  Him,  I  mean 
 that  blessed  vital  union  ;  doth  the  Head  live  always,  and  die  no  more  ?  and  can  the  body 
 or  any  member  thereof  die  !  no,  surely,  that  is  impossible.  Christ  is  the  mystical  Head,  and 
 all  uuited  to  Him  in  the  sense  I  speak  of,  are  His  mystical  body,  and  our  Head  Uves,  ever 
 lives,  and  therefore  the  whole  body  shall  Mve  also. 
 
 Shall  the  root  of  the  tree  hve,  and  may  the  brandies  of  such  a  root  who  can  preserve  its 
 branches,  (die  which  hath  such  abundance  uf  sap  m  it)  ?  Christ  must  not  sufl'er  one  branch 
 of  His  to  be  cut  off !  nor  can  He  lose  any ;  member  without  having  an  imperfect  body  ; 
 will  a  body  suffer  a  member  to  die  and  be  cut  off',  that  can  preserve  every  one  of  them  ? 
 And  though  a  natural  root,  or  a  natm-al  body,  cannot  preserve  cvei-y  branch  or  every  mem- 
 ber, yet  Christ  can,  and  He  says,  His  sheep  shall  never  perish.  Therefore,  because  Christ 
 lives,  they  shall  live  also. 
 
 5thly.  Because  Christ  lives  in  us  who  are  His  sheep,  therefore,  we  shall  live  ;  neither 
 sin,  devils,  nor  death  can  separate  us  from  the  Spirit  of  Christ,  nor  from  the  love  of  Christ ; 
 though  death  may  separate  our  souls  from  our  bodies,  yet  death  camiot  separate  us  from 
 the  Spirit,  "  I  will  ]iray  the  Father,  and  he  shall  give  you  another  comforter,"  John  xiv 
 IG.  What  to  do,  to  abide  with  us  for  a  day,  a  month,  or  a  year  ?  see  what  he  says,  "  That 
 he  may  abide  with  you  for  ever."  My  brethren,  it  is  Christ  in  you  the  hope  of  glory,  aud 
 liaving  the  Spirit  in  you,  aud  dwell  in  you  for  ever  is  a  sure  gi-ound  of  hope  of  your  hv- 
 ing  for  ever.  "  And  if  Christ  is  in  you,  the  body  is  dead  because  of  sin,  but  the  Spirit  is 
 life  because  of  righteousness."  Our  souls  or  spirits  are  life,  or  alive,  because  the  Holy 
 S[iirit  dwelleth  iu  them,  or  is  the  vital  principle  of  our  souls,  as  the  soul  is  the  vital  prin- 
 ciple of  the  body.  Death  doth  not,  cannot  separate  the  Spirit  of  God  from  om'  immortal 
 souls,  and  by  that  spirit  that  eternally  remains  in  our  souls,  shall  our  bodies  be  quickened 
 at  the  last  day.  "  He  that  raised  Christ  from  the  dead,  shall  also  quicken  your  morttd 
 bodies  by  His  Spirit  that  dwelleth  in  you  ;"  not  dwelleth  in  your  dead  bodies  ;  no,  but  iu 
 your  living  souls. 
 
 Gthly.  Because  Christ  lives  now  in  heaven  for  us  a  life  of  intercession  ;  He  prays 
 that  we  may  live,  and  not  die,  or  that  our  faith  may  not  fail,  or  never  fail,  and  that 
 the  Sphit  may  sn|iply  all  our  wants,  aud  that  we  may  be  kept  alive  ui  our  souls,  and 
 be  at  last  with  Him,  where  He  is.  "  He  ever  lives  to  make  intercession  for  us," 
 Heb.  vii.  25.  "  Father,  I  v,'ill  that  they  that  thou  hast  given  me.  may  be  wilh  me  where 
 I  am,"  &c.  Johu  ivii.  2i. 
 
SERJI.    XXVI.]  THE  I'ARADLE   01'   CUKIST   THK    DOUIt.  883 
 
 7thl)'.  Because  Christ  lives  as  our  Guardian,  Surety,  or  Tnistoo,  to  take 
 care  of  us,  and  to  supply  all  our  needs,  and  because  we  have  eternal  life  in  the     v'il'  aiil'    '    ' 
 seed  and  earnest  of  it  now,  and  by  the  Spiiit  are  also  sealed  unto  the  day  of 
 redemption ;  and  thus  Christ  is  come  that  his  sheep  might  have  life,  and  have  that  life 
 made  sure  to  them  for  ever. 
 
 USE. 
 
 1.  I  infer  the  love  of  Christ  to  his  sheep  is  wunderful. 
 
 2.  Tliat  it  is  not  because  our  graces  are  alive  and  lively,  or  that  we  are  in  lively  frame, 
 that  we  shall  live  ;  no,  but  because  he  lives,  and  came  that  we  might  live,  or  because  he 
 lives  with  such  a  fulness  in  him. 
 
 a.  I  infertile  life  of  Christ's  sheep  is  a  sure  and  certain,  nay,  an  everlasting  life,  "  He 
 that  believeth  in  me  shall  never  die,"'  John  vi.  47. 
 
 4.     Then  let  us  not  fear  death,  nor  mourn  inordinately  fur  such  that  die  in  the  Lord. 
 
 But  to  ])rocced  ; 
 
 "  Other  sheep  have  I  that  are  not  of  this  fold,  and  them  I  must  bring,"  ver.  16. 
 
 2.  Doct.  That  all  Christ's  sheep,  or  all  his  elect,  who  are  not  yet  called,  he  must  bring 
 into  a  state  of  grace  here,  and  unto  a  state  of  glory  hereafter,  he  calls  them  the  sheep. 
 They  are 
 
 1 .  His  by  choice,  or  decretively  they  are  his  sheep,  "  I  have  much  people  in  tliis  city," 
 &c. — "  The  Lord  knows  them  that  are  his." 
 
 lu  speaking  to  this, 
 
 1.  I  shall  show  what  his  bringing  them  doth  denote. 
 
 2.  Show  why  he  must  bring  them. 
 
 1.  It  denotes  they  are  before  caUed  afar  off,  or  in  a  state  of  alienation  from  God. 
 
 2.  It  signifies  his  absolute  design  of  love,  and  purpose  of  grace  towards  the  Gentiles, 
 "  I  know  the  thoughts  I  have  towards  you,  thoughts  of  peace,"  &c.  Jer.  xxix.  11 ;  "  Yea, 
 I  have  spoken  it,  and  I  will  bring  it  to  pass,  I  have  purposed  it,  I  will  do  it,"  Isa.  xlvi.  11 ; 
 Eph.  i.  9, 10. 
 
 3.  It  denotes  the  means  Christ  was  to  use  in  order  to  bring  them  home  who  were  not 
 yet  called,  or  their  effectual  vocation,  and  so  his  removing  that  enmity  that  was  in  their 
 minds,  and  darkness  that  was  iu  their  understanding,  "  He  will  give  them  a  new  heai't," 
 Ezek.  xxxvi.  20. 
 
 4.  It  implies  his  putting  forth  his  almighty  power  in  bringing  them  to  God,  or  his  work- 
 ing iiitli  in  them. 
 
 5.  It  denotes  liis  biinging  out  of  a  state  of  wrath  into  a  state  of  grace,  or  out  of  a 
 state  of  death  into  a  state  of  life  and  peace,  and  from  a  state  of  bondage  into  a  state  of 
 liberty,  and  out  of  the  world  into  his  own  fold,  or  his  adding  them  to  his  Church,  and  mak- 
 ing them  fellow-heirs  with  the  saints  and  household  of  God,  Eph.  ii.  19,  20. 
 
 C.     Or  as  he  died  fortliem,  so  he  will  renew  and  save  them. 
 Secondly,  Why  must  Jesus  Christ  bring  them  ? 
 Christ  must  bring  them  unto  a  state  of  grace, 
 
 1.  Because  they  were  given  to  him  by  the  i'ather,  "  All  that  the  Father  giveth  me  shall 
 come  unto  me,"  &c.,  John  vi.  37. 
 
 2.  Because  he  struck  hands  with  the  Father  in  the  covenant  of  peace,  and  engaged  to 
 bring  them,  and  his  covenant  he  cannot  break,  nor  alter  the  thing  that  is  gone  out  his  lips. 
 
 3.  Because  he  died  for  them,  and  in  their  stead  ;  "  The  just  for  the  unjust,  that  he  might 
 bring  them  unto  God,"  1  Pet.  iii.  18. 
 
 4.  Because  the  decree  of  election  must  stand. 
 
 5.  Because  uatui-ally  they  are  all  dead,  and  none  but  he  can  quickea  them,  and  so  bring 
 them. 
 
 0.  Because  they  are  given  to  be  members  of  his  mystical  bjdy,  and  his  body  cannot  be 
 perfect  without  them. 
 
 USE. 
 
 2.  0!  wonder  what  Christ  hath  done  to  bring  His  sheep  home,  and  also  at  that  obliga- 
 tion belaid  himself  under  to  do  tiiis,  "Tliem  I  musrbnng  let  it  cost  me  what  it  will,  my  bluod 
 must  be  shed,  I  know,  to  bring  them,  "  I  lay  down  my  life  fur  my  sheep,"  John  x.  15. 
 Our  Lord  shuwed  to  his  disciples  how  he  must  suffer.  Matt.  xvi.  28. 
 
 2"  This  pre-supposeth  there  was  a  necessity  of  Christ  bringing  his  sheep  home,  'the  glory 
 of  one  holy  attribute  must  not  be  escliiiscd  to  magnify  another,  "That  God  might  "be 
 just,  and  the  justiticr  of  him  that  Lelievcth  iu  Jesus,"  Kom.  iii.  20.     We  were  all  obliged 
 
 3  L  2 
 
884  THE   PARABLE   OF  GOD  BEING  AN   IIUSBAXDMAN.  [siTPL. 
 
 to  keep  the  law,  and  to  die  for  tlie  breach  of  it,  aud  Clu-ist  must  therefore  in  our  nature 
 perfectly  keep  it,  aud  die  for  our  violation  of  it. 
 
 0,  what  love  hath  God  showed  to  His  elect  in  their  redemption  !  how  is  His  love,  His 
 pity.  His  wisdom.  His  justice,  holiness  and  power  manifested  thereby. 
 
 4.  What  fools  are  they,  and  how  blind,  that  think  they  can  return  to  God  by  a  reform- 
 ation of  life,  or  by  repentance,  or  by  trustmg  in  the  mere  mercy  of  God,  having  no  sav- 
 ing knowledge  of  Christ  crucified. 
 
 5.  What  e^•il  is  in  sin,  and  at  what  a  distance  had  it  set  us  from  God  ? 
 
 G.  Be  thankful,  and  also  be  filled  full  of  joy,  you  that  Cluist  among  the  Gentiles  hath 
 brought  home.     And, 
 
 7.  This  also  may  stu-  us  up  to  pray  for  the  fulness  of  the  Gentiles  to  be  brought  in  ;  fur 
 Clirist  must  bring  them  in,  even  all  of  them  that  are  His  sheep 
 
 PARABLE 
 
 OF 
 
 GOD  BEING  AN  HUSBANDMAN. 
 
 SERMON    XXVII. 
 
 /  am  the  true  vine,  and  my  Father  is  the  hushandman  ;   every  branch  in  me  that  heareth 
 not  fruit  he  taketh  away,  S^~c. — John  xv.  1,  &c. 
 
 The  occasion  of  this  parable  some  think,  was  from  our  Saviour's  celebration  of  the  holy 
 supper ;  for  he  newly  had  administered  that  unto  his  disciples.  Others  think,  that  he 
 saw  a  \ane  as  he  passed  over  the  mount  of  Olives  ;  see  our  late  anuotators.  It  is  doubt- 
 ful what  might  be  the  immediate  occasion  thereof. 
 
 We  will  therefore  proceed  to  consider  the  scope  and  chief  design  of  our  Lord  herein. 
 
 1.     It  may  be,  as  I  concieve,  to  show  that  God  the  Father  is  first  in  all 
 The  scope  of    spiritual  operation,  or  tlie  prime  or  original  author  of  all  spiritual  blessings. 
 
 1.  Is  Christ,  asMediator,  planted  as  the  true  vine  ?  Why  our  I^ord  shows  us 
 here  that  it  was  the  Father,  that  blessed  Husbandman,  that  planted  him.  He  is  the  first 
 and  chiefest  plant  of  God's  right-hand  planting.     And 
 
 1.  He  was  first  planted  in  that  eternal  covenant,  or  holy  compact,  that  was  betwixt 
 the  Father  and  the  Son. 
 
 2.  And  the  Father  also  planted  Him  in  this  world,  by  preparing  Him  a  body  to  do 
 and  suffer  for  us. 
 
 2.  The  Father  also  gi-afts  or  planteth  all  those  plants  that  are  united  to  the  Lord 
 Jesus  Christ,  provided  they  are  truly  united  to  His  person,  who  are  fruitful  ;  for  such, 
 and  none  but  such,  bring  forth  fruit  to  his  praise. 
 
 2udly,  It  may  be  to  show  the  necessity  of  our  being  united  to  Jesus  Christ  if  ever  we 
 bring  forth  fruit  to  God  ;  and  that  we  have  no  ability  or  power  of  our  own,  to  do  any  thing 
 which  is  truly  spiritually  good. 
 
 Srdly,  To  show  that  in  Christ  mystical  (for  so  is  Christ  taken  sometimes)  are  some  bar- 
 ren branches,  I  mean  iu  the  visible  church,  and  that  such  shall  in  time  be  cut  otT  aud 
 cast  into  the  fire. 
 
 4.  To  discover  to  us  that  all  who  obtain  to  true  spiritual  union  with  Christ  (who  par- 
 take of  the  holy  Spirit)  do  abide  in  Hiui,  and  bring  forth  fruit  unto  eternal  life,  as  our  Lord 
 himself  positively  shows  in  ver.  IQ.  aud  that  there  is  a  necessity  of  om-  abiding  iu  Him,  in 
 order  to  our  fruitfulness. 
 
 But  to  open  the  parts. 
 
 "I  am  the  true  \ine,"  &c. 
 
 That  is,  I  am  the  true  Messiah,  the  true  Saviour,  the  right  plant,  and  the  true  root  of 
 all  grace ;  even  He  only  that  commuuicutes  life  unto  the  souls  of  meu,  or  He  whom  my  Fa- 
 
SERM.   XXVil.]  THE   PAE.VBLE   OF   GOD  BEING   AN   HUSBANDIIAN.  885 
 
 thcr  hath  orilaineil  and  planted  to  be  supported  of  all  liis  elect,  out  of  whom  they  must 
 glow,  being  first  united  to  me  if  ever  made  fruitful  uuto  God. 
 Quest.     But  why  is  Christ  compared  to  a  ^e  ? 
 
 1.  A  vine  is  not  a  stately  and  amiable  plant  to  look  upon,  as  some  other  trees  are  ;  it 
 is  not  so  lofty  as  the  cedar,  nor  so  strong  as  the  oak,  nor  so  beutifid  as  the  palm  tree.— 
 So  the  Lord  Jesus  in  his  humiliation  appeared  not  to  carnal  eyes,  to  be  beautiful  or  glori- 
 ous, as  many  princes  and  kings  of  the  earth,  who  shine  forth  in  outward  glory,  beauty  and 
 grandure.  But  as  it  was  prophesied  of  him  ;  "  He  shall  grow  up  before  him  as  a  tender 
 plant,  and  a  root  out  of  dry  ground,  he  hath  no  form  nor  comliness,  and  wlien  we  see  liim, 
 there  is  no  beauty  that  we  should  desire  him."  Isa.  liii.  2.  3.  So  what  form  is  there  in  a 
 vine  ? 
 
 2.  Yet  perhaps  it  may  be,  also  because  of  the  honourable  names  given  to  hath^ii"*oiir. 
 the  vine  above  all  other  trees.  auie  nuuie* 
 
 (1.)    ItiscaUedagooelly^-ine.  ^"t^lIu 
 
 (2.)     The  noble  vine.  Ezek.xrii.  8. 
 
 Now,  however  contemptible  our  blessed  Lord  seemed  to  be  when  on  earth,  Psa.ixxx.g. 
 yet  he  hath  a  name  above  every  name,  "  That  at  the  name  of  Jesus  every  knee  hoiiourabre*' 
 shoidd  bow,"  Phil.  ii.  9.  (not  at  the  naming  of  Jesus.)  What  a  name  bath  he  names, 
 who  is  called  the  Son  of  God,  the  Mighty  God,  the  Everlasting  Father,  the  Prince  of  Peace, 
 the  Wonderful  Counsellor  ;  and  what  name  excels  His  name,  Jesus  ?  "  And  liis  name  shall 
 be  called  Jesus,  because  he  shall  save  his  people  from  their  sins,"  Matt.  i.  21.  And  what 
 a  sweet  and  noble  name  is  that  Immanuel,  "  They  shall  call  his  name  Immanuel,"  viz., 
 God  with  us,  or  God  in  our  nature. 
 
 iJrdly.  A  vine  wonderfully  aboundeth  with  sap  and  inward  virtue,  bear-  ^f  vine  is  full 
 ing  ancl  nourishing  branches,  which  shoot  forth  perhaps  beyond  most  plants.  Cji/jjf '  ^°^^l 
 So  the  Lord  Jesus  Christ  is  fidl  of  spuitual  sap,  full  of  Divine  life.  "  In  him  true  vine. 
 are  hid  all  the  treasures  of  wisdom  and  knowledge,"  Col.  ii.  3.  No  vme 
 is  so  full  of  sap  as  Jesus  Christ  is  full  of  grace,  "  And  we  beheld  his  glory,  as  the  glory 
 of  the  only  begotten  of  the  Father,  full  of  grace  and  truth,"  John  i.  14.  And  as  the  vine 
 communicates  of  its  sap  to  the  branches,  so  doth  the  Lord  Christ  communicate  of  His  grace. 
 "  And  of  his  fulness  have  we  all  received,  and  grace  for  grace,"  John.  i.  16.  And,  0,  how 
 fruitful  is  the  true  Vine,  and  what  a  multitude  of  branches  grow  out  of  this  sacred  plant, 
 many  chiu-ches,  and  multitudes  of  true  believers. 
 
 4thly,  The  vine  is  a  most  fruitful  plant ;  what  tree  exeells  it  in  this  respect?  when  God 
 promised  fruitfulness,  it  is  expressed  by  the  vine  ?  "  Thy  wife  shall  be  as  a  fruitful  vine, 
 Psal.  cxxviii.  3.  But  how  fruitful  then  is  the  true  Vine?  (1.)  Uuto  God  !  what  glory  hath 
 He  brought  unto  God  the  Father  I  He  produced  much  fruit  to  God  in  one  day,  even  three 
 thousand  souls.  (2.)  And  also  how  fruitful  hath  He  been,  and  is  unto  us,  in  His  life,  and 
 in  His  death,  and  in  His  resun'ection,  and  in  His  intercession  !  The  vine 
 
 5thly,  The  vine  bears  and  brings  forth  choice  and  pleasant  fruit.  What  are     bears  cUoios 
 more  sweet  and  pleasant  than  grapes  in  some  countries  ?  and  bow  good,  plea- 
 sant, and  reviving  is  the  richest  wine  !   it  is  a  cordial,  and  makes  glad  a  heavy  heart, 
 "  And  wine  that  maketh  glad  the  heart  of  man  ;"  "  Give  wine  to  those  that  are  of  a  heavy 
 heart ;  let  him  drink  and  forget  his  poverty,"  Psal.  civ.  15.     Nay,  wme  is  said  to  "  Cheer 
 the  heart  both  of  God  and  man,"  Prov.  xxxi.  G,  7  ;     "  When  the  new  wine  faileth  the 
 merry  hearted  sigh,  and  all  joy  is  darkened,"  Isa.  xxiv.  11.     Jesus  Christ,  the  true  Vine, 
 far  exceeds  the  vine  in  this  respect ;  for  how  pleasant  is  that  fruit  which  he  hath  brought 
 forth  by  His  obedience  unto  God  the  Father  !  it  is  of  "  a  sweet  smelling  savour,"  Eph.  v. 
 2  ;  and  unto  us  what  can  be  so  sweet  and  delicious,  or  so  excellent  and  precious  to  our  taste  ? 
 His  "love  is  better  than  wine,"  Cant.  i.  2  ;   more  cheering,  more  restorative,  more  reviv- 
 ing ;  nor  is  there  any  such  cordial  in  the  world  to  revive  a  drooping  and  heavy 
 heart  ?  How  sweet  is  the  vine  of  reconciUation,  redemption,  imion  and  com-     fg^ie  opened 
 munion,  pardon  of  sin,  peace  of  conscience,  and  joy  in  the  Holy  Ghost!  All  is     °.!^"^ \.  "[" 
 the  fruit  of  the  true  Vine,  for  all  this  sweet  fruit  hath  Christ  brought  forth,  by     Book  3- 
 His  death,  resurrection,  ascension,  and  intercession.     And  they  that  drink  of 
 this  wine,  forget  their  sorrows,  it  is  so  cheering,  so  reviving,  so  strengthening,  so  restora- 
 tive, no  cordial  in  the  world  is  like  this.     "  Are  the  consolations  of  Nod  small  with  thee," 
 Job  XV.  11. 
 
 Gthly,  The  vine  is  a  shadowy  plant ;  we  read  of  men  "  Sitting  under  their  own  vines," 
 what  pleasant  arbours  are  made  of  vines  !  So  Jesus  Christ  is  a  shadow  to  us,  he  shadows  ua 
 from  the  scorching  heat  of  God's  wrath,  and  from  the  wrath,  rage,  and  fury  of  the  devil  and 
 
886  THE  PARABLE   OF   GOD   EEINT,   AS   nrfSBAXPMAN.  [si'PPI,- 
 
 wicked  men  ;  ami  lience  he  is  also  said  to  be  an  "  hiding  place  from  the  tempest,  and  as 
 She  shadow  of  a  great  ruck  in  a  weary  land/'  Isa.  xxxii.  2. 
 
 7thly,  The  fruit  of  tlie  vine  is  bruised  aud  pressed  tliat  the  wine  may  flow  forth,  so  was 
 Jesus  Christ  bruised  under  the  pressure  of  divine  auger,  that  we  might  drink  plenti- 
 fully of  his  fruit.  Witliout  the  bruising  and  pressing  the  grapes  we  can  have  no  wine  ;  so 
 unless  the  Lord  Jesus  Christ  had  been  bruised  we  could  have  had  no  wine  of  _  true  con- 
 solation, viz.,  no  peace  with  God,  no  justification,  no  pardon  of  sin  ;  therefore  it  is  said, 
 "  It  pleased  the  Lord  to  bruise  him,  and  to  put  him  to  grief,"  Isa.  liii.  5. 
 
 But  this  spii-itual  Vine  (as  I  hinted)  far  excels  all  vines. 
 Christ  the  (^1)    Other  vines  only  bear  fruit  but  once  a  year,  in  the  summer  only ; 
 
 SaYiviuct     but  this  Vine  bears  fruit  for  our  souls  continually,  both  in  the  winterof  alHictiona 
 and  tribulation,  or  adversity,  as  well  as  in  the  summer  of  prosperity  ;  go  whea 
 you  will  to  Christ  the  true  vine,  and  you  shall  tind  he  is  full  of  fruit,  full  of  grace  ;  there  is 
 comfort  in  him,  strength  in  him,  consolation  in  Jesus  Christ. 
 
 (2.)  Other  vuies  bear  fruit  only  that  comforts  and  cheers  the  body  aud  natural  spirits  ; 
 but  the  fruit  of  this  Vine  cheers,  revives,  and  strengthens  our  immortal  souls. 
 
 (3.)  The  fruit  of  other  vines,  viz.,  grapes  or  wine,  may  and  doth  soon  decay,  and  is  good 
 for  little,  but  the  fruit  of  the  true  Vine  never  decays,  but  yields  us  everlasting  strength, 
 everlasting  consolation. 
 
 (4.)  The  fruit  of  other  vines  may  be  taken  to  excess,  nay,  it  may  surfeit,  and  prove  mor- 
 ,  tal  to  him  that  receives  it,  but  no  man  can  eat  or  drink  of  the  fruit  of  this  vine  to  excess, 
 neither  can  they  be  surfeited  thereby  ;  no,  they  that  are  Christ's  friends  are  bid  to  eat  and 
 drink,  yea,  to  drink  abundantly  of  this  fruit,  Cant.  v.  1. 
 
 (5.)  Other  vines  are  feeble  or  weak  aud  need  to  be  supported ;  but  this  Vine,  the  Lord 
 Jesus  Christ,  is  the  eternal  God,  and  needs  none  to  support  him ;  n.),  he  is  able  to  support 
 us,  yea,  the  whole  Church,  and  every  weak  behever,  though  never  so  feeble  ;  and  no  marvel, 
 because  he  "  Upholds  all  things  by  the  word  of  his  power,"  Heb.  i.  2,  3. 
 And  my  Father  is  the  Husbandman. 
 
 That  is,  he  is  like  unto,  or  may  be  compared  to  an  Husbandman.  Now  God  maybe  com- 
 ])ared  to  an  Husbandman  in  respect  of  these  things  following. 
 ■What  an  2_  j^  husbandman  hath  ground  to  till,  seed  to  sow,  and  trees  to  plant,  and 
 
 ciuthdeuote"     servants  to  employ  :  so  and  in  like  nranner  the  blessed  God  and  Father  of  our 
 Lord  Jesus  Christ,  hath  ground  to  till  or  manure,  viz.,  the  hearts  of  all  his 
 elect,  whose  hearts  naturally  are  hard,  rocky  and  barren.     Our  Saviour  compares  men's 
 hearts  to  ground.  Matt.  13  ;    nay,  to  four  sorts  of  ground. 
 
 See  the  para-         2.    God,  also,  hath  seed  to  SOW,  which  is  his  Word  and    holy  doctrine  ; 
 tie  of  the         tijis  jg  called  "  the  incorruptible  seed,"'  1  Pet.  i.  23. 
 
 sower  open-  ^    ^^^  ^^^^  ^^^^  ^^.^^^  ^^  ^^^^^^ .  j^^^  iajged,  as  you  heard ,  first  planted  Jesus 
 
 Booki.  Christ,  this  true  Vine  ;  Christ  was  early  planted,  and  reason  for  it,  because  all 
 
 ,other  spiritual  trees  or  plants  grow  out  of  his  root ;  al30,_all  the  godly  are  caUed  "  trees  of 
 "  rifhteousness,  the  planting  of  the  Lord  that  he  may  be  glorified,"  Isa.  Ixi.  3^  J  Moreover,  it 
 islaid,  "  The  trees  of  the  Lord  are  full  of  sap,"  Psal.  civ.  IG.     Ail  trees  wliich  our  hea- 
 venly Father  hath  not  planted  wOl  not  bear  any  good  fruit,  but  shall  be  plucked  up. 
 4.  God  hath  also  servants  to  employ. 
 
 (1.)  Jesus    Christ  considered  as  Mediator    is    God's   servant,  "  Behold  my  servant, 
 
 whom  I  have  chosen,"  &c.,  Isa.  xliii.  10  ;  "  Thou  art  my  servant,  0  Israel," 
 
 ^nt^Vhe'        I*'^-  ^^'^-  ^-    TlieLord  Jesus  is  the  best  servant  that  God  ever  had,  and  he  had 
 
 great  hu3-        doue  the  hardest  work  ;  no  other  servant  indeed  could  do  what  Christ  hath 
 
 dotifsmpioy.     <lone,  nor  ever  brought  that  glory  unto  him  ;  he  ihd  not  only  sweat  at  liis 
 
 work,  but  bled  also,  yea,  sweat  great  drops  of  blood. 
 (2.)  His  ministers  also  are  his  ser\'ants  whom  he  employs  in  his  work  ;  "  We,  then,  as  work- 
 ers together  with  him,  beseech  you  also  that  ye  receive  not  the  grace  of  God  in  vain," 
 2  Cor.  vi.  1.    0,  what  an  honour  is  it  to  be  fellow-workers  with  Jesus  Christ ! 
 
 (3.)  AU  believers  are  God's  servants,  whom  he  employs  to  work  in  Ms  vineyard.  More- 
 over, he  having  the  command  of  all  in  heaven,  earth  and  hell,  he  can  make  use  and  some- 
 times doth,  of  wicked  men,  and  devils  also  to  do  some  work  for  his  glory. 
 
 Secondly,  An  Husbandman  denotes  one  that  is  skilful,  one  that  is  wise,  and  knows  how  to 
 manage  husbandry.  God  is  all- wise,  wisdom  itself;  he  is  wise  in  heart,  he  knows  all  the 
 mysteries  of  his  own  counsels,  purposes,  and  decrees,  and  how  to  do  all  his  work,  and  to  do 
 also  in  the  proper  time  and  season  ;  some  husbandmen  are  unskilful,  but  God  is  inllnite 
 in  wisdom  aud  knowledge,  no  mnds  nor  weather,  storms  nor  tempests,  can  hinder  him  from 
 
 1 
 
SEHM.   XXVn.]  the  parable   of   god  being   an  nrSEA\DMAN'.  SS? 
 
 worldng, no, not  men  nor  devils.  "I will  work  and  wlio  shall  let  it,"'  Isa.  xliii.   13. 
 
 Thirdly,  an  husbandman  hath  a  stock ;  a  great  husbandman  must  be  rich,  and  ond  tiip  Fa- 
 liave  a  good  stock  to  manage  all,  or  to  defray  the  charge  of  all  his  husbandry  :  *.'.',^{  EtocL  to 
 now  the  great  God  cannot  want  a  stock,  for  all  things  in  heaven  and  earth  are  innnaKc  )ii» 
 His.  Jesus  Christ  is  God's,  "  All  things  are  your's,  ye  arc  Christ's,  and  Christ  ''"'•'imdry. 
 is  God"s,"  1  Cor.  iii.  22,  23.  He  is  not  only  His  Sou,  but  His  servant ;  also  (as  you  newly 
 lieard),  all  the  riches  of  Christ  as  Mediator,  he  received  from  God  the  Father,  the  Holy  Spirit, 
 and  all  grace  is  His,  the  word  ami  ordinances,  and  the  promises  are  this  husbandman's,  the 
 angels  are  His,  and  ministers  are  His,  therefore  he  hath  stores  of  riches,  or  stock  sufficient  to 
 nuiuage  His  spiritual  husbandry. 
 
 Fourthly,  a  husbandman's  life  is  a  laborious  life,  and  great  diligence  also  it  requires.  God 
 is  an  Almighty  workman.  "  j\ly  Father  worketh  hitherto,  and  I  work."  Yet  ood'sworktoo 
 nothing  is  hard  with  God,  though  his  work  is  too  hard  for  men  orangels  to  do,  and  '"""'^  'or^men 
 that  also  as  He  is  considered  an  husbandman.  Is  it  not  hard  work  to  make  hard 
 and  rocky  ground  good  ground,  and  to  cause  seed  to  grow  in  rocky  hearts?  also  to  make 
 Jrees  that  natm-ally  are  evil,  and  that  bring  forth  evil  and  bitter  fruit,  to  bring  forth  good 
 fruit,  and  turn  them  into  good  trees ;  nay,  he  can  cause  trees  that  never  bear,  to  bear  abun- 
 dantly, this  husbandman  can  make  the  proud,  humble;  the  carnal,  spiritual;  the  earthly,  hea- 
 •venly. 
 
 Fifthly,  an  husbandman  denotes  an  employment  that  there  is  an  absolute  j^„  nbsoiute 
 necessity  of :  for  without  the  labour  of  the  husbandman  the  world  cannot  long  neits.-ity  of 
 subsist  or  stand  :  if  there  was  no  ploughing  nor  sowing  we  should  all  in  a  little  mails  labour, 
 time  be  starved  ;  we  have  need  therefore  to  say  "God  speed  the  plough,"  so  also 
 there  is  as  great  necessity  of  this  great  and  gracious  husbandman's  laboiu',  for  if  God  had 
 not  planted  Jesus  Christ  the  tioie  Vine,  we  and  all  mankind  must  have  perished  for  ever, 
 and  if  He  doth  not  plough  up  the  fallow  ground  of  our  hearts  none  can,  and  also  sow  the  seed 
 of  the  "Word,  and  plant  us  in  Christ,  we  must  perish ;  "  Ye  are  God's  husbandry,"  1  Cor.  iii.  9. 
 It  is  this  husbandman  that  causeth  the  seed  to  take  root  in  our  hearts  ;  it  is  God  that  trans- 
 plants us  out  of  the  first  Adam  into  the  second  Adam. 
 
 Si.\tldy.  An  Husbandman,  in  all  his  labours  aims  at  his  own  profit,  though  thousands 
 receive  advantages  by  his  cost  and  pains  also.  So  Cxod,  in  all  he  doth  work-  q„^  j„  ^h 
 ing  about  our  salvation,  designed  his  own  glory :  nay,  in  his  creating,  pre-  ''is  hi'sban- 
 serving,  and  governing  the  world,  this  was  that  which  he  aimed  at ;  though  hn  "'  own 
 his  work  properly  profits  him  not.  Can  there  be  anything  added  to  his  siory. 
 perfections  ?  but  if  we  have  profit,  God  reaps  glory  to  his  own  name,  that  is,  it  tends  to 
 raise  his  honour  and  to  magnify  his  name ;  for  there  is  no  addition  can  be  made  to  his 
 essential  glory,  "  And  he  said,  thou  art  my  servant  in  whom  I  will  be  glorified,"  Isa. 
 xlix.  3.  These  are  the  words  of  Ciod  the  Father  mito  tlie  Son  as  Mediator  ;  also,  in  His 
 forming  us,  renewing  us  by  His  Spirit,  what  doth  He  say  ?  "  This  people  have  I  formed 
 for  myself^  they  shall  show  forth  my  praise,"  Isa.  Nliii.  21 ;  "  The  Lord  hath  made 
 all  things  for  himself,  even  the  wicked  for  the  day  of  evil,"  Prov.  x\i.  4.  Also  in  our 
 fruithiliiess,  our  Lord  saith,  "  Hereby  is  my  Father  glorified,  that  ye  bear  much  fruit," 
 John  XV.  8. 
 
 Seventhly,  An  Husbandman  fences  in  his  ground,  his  fields,  and  makes  walls  about  his 
 vineyard  ;  so  the  good  Husbandman  by  his  common  providence  preserves  all  ^.,,5  spiritual 
 the  things  tliat  he  hath  made ;  all  things  are  governed  by  his  wise  provi-  iiusbaudmutt 
 dence,  but  about  His  Church  and  every  true  Christian  He  makes  a  strong  wall,  "Jilce'  aiiout 
 that  is.  His  special  providence  is  over  them,  "  Hast  thou  not  made  a  hedge  i^ispi^opic- 
 about  him,  and  about  all  he  hath,"  &e..  Job  i.  10  ;  "I  wdl  be  to  her  a  wall  of  fiu-e,"  &c., 
 Zech.  ii.  5  ;  which  some  think  refers  to  the  holy  angels,  who  are  compared  to  fire,  and 
 they  are  as  a  wall  round  about  His  people,  that  no  wild  beasts  may  hurt  or  devour  them  ; 
 for  a  wall  of  fu-e  is  the  best  defence  in  a  wilderness  from  cruel  and  devouring  beasts. 
 
 Eighthly,  An  husbandman  views,  and  often  well  observes  how  his  corn  God  vicwi 
 and  trees  grow  or  thrive  ;  and  takes  good  notice  which  of  his  trees  are  {[j*  ™ees!'"u 
 barren,  and  also  expecteth  fruit  according  to  the  cost  he  bestows,  and  the  sec;  how  they 
 pains  he  takes ;  so  the  holy  God  views  and  well  observes  His  Church  and  bring'  forth 
 all  His  saints,  and  takes  notice  how  they  grow  in  grace,  and  who  are  barren  ''"''• 
 among  them,  and  also  looks  for  fruit  according  to  the  cost  and  pains  He  is  at,  "  And 
 he  looked  that  it  should  bring  forth  grapes,"  Isa.  v.  2.  Cut, 
 2ndly,  God  excels  all  husbandmen. 
 
 1.  Other  husbandmen  many  times  want  stock,  and  some  of  them  want  skill,  and  sa. 
 wax  poor,  but  in  God  arc  all  pcrfectious  of  riches  and  wisdom. 
 
888  THE   PARABLE   OF  GOD  BEING   AN   HUSBANDMAN.  [SCTPt. 
 
 2.  Other  Husbandmen  cannot  cause  it  to  rain,  nor  give  increase  to  their  labours  and 
 pains,  or  make  their  corn  and  trees  to  grow,  but  God  giveth,  and  can  give  rain  at  His 
 pleasure.  "  My  word  shall  accomplish  that  which  I  please,  and  it  shall  prosper  in  the 
 thing  whereto  I  sent  it,"  Isa.  Iv.  11. 
 
 "  Every  branch  in  me  that  beareth  not  fruit,  he  talceth  away,"  ver.  2. 
 
 Some  are  in  Christ  mystical,  viz.,  in  His  Cliurch,  who  are  not  united  to  Christ  by  the 
 Spirit,  or  by  the  faith  of  the  operation  of  God,  and  these  bring  not  forth  fruit. 
 
 There  is  a  two-fold  being  in  Christ. 
 
 1.  By  an  external  or  visible  profession. 
 
 2.  By  virtue  of  a  true  spiritual  union ;  and  sucli  that  are  internally  in  Christ,  or 
 liave  a  vital  union  vdih  him,  shall  bring  forth  fruit,  see  ver.  IG. 
 
 •'  F,very  one  in  me  that  beareth  not  fruit." 
 
 By  branches  are  meant  professors  of  the  Gospel,  or  Church-members ;  and  some  from 
 the  original  read  it,  "  Every  branch  that  bringeth  forth  fruit  in  me,"  or  tliat  is 
 not  truly  united  to  me.  This  seems  to  be  the  true  sense  of  the  text ;  for  without  a  per- 
 son is  in  Christ,  or  savingly  united  to  the  Lord  Jesus,  God  regards  not  that  fruit  he  brings, 
 forth  ;  no,  it  must  be  fruit  brouglit  forth  in  Christ,  or  of  such  that  are  in  Him :  and  what 
 seeming  fruit  soever  sucli  bring  forth  that  are  not  in  Christ,  God  taketh  away ;  hypo- 
 crites may  bring  forth  some  kind  of  fruit  for  a  time,  but  it  is  not  by  virtue  of  their 
 union  with  Christ,  and  therefore  not  good  or  riglit  fruit ;  so  that  there  is  a  being  in  Christ 
 and  not  a  being  in  Christ,  or  a  being  externally  in  Him,  but  not  savingly  or  spiritually 
 being  in  Him,  and  these  bring  not  forth  fruit  in  Him. 
 
 "  He  talceth  away." 
 How      God        Either  He  takes  away  their  gifts  or  leaves  them  to  a  canial  or  worldly  spi- 
 totaiK''awIy     ^^^'  '^■"  ^'^^  S*^^  *'^''°^  "P  ''^  Strong  delusions,  or  lets  them  fall  into  some  one 
 withorad  sin  or  another,  and  so  He  cuts  them  off  by  the  bill  of  Church  discipline,  or  by 
 
 es.  excommunication,  or  otherwise  He  may  take  them  away  by  withdrawing  His 
 restraining  gi-ace  and  common  influences  of  His  Spirit  from  them,  or  smite  them  with 
 blindness  of  mind  and  hardness  of  heart,  and  that  is  a  dreadful  taking  away  of  such  fruit- 
 less persons,  or  unfruitful  brandies. 
 
 And  every  branch  that  beareth  fruit  He  purgeth  that  it  may  bring  forth  more  fruit. 
 
 The  Husbandman  prunes  and  purges  fruitful  plants  ;  so  God  purges  by  His  Spirit  and  by 
 His  Word,  and  sometimes  by  His  rod,  all  fruitful  Christians,"  By  this,  therefore,  shall  the  ini- 
 quity of  Jacob  be  purged,  and  this  is  tlie  fruit  to  take  away  his  sin  :"  by  this,  that  is  by 
 What  ways  affliction  or  sharp  trials  also,  and  this  shall  cause  Jacob  to  blossom  and  bud. 
 God  hath  to  God  hath  many  ways  to  purge  His  fruitful  branches,  though  the  blood  of  Christ 
 saints.  alone  cleanses  from  all  sin,  yet  God  may  make  use  of  this  or  that  way  to 
 
 purify  through  Christ's  blood  om-  souls :  by  a  live  coal  from  the  altar  the 
 iniquity  of  the  prophet  was  purged  :  Isa.  vi.  7,  8,  also  Solomon  saith,  "  By  mercy  and 
 truth  iniquity  is  purged,  and  by  the  fear  of  tlie  Lord  men  depart  from  iniquity,"  Prov.  xvi. 
 6.  By  God's  mercy  in  Christ,  and  by  His  promises  (which  are  sometimes  called  His  truth,) 
 which  He  hath  made  to  them  that  believe  in  Jesus,  "  Having  these  promises,  dearly  be- 
 loved, let  us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and  spirit,  perfecting  holi- 
 ness in  the  fear  of  God,"  2  Cor.  vii.  1. 
 
 They  are  all  fruitfid,  God  wOl  make  more  fruitful,  "  Now  ye  are  clean  through  the 
 word  I  have  spoken  to  you,"  ver.  3.  Now  the  traitor  is  gone  out  from  you,  ye  Annotators. 
 are  clean  ;  you  that  remain  are  holy  persons,  ye  are  clean,  (i.  e.)  no  hypocrites  ;  but  not 
 clean  by  their  own  works,  no,  but  by  Christ's  Word,  by  His  promises,  by  believing  in  Him, 
 and  applying  of  His  faithful  Word  to  their  souls,  by  His  Spirit,  for  without  that  His  Word 
 cleanses  none. 
 
 "  Every  branch." 
 
 Quest.  Why  are  believers  called  branches  ? 
 
 1.  Answ.  The  vine  bears  the  branches  ;  so  CIn-ist  supports  believers. 
 
 2.  Branches  grow  out  of  the  vine,  and  by  partaking  cif  the  sap  of  the  vine  tliey  bring 
 forth  fruit.  So  believers  grow  out  of  Clirist  that  blessed  Stock,  they  being  first  grafted 
 into  him  :  "  From  me  is  thy  fruit  found." 
 
 3.  According  to  the  nature  of  the  vine  such  is  the  nature  of  the  branches :  so  every 
 behever  grafted  into  Christ  partakes  of  His  Divine  nature ;  they  are  hke  Christ,  holy, 
 humble,  meek,  &c. 
 
 "  Abide  in  me,  and  I  in  you,  as  the  branch  cannot  bear  fruit  of  itself,  except  it  abide  in 
 the  viue,  no  more  can  ye  except  ye  abide  in  me,"  ver.  4. 
 
SEKM.  XXVI.]  The  paSable  of  god  being  an  iiusbandMas*.  8S9 
 
 Those  words  do  not  intimate  there  was  a  possibility  that  they  might  not  abide  in  Clirist, 
 but. 
 
 To  show  the  necessity  of  a  vital  union  witli  Christ,  no  man  buing  able  until  tlien  to 
 bear  fruit  of  himself. 
 
 2.  To  show  this  union  must  remain,  they  must  for  ever  abide  united  to  Cluist  if  they 
 cease  not  in  bearing  fruit. 
 
 3.  To  show  the  reason  why  some  who  seem  to  be  in  Him,  (or  externally  in  Him  by  a 
 risible  profession,  or  in  Christ  mystical)  do  not  bear  fruit,  viz.,  because  they  are  not  indeed 
 and  in  truth  savingly  in  Him. 
 
 By  abiding  in  Christ  is  partly  meant  abiding,  believing  his  Word  ;  so  ver.  7,  by  abiding, 
 loving  Him,  or  in  the  strength  of  their  love  and  affections  to  Him,  though  a  dismal  storm 
 was  coming  upon  Him  and  them ;  and  also  abiding  in  His  Spirit  or  remaining  spiritual, 
 and  also  abiding  in  keeping  his  commandments. 
 
 Our  Lord  strove  by  these  words  to  convince  them  from  whom,  or  by  what  means  they 
 should  remain  fruitful,  and  also  to  stir  them  up  to  a  constant  witness  to  him,  and  in  using 
 all  means  for  their  abiding  in  him,  and  faithful  to  him,  and  also  to  let  them  know  the 
 time  was  near  when  many  who  seemed  to  be  in  him,  and  to  be  his  disciples  woidd  forsake 
 him  as  indeed  they  did. 
 
 "  I  am  the  Vine,  ye  are  the  branches." 
 
 Even  as  the  vine  feeds,  nourishes,  supports  and  makes  the  bran(^hes  fruitful ;  so  it  is 
 by  Christ :  we  are  fed,  nourished,  supported  and  made  spiritually  fruitful :  and  as  the 
 branch  that  is  not  in  the  vine  partakes  not  of  its  sap,  so  such  that  are  not  united  to  Christ 
 partake  not  of  his  spiritual  nrtue. 
 
 "  He  that  abideth  in  me,  and  I  in  him,  the  same  bringeth  forth  much  fruit." 
 
 These  words  more  clearly  open  our  Lord's  design,  in  repeating  the  same  things,  viz., 
 that  he  or  that  person  who  hath  a  spiritual  union  with  Christ,  being  in  Him  by  His  Spirit, 
 and  he  in  Christ  by  faith,  shall  never  cease  bearing  fruit.  Also,  it  is  observable  that  our 
 Lord  presses  them  to  see  that  He  Himself  did  abide  in  them  ;  neither  of  which  was  in  their 
 power,  for  the  branches  are  passive  in  being  gi'afted  into  the  stock,  the  husbandman  doth 
 that,  all  know:  so  are  we  in  our  union  with  Christ  and  in  regeneration.  It  is  the  good  spiri- 
 tual Husbandman  that  grafts  us  into  the  true  Vine,  and  he  that  prunes  us,  and  doth  all  that 
 is  necessary  to  be  done,  to  make  us  fruitful,  and  to  abide  fruitful. 
 
 "  For  without  me  ye  can  do  nothing,"  ver.  5. 
 
 I  am  to  my  members  that  which  a  vine  is  to  the  branches  ;  I  give  life,  strength,  and 
 fruitfulness  :  the  vine  may  be  said  to  abide  in  the  branches  by  convening  juice  and  nourish- 
 ment, whereby  they  grow,  flourish,  and  are  fruitful :  so  Christ  abideth  in  His  saints  by  His 
 Spirit  and  spuitual  influences,  upon  which  depend  all  their  life,  strength  and  fruit. 
 
 "  ^^''}lio"t  me."  ji,,,,  „,. 
 
 1.  \\  ithout  union  with  Chnst.  turaiimpo- 
 
 2.  Without  influences  from  Christ,  "  Every  branch  in  me  that  beareth  anytJiiiriV 
 not  fruit."  K  they  had  been  really  in  Christ,  tliey  had  been  fruitful.  But  J''"f,'^  ^p"''- 
 some  are  only  in  Him  by  appearance,  and  "  so  can  do  nothing ;"  nothing,  that 
 
 is,  spiritually  or  truly  good.  This  union  is  reciprocal :  "  Abide  in  me,  and  I  in  you." 
 The  Jews  were  said  to  be  in  the  "  True  olive,"  else  they  could  not  have  been  said  to  be 
 broken  off,  (i.  e.)  they  were  in  and  of  His  visible  Church,  but  not  really  in  Christ ;  and  so 
 are  some  in  the  Gospel-Church,  but  not  in  Christ,  nor  Christ  in  them ;  for  the  union  be- 
 tween Christ  and  believers  is  inseparable  and  indissolvable,  hke  that  of  Christ's  bein"  in 
 the  i'ather,  and  the  Father  in  him.     John  xvii.  23. 
 
 3.  "Without  me;"  that  is,  without  Christ's  concurrence,  co-habitation  and  co-operation 
 we  can  do  nothing. 
 
 Christ  is  a  Head  of  influence  to  the  body  and  members :  how  can  a  branch  cut  off  the 
 vine  bear  fruit,  it  being  dead  ?  and  so  is  every  sinner  that  is  not  united  to  Christ,  "  dead 
 in  sins  and  trespasses,"  Eph.  ii.  1.  Christ  must  quicken  us  by  a  principle  of  life,  and  also 
 excite  that  principle  and  habit  of  gi'ace ;  tlicre  is  in  all  natural  men  a  piivation  of  power 
 to  do  that  which  is  spu-itually  good,  an  absence,  nay,  a  total  privation,  not  an  absence  of 
 radical  power,  and  not  only  a  suspension  of  acts,  as  may  be  in  us  when  asleep ;  and  as  it 
 is  a  total  privation  in  respect  of  power,  so  it  is  universal  (as  one  observes)  m  respect  of 
 the  subject  of  that  power.  Every  faculty  is  wholly  depraved,  the  judgment,  will,  afl'ections, 
 memory,  &c.;  and  not  only  so,  but  in  the  "  carnal  mind  is  enmity  against  God,"  llom.  viii.  7, 
 tljey  resist  all  good  motions,  they  have  no  power,  nor  any  will  to  receive  power,  until 
 their  hearts  are  changed,  and  their  will  is  made  willing.  "  Ye  always  resist  the  Holy 
 Ghost,"  &c.,  Acts.  vii.  5L     "  Ye  will  not  come  to  me,"  your  wills  are  rebelUous. 
 
890  ~  THE   TADAELE    OF    GOD    AN   HUSBANuMAN.  [SUPPL. 
 
 "  If  yp  nLiile  in  mc,  anil  my  Word  abide  in  j'ou,  yo  shall  aslc  what  ye  will,  and  it  shall 
 he  done  unto  you." 
 
 Such  abide  in  Christ,  in  whom  His  Word  abides,  His  promises  abide  in  thera,  so  as  to 
 believe  them,  and  His  precepts  abide  in  them,  so  as  to  obey  them,  and  the  prayers  of  such 
 iu  all  things  agreeable  to  the  Will  of  God  shall  be  answered. 
 
 "  Herein  is  my  Father  glorified,  that  ye  bear  much  fruit  and  so  shall  ye  be  my  dis- 
 ciples," ver.  8. 
 
 By  virtue  of  our  union  with  Christ  we  bring  forth  much  fruit,  and  that  fruit  which  glo- 
 rifies God,  or  is  to  the  praise  of  His  rich  grace ;  were  the  fruit  the  product  of  man's  own 
 natural  powers  it  would  glorify  the  sorry  creatui'e,  and  be  to  the  praise  of  man's  free-will, 
 and  not  tend  to  glorify  God's  free  grace.  But  all  spiritual  fruit,  being  solely  from  God,  it  tends 
 to  the  glory  of  God,  as  it  causeth  such  to  shine  forth  iu  holiness  and  good  works  before  men. 
 
 But  this  parable  might  seem  yet  dark  unto  the  disciples,  and  our  Lord  might  perceive 
 they  might  fear,  that  though  their  hearts  were  right  with  God,  and  were  truly  in  him, 
 that  they  might  cease  bearing  fruit,  and  wither,  and  so  be  cut  off.  He,  therefore,  (finally 
 to  satisfy  thorn  that  none  of  his  words  should  be  so  understood)  tells  them  in  ver.  16. 
 "Ye  are  my  friends;"  and  again  saith,  "  Ye  have  not  chosen  me,  but  I  have  chosen 
 you,  and  ordained  you,  that  you  should  go  and  bring  forth  fruit,  and  that  your  fruit  should 
 remain,"  &c.,  ver.  IG. 
 
 I  have,  as  if  our  Lord  should  have  said,  told  you  of  some  that  bring  not 
 pos8'ib™'for  ■'"'"'''^  ^™'''  ""^  "'^>  though  they  seem  to  be  in  me,  and  are  members  of  my  vi- 
 true  be-  sible  Church  ;  but  do  not  you  thinlc  that  you  are  of  that  sort  that  abide  not 
 
 cease  beiir-  'D  ^  profession  of  my  name,  or  may  become  withered  branches,  and  be  oast 
 ins  f"iit.  or  i,jto  the  fire  ;  for  you  are  not  only  called,  but  also  chosen,  chosen  to  salva- 
 :ynd  perish  tion,  and  not  that  you  chose  me  first,  and  so  I  chose  you,  as  being  fruitful 
 lor  ever,  persons ;  no,  but  I  have  chosen  you,  you  have  not  chosen  me  first.     I  loved 
 
 you  first,  and  therefore  you  love  me,  and  have  chosen  me,  and  I  have  ordained  you  to  be 
 lioly,  as  well  as  to  be  eternally  happy ;  yea,  I  have  ordained  you  to  bear  fruit,  and  that 
 your  fruit  should  also  remain,  that  you  might  not  cease  bearing  fruit,  and  so  like  others 
 wither,  and  be  cut  off,  and  perish  for  ever.  Do  not  think  it  is  possible  for  you  to  fall  fi- 
 nally and  totally  away,  and  be  cast  into  hell ;  0,  mistake  not  my  meaning  in  this  parable. 
 
 Indeed,  my  brethren,  had  not  our  Saviour  added  these  words,  and  explained  his  sense 
 and  meaning  to  us,  some  expressions  might  seem  to  favour  what  the  Arminians  too  boldly 
 afiirm  from  this  parable  ;  but  what  is  said  in  this  verse  tends  utterly  to  stop  their  mouths, 
 and  silence  them  for  ever. 
 
 Now  from  the  whole  I  might  note  these  propositions  following. 
 
 1 .  That  God  the  Father  is  the  prime  or  original  Author  of  all  spiritual  blessings  and 
 privileges. 
 
 2.  That  Jesus  Christ,  the  Son  of  God,  considered  as  Mediator,  is  the  Root  or  blessed 
 Tree,  Vine  and  true  Olive,  into  whom  aU  the  elect  are  grafted,  united,  and  so  become 
 fruitful. 
 
 3.  That  some  who  seem  to  be  in  Christ,  and  to  bring  forth  fruit,  do  not  bring  forth 
 fruit  in  him,  or  by  virtue  of  a  real  and  spiritual  union  with  him,  and  so  they  wither  and 
 shall  be  cut  off,  or  taken  away,  and  perish  eternally. 
 
 4.  That  aU  God's  elect  are  chosen  and  ordained  to  be  fruitful,  and  to  remain  fruitful  aU 
 their  days  on  earth,  as  well  as  to  eternal  life  in  heaven. 
 
 But  I,  having  prosecuted  the  substance  of  all  these  truths  under  other  parables,  and 
 wanting  room,  shall  not  speak  of  them  here. 
 
 1.  Let  all  hyiincrites,  from  what  hath  been  said,  tremble,  or  such  who  seem  to  be  Id 
 Christ,  but  aie  not. 
 
 2.  Let  all  believers  who  are  imited  to  the  Lord  Jesus,  rejoice,  and  see  what  a  happy 
 and  secure  state  they  are  in,  tliough  they  may  seem  to  wither,  yet  tliey  shall  revive  again; 
 
 1.  Be  exhorted  to  admire  the  love  of  God  the  Fatlier,  and  ascribe  all  glory  unto  him 
 as  the  Author  of  all  grace,  and  the  First  Person  in  all  Dinne  operations,  as  well  as  He  is 
 the  I'irst  Person  in  the  Godhead,  or  of  the  Trinity. 
 
 2.  Ascribe  all  glory  to  the  Son,  for  as  all  things  are  from  the  Fatlier,  so  all  things  are 
 through  the  Son ;  all  grace  and  Divine  blessings  were  purchased  for  us  by  his  blood,  and 
 we  hare  them  as  the  fruit  of  His  mediation. 
 
SERM.   XXVII.]  THE   PAK.VBLE   OF   OOD   BEING    AN    ni'SBANDMAN.  SHI 
 
 3.  Ascribe  all  glory  to  the  Holy  Spirit,  by  whom  we  mc  ronewed  and  liolped  to  be- 
 lieve, and  to  ajiply  the  blood  of  Clirist  to  our  souls,  and  who  by  his  immediate  influences 
 hatii  made  us  fruitful,  and  shall  be  helped  to  abide  so  unto  eternal  life. 
 
 And  now  to  close  all,  let  "  every  creature  which  is  in  heaven,  and  on  the  earth,  and 
 under  the  earth,  and  such  tliat  are  in  the  sea,  and  that  all  that  are  in  them,  say,  blessing, 
 honour  and  glory,  and  power  be  unto  him  that  sitteth  on  the  throne,  and  to  the  Lamb  for 
 ever  and  ever,"  Eev.  v.  13.     Amen. 
 
INDEX, 
 
 A. 
 
 Attributes,  The  glory  of  God's  how  re- 
 vealed in  redemption  by  Christ     30 
 all  the  holy  attributes  of  God 
 will  witness  against  sinners  in 
 the  judgment  day         .         .  C32 
 of  God  engaged  in  the  salva- 
 tion of  sinners  by  Jesus  Christ  4S7 
 Axe,  what  meant  by  it     .         .         .        .30 
 how  it  is  laid  to  the  root  of  the 
 
 trees ibid. 
 
 Adversary,  God  an  adversary  to  sinners    .    61 
 
 how  God  became  an  adversary       • 
 
 to  man      .        .        .        .62 
 
 what  kind  of  adversary  God  is    63 
 
 it  is  the  duty  of  sinners  to 
 
 agree  with  tliis  adversary     6i 
 what  is  necessary  to  our  peace 
 and  reconciliation  with  this 
 adversary  .        .         .05 
 
 ■why  sinners  should  acree  with 
 this  adversary  quickly       .     69 
 Acceptance,  of  Christ  to  be  without  any 
 
 qualification  in  the  receiver  5il 
 Acceptation,  believers  have  wonderful  ac- 
 ceptation  in  the   court    of 
 heaven      ....     5S0 
 Access,  free,  to  the  throne  of  grace,  the 
 
 effect  of  union  with  Christ  .  585 
 Account,  God  will  take  of  all  sinners  452,  4.)4 
 Angels,  friendly  to  Christ's  ministers  .  378 
 Anuotations,  on    Matt,  xxviii.     23.  &c. 
 
 quoted  .         .         .     453,  454 
 Avenge,  how  or  after  what  manner  God 
 
 will  avenge  the  elect     .         .     448 
 
 reasons  why  he  will  do  it  .     449 
 
 time  when  he  will  do  it,  and  the 
 
 application  to  all  .         .         .     450 
 
 Adoption,  the  effect  of  union  with  Christ     584 
 
 the  greatness  of  this  privilege     585 
 
 Arguments,  what  Christ  useth  to  obtain 
 
 the  sinner's  love         .        .  650 
 Arise,  what  meant  by  the  Virgins  arising 
 
 and  trimming  their  lamps  .         .  079 
 Absurdities,  attend  tlic  error  of  such  that 
 deny  the  soul  of   mau  is 
 immortal,  showed  in  four- 
 teen ])articulars         .         .  832 
 All,  things  giveu  with  Ciirist  .        .        .  825 
 things  must  be  improved  .        .  815 
 
 B. 
 Baptist,  John,  the  time  and  end  of  his 
 
 ministry .  .  .7 
 
 his  doctrine  .  .       9 
 
 he  was  a  great  prophet       .     40 
 Blind,   all  men    natural,  are    spiritually 
 
 blind     .  .  .  .91 
 
 a  parable  betwixt  those  blind  in  a 
 literal  sense,  and  those  spirit- 
 ually blind  .  .  92 
 
 Blind  teachers,  wlio  they  are,  and  how 
 
 they  may  be  known     .     93 
 Bottles,  an  unrcgeuerate  heart  compared 
 
 to  old  bottles,  and  why         .  108 
 why  no  new  wine  is  put  into  these 
 
 old  bottles       .  .  .  ibid, 
 
 new   wine   being  put   into  new 
 bottles,  what  meant  by  it        .  109 
 Buying,    what  meant  by  buyiug  the  Pearl 
 
 of  great  price .  .  .  203 
 
 faith,  repentance,  &c.,  doth  not 
 
 buy  Christ      .  .  .204 
 
 to  whom  we  must  go  to  buy 
 
 oil      .  .  .  .  083 
 
 how  we  are  said  to  buy  oil,  or 
 
 what  kind  of  buying  it  is       .  ibid. 
 a  comparison  between  literal  and 
 metaphorical    buyiug    in  eight 
 things  .  .  .687 
 
 the  difterence  between  common 
 
 buying  and  spiritual  I .  .  688 
 
 some  persons  will  go  to  buy  oO 
 
 when  too  late.  .  .  685 
 
 at  what    time    it  will    be  too 
 .  late  .  .  .089 
 
 Birds,  in  what  respect  the  saints  are  com- 
 pared to  bii'ds    .  .  .  239 
 Believers,  God's  sacrifice             .  .  287 
 compared  to  salt             .  .288 
 they  should  have  much  grace 
 
 in  themselves,  and  why  .  294 
 
 they  work  not  for  life  .  511 
 
 always  in  a  good  state,  though 
 
 not  always  in  a  good  frame     .  670 
 no  true  believer  can  finally  fall 
 
 and  perish      .  ,  .  677 
 
 causes  of  their  sleepy  frames     .  ibid, 
 why  they  shall  not  sleep  the 
 sleep  of  death  .  .  ibid. 
 
 Best  robe,  Christ's  righteousness,  .  397 
 
 reasons  why  .  .  399 
 
 Best  cheer,  in  God's  house  provided  by  re- 
 turning prodigals,  and  why     .  410 
 Builders,   who  they  are     .  .  .475 
 
 some  neglect  Christ,  the  Chief 
 Corner-stone  .  .  .  482 
 
 Bridegroom,  Christ  compared  in  seventeen 
 
 things         .  .  .  049 
 
 the     eicellency     of     Christ 
 
 above  all  others      .  .  652 
 
 nine  motives  to  persuade  be- 
 lievers to  meet  Him  .  658 
 Binding,  what  meant  by  binding  the  man 
 that  wants  the  wedding  gar- 
 ment, and  who  are    the  ser- 
 vants that  must  do  it  .  .  550 
 how  Christ  bindeth  Satan  .  761 
 Barrenness,  the  danger  and  evil  of  it  iu 
 
 professors  .  .  .  782 
 
 soiritual  barrenness  cause  of 
 lamcutatiou  .  .  780 
 
994 
 
 CrookcJ,  wliat  meant  bj  crooked  things 
 
 that  shall  be  made  straight     .     13 
 
 showed  in  four  ditl'creut  things  .     12 
 
 Chaff,  what  meant  by  it  .         .         .         .     44 
 
 hypocrites,  why  compared  to  chaff  ibid. 
 
 Candles,  ministers,  why  compared  to  candles  jS 
 
 Catch,  how  the  devil  catches  the  Word  out 
 
 of  men's  hearts  .        .         .127 
 
 why   Satan  hath   such  power    to 
 
 catch  away  the  Word         .         .  131 
 
 Cares,  of  tlie  world  likened  to  thorns       .  152 
 
 about  eartlily  tilings  when  lawful  .  155 
 
 how  to  know  when  unlawful  .         .  ibid. 
 
 motive  against  sinful  cares     .         .150 
 
 means  to  get  rid  of  sinful  cares      .  157 
 
 Christ,  a  believer's  correspondent    .         .  172 
 
 compared  to  the  richest  pearl,  and 
 
 why 174 
 
 wonderful  virtue  in  Christ  .  .  175 
 Quakers  know  not  the  true  Christ  177 
 the  necessity  of  the  knowledge  of 
 
 Christ's  person  .  .  .179 
 that  Christ  is  the  most  high  God 
 
 proved 181 
 
 divine   worsliip    to    be  given  to 
 
 Christ 184 
 
 truly  man  as  well  as  God     .         .  185 
 the    dangerous    absurdities    that 
 follow  denying  the  Deity  of  Christ  ibid, 
 the  person  of  Christ,  the  glorious 
 
 effect  of  Divine  wisdom  .  .  1S9 
 the  store-house  of  all  truth  .  .  190 
 the   excellency  of  Christ  in  His 
 
 offices ibid. 
 
 a  wonderful  beauty      .         .        .192 
 the  fulness  of  him        .         .         .  193 
 a  person  of  an  excellent  spirit       .  194 
 a  wise,  skilful,  and  excellent  Phy- 
 sician       317 
 
 His  way  of  healing  sinners  .  .319 
 He  takes  care  of  Bis,  and  why  .  324 
 is  a  wise,  loving,  powerful,  care- 
 ful and  watchful  Shepherd  .  653 
 He  did  uot  die  for  all,  so  as  that 
 all  thereby  shall  be  saved,  proved  302 
 His  great  care  for  the  salvation  of 
 
 sinners  .  .  .  .  .373 
 His  great  dUigence  in  seeking  for 
 
 them 377 
 
 His  righteousness   neglected  and 
 
 abused  by  many  .         .  402 
 
 His  forgiveness  and  his  Churches 
 
 should  run  parallel  .  .  .  453 
 His  being  laid  as  the  foundation  or 
 
 cluef  corner-stone  is  marvellous  468 
 the  only  Tonndation  .  .  .  477 
 as  such  His  usefulness  .  .  ibid, 
 a  precious  stone,  a  tried  stone  .  480 
 wherein    Christ  as  a  foundation 
 
 excels  all  material  foundation  .  479 
 as  a  corner  stone,  of  w  hat  use  to 
 
 the  spiritual  building        .         .  4S0 
 by  the  Eather,  made  to  us  Media- 
 tor, Priest,  &c.         ...  489 
 free  in  the  choice  of  His  servants  512 
 His  yoke  many  ways  good,  and  of 
 great  advantages  to  be  boruc  in 
 youth 252 
 
 Christ;  closing  with  him,  no  bar  to  law- 
 ful pleasure  but  a  mighty  adili- 
 
 tion  to  it 526 
 
 His  service  no  hard  service  .        .  528 
 the  glorious  excellency  of  Christ's 
 
 person  and  office  .  .  .557 
 His  wonderful  achievements  in  or- 
 der to  espouse  sinners  to  himself  500 
 His  wonderful  love  .  .  .  561 
 His  glorious  riches  .  .  .  5G3 
 His    admirable     and    astonishing 
 
 beauty 570 
 
 His  sweet  temper  and  excellent 
 disposition,  showed  in  five  things  574 
 His  infinite  wisdom  .  .  .  575 
 His  unchangeableness  .  .  .  ibid. 
 He  supiiLies  all  believers'  wants  .  580 
 aud  bears  ;dl  their  burdens  .  .  ibid 
 motives  to  persuade  sinners  to  es- 
 *  pouse  Christ    ....  590 
 
 the  refusal  of  Christ  the  greatest 
 
 sin 591 
 
 how  Christ  must  be  received        .  592 
 none  but  Christ  can  subdue  Satan, 
 
 why,  showed  in  six  things.  .  759 
 how  Clirist  hath  destroyed  Satan  760 
 il'  not  tlie  Most  High  "God,  He  is 
 
 not,  cannot  be  our  Saviour  .     .  747 
 so  poor  when  on  earth,  was  He 
 maintained  by  the  people  .         .  825 
 Church,  small  at  first      ....  240 
 the  ways  by  which  the  growth  was 
 
 hindered        ....  ibid 
 how  it  shall  grow  and  become  a 
 
 mighty  tree  in  the  latter  days    241 
 signs  of  the  approaching  glory  of 
 
 the  Church  in  the  latter  days    .  ibid 
 what  the  glory  of  the  Church  in 
 
 the  latter  days  will  be     .         .  244 
 of  Christ  an  inii        .         .     305,  323 
 compared  to  a  vineyard      .        .  469 
 invisible,  shall  never  cease     .        496 
 both  legal  and  Gospel  compared 
 to  a  vineyard  and  the  improve- 
 ment     ....    505,  596 
 Christians,  the  signs  and  marks  of  a  true     257 
 Choice,  of  wicked    men,  the  foUy  of   it 
 
 showed  in  six  things   .     .         .  277 
 Called,  many,  and  not  chosen  .  504,  505 
 
 there  is  a  twofold  call  .  .  .  ibid 
 Certainty  of  God's  avenging  His  elect  .  446 
 Cluance  and  fortune  mere  fiction  .  .  538 
 Conscience  compared  to  a  worm  .  .  202 
 Condition  of  Christ's  sheep  when  he  finds 
 
 them 342 
 
 Comfort  for  believers       ....  347 
 Conversion  hath  two  parts       .        .        .  389 
 Convictions,  true  of  sin  and  misery  only 
 from  the  Holy  Spirit  of  an 
 humbUng  nature  .     .        .  390 
 Convinced,  sinners  see  themselves  undone, 
 and  no  relief  but  in  Christ, 
 
 showed  in  five  respects  392 
 
 Confession,  true,  of  sin  arises  from  a  sense 
 
 of  God's  love  .  .  .395 
 Compunction,  proper  to  God's  children  .  396 
 Communion,  with  God  attainable  by  no 
 
 wicked  man  in  that  state      .  421 
 flows  from  a  mystical  union    422 
 
995 
 
 Communiou,  forefold  between  Christ  and    ibid, 
 believers  liiglily  to  be  valued 
 
 for  many  reasons     .     .     .425 
 tlie  blessed  effects  of  it    .     .   427 
 Cruel,  laws  made  by  men  against  debtors    452 
 Couiijclliug,  how,  Ministers  to  compel  them 
 
 to  come  in     .        ...     540 
 Coming,  the  second  coming  of  Christ  pro- 
 ved      691 
 
 why  Christ  will  come  again    ibid. 
 Low  Christ  will  appear  at  His 
 
 secoud  coming     .         .     .  C94 
 eight  signs  of  Christ's  second 
 
 coming     .         .         .     .     ibid. 
 the  coming  of  Chiist  to  whom 
 it  seems  long     .         .  •  .      721 
 Cry,  what  meant  by  a  cry  at  midnight      .  C70 
 why  Christ    will  give    such 
 warning  by  a  cry  a  little 
 before  his  second  coming    ibtd. 
 why  called  a  midnight  cry        677 
 Chastisement, if  God's  loving  chastisements 
 are  so  sharp  as  his  siu-corrcet- 
 ing  hand,  what  is  the  hand  of 
 his  wrath  or  his  sin-revenging 
 
 hand 835 
 
 Creditors,  God  a  creditor  .       .  .         737 
 
 Cumber,  how  barren    professors    cumber 
 
 the  ground  in  eight  things       783 
 Cut,  why  barren  professors  arc    not  cut 
 
 down  presently  .        .    .  784 
 
 D. 
 Despair,  what  it  is  .        .        .        .17 
 
 from  whence  it  ariseth  .  .  18 
 the  great  evil  and  danger  of  de- 
 spairing thoughts  .  .  .20 
 how  to  prevent  despair  .  .  22 
 dissuasions  from  .  .  .  485 
 Darkness,  the  world  in  a  dark  state  and 
 
 condition    .         .         .         .59 
 Devils,  whv  compared  to  the  fowls  of  Lea- 
 ven          129 
 
 come  iuto  the  assembbcs  of  God's 
 
 people,  how  and  why       .        .  130 
 how  conquered  by  Jesus  Christ    .  760 
 Dangerous,  rejecting   Christ   the   Corner 
 
 stone  ....  477 
 
 what  professors  are  in  danger 
 to  be  cut  down  .        .        .  788 
 Day,  of  grace,  a  limited  time  .        .  518 
 
 blessed  properties  of  this  day  as  com- 
 pared with  a  natural  and  artilicial 
 
 day ibid. 
 
 Design,  of  aU  the  parable  of  the  king 
 that  took  an  account  of  liis  ser- 
 vants       451 
 
 of  the  parable  of  planting  a  vine- 
 yard opened    ....  4GG 
 Debt,  sin  a  vast  debt,  with  respect  to  the 
 
 quality 455 
 
 Debts,  of  the  elect  though  paid  by  Christ, 
 yet  they  are  not  immediately  ac- 
 quitted and  discharged  out  of  pri- 
 son   464 
 
 Debtors,  that  arc  poor  and  Iiavc  nolliing  to 
 
 pa}',  ought  to  bo  forgiven       .  453 
 sinners  such  to  Godin  what  sense 
 _  showed  in  five  tliiuss     .         .738 
 
 3S0 
 
 15 
 
 107 
 
 827 
 
 482 
 527 
 
 481 
 
 871 
 827 
 
 696 
 
 Difficulty,  in  bringing  sinners  to  sec  their 
 lost  and  undone  condition  and 
 the  reason  wliy    . 
 Difference,  very  great  of  sins  as  against 
 God  and  man     . 
 between  legal  and  evangelical 
 threatcnings  .... 
 great,  between  the  death  of  the 
 saints  and  wicked  showed  in 
 five  things. 
 Dissuasive,  from  resting  in  or  relying  upon 
 anythinu;  short  of  Christ 
 from  sinful  pleasures 
 Directions,  for  building  on  Christ  the  only 
 foundation, 
 for  young  people  to  avoid  sin    534 
 for  entering  into  Christ's  ser- 
 vice. ....  535 
 Duties,  respectively  of  pastors  and  people, 
 
 each  towards  other  .         .  328 
 
 sin  cleaves  to  oui-  holy  duties, 
 so  that  none  can  plead  their  best 
 duties  to  justify  them   before 
 
 God 
 
 Death,  a  blessing  to  believers,  showed  in 
 
 eight  particulars  «     . 
 Door,  what  meant  by  Christ's  shutting  the 
 door  of  heaven  .         .... 
 
 against  whom  the    door   will  be 
 
 shut ibid. 
 
 Deity,  such  that  deny  the  Deity  of  Christ 
 
 are  great  sinners  proved  .  .  747 
 Delays,  how  to  prevent  them  .  .  .  7'JS 
 Degrees,  there  are  degrees  in  sin  .  .  737 
 Die,  all  men  must,  wliy  showed  .  .  826 
 Destroyed,  the  devil  .  ...  760 
 
 E. 
 End,  of  the  world  compared  to  harvest     .  234 
 the  woeful  state  of  the  wicked, 
 and  the  happy  state  of  the  godly 
 at  the  end  of  the  world     .         .  235 
 the  great  glory  of  believers  reserved 
 to  that  time        .         .        .         .237 
 Effects,  of  sin  very  sad     .         .        .  337,  359 
 Election,  and  reprobation,  sovereign  yet 
 
 righteous    acts   of  God     .  53G 
 Equity,  of  God  ni  His  proceedings   with 
 
 the  Jews  vindicated     .         .  503 
 Evening,  of  the  day  of  grace,  what,  and 
 
 the    signs  thereof    .         .         .519 
 Explanatory,  propositions,  to  show  the  na- 
 ture of  that  covenant  re- 
 lation we  stand  in  as  ser- 
 vants to  Christ         .         .  402 
 E.\.traordinai7,  prayer,  the  seasons  that  re- 
 quire it         .         .  436 
 E.NJiortation  to  go  to  Clu'ist  for  healing     .  319 
 to  confess  our  sins  to  God  390 
 to    accept    of   Christ,    with 
 motives   to    press   the  same  510 
 Excuses,  what  small  excuses  sinners  make 
 
 to  keep  them  from  Clirist      .  622 
 Enmity  in  sinners'  hearts  causeth  them  to 
 
 make  light  of  Jesus  .  .  619 
 Encouragement,  for  sinners  to  come  to 
 
 God  .        .        .  420,  428 
 Entrusted,  what  things  Christ's  servant's 
 
 are  entrusted  with    .        .513 
 
996 
 
 P  PAGE 
 
 Floor,  what  meant  by  Christ's  floor  .    41 
 
 how  He  purges  it      .         .         .     43 
 
 Fan,  in  Clirist's  hand,  ^vhat     .         .         .41 
 
 Tire,  the  wrath  of  God  like      .        .         .     47 
 
 the  \\Tath  of  God  more  intoleraiile 
 
 than  any  lire,  showed  in  three  things     49 
 whether  hell  lire  be  material  or 
 
 immaterial         ....  837 
 FaU,  the  cause  of  the  fall  of  the  foolish 
 
 builder's  house     .         .         .         .89 
 the  fall  of  their  house  will  bo  great, 
 
 and  wherein 527 
 
 Falling,  from  grace  detected    .         .         .528 
 Christ  on  sinners,  and  smners  on 
 Christ  explained     .        .         .  469 
 Find,  what  Christ  is  to  them    that  find 
 
 Him 201 
 
 Faith  and  repentance    doth  not  purchase 
 
 Christ 204 
 
 what  a  condition  faith  is  of  our  jus- 
 
 tifioation  and  eternal  life  .  .  ibid 
 there  is  both  a  weak  and  strong 
 
 faith 245 
 
 is  of  a  growing  nature  .        .  ibid 
 
 the  nature  of  a  weak  faith  opened     24G 
 the  causes  why  some  are  weak  in 
 faith.         ......  247 
 
 when  there  is  true  faith  it  will  grow  ibid 
 a  strong  faith,  the  nature  of  it,  and 
 
 who  have  it       ...         •  248 
 motives  to  stir  up  all  to  labour  after 
 
 strong  faith       .         .  _      .        •  249 
 
 what  we  must  do  to  get  it     .         .  250 
 
 the  twofold  olEce  of  it  .  _      .  549 
 
 the  excellency  of  it  in  eight  things    777 
 
 Fools,  wicked  men  fools  in  God's  account    274 
 
 they  who  labour  for  the   riches  of 
 
 the  world  more  than  to  be  rich 
 
 towards  God     .         .         .         .275 
 
 how  a  man  is  known  to  be  a  .  275 
 
 in  what  respect  wicked  men  appear 
 
 to  be 276 
 
 hypocrites  are  foolish  persons  .  GG2 
 w'herein  their  foUy  dotli  consist  .  ibid 
 Fatted  calf,  what  meant' thereby  .  .  410 
 Fat,  things  of  God's  house,  the  food  of  be- 
 lieving sonls  .  .  .  .418 
 Famine,  what  spu'itually  meant  thereby  .  384 
 Far  country,  that  wicked  men  depart  into  383 
 Finding,  what  meant  by  Christ's  finding 
 
 his  lost  sheep  ....  349 
 Food,  and  that  the  best,  as  well  as  clotb- 
 
 iug,  provided  for  returning  simiers410 
 Fond  love  "of  parents  reproved,  and  their 
 duty  to  their  children  explained 
 and  pressed  by  divers  motives     .  535 
 Fruit,  what  kind  and    quantity    thereof 
 
 Christ  expects  from  professors  .  470 
 Free-will  detected  .         .        .        .363 
 
 Free-grace  exalted  .         •         •         •  374 
 
 Fruitifulness,  in  grace,  the  effect  of  union 
 
 with  Christ     .         .        .587 
 Feast,  why  the  blessings  of  the  Gospel  is 
 
 compared  to  a  .  .  _ .  .  593 
 the  choice  varieties  on  which  the 
 
 soul  feeds  at  this  feast  .  .  594 
 all  are  not  bid  to  this  feast  .  .  596 
 what  kind,  opened  in  seven  things  .  596 
 
 606 
 
 607 
 
 608 
 
 ibid 
 
 853 
 
 Feast,  the  nature  of  the  provisions   of 
 which  His  feast  doth  consist 
 at  this  feast  is   provision  for   all 
 
 sorts  of  guests  . 
 what  it  is  to  come  to  this  feast 
 what  it  is  to  eat  of  the  food  of  this 
 feast,  or  marriage  supper  . 
 Father,  the  love  of  God  the  Father,  the 
 
 spring  or  rule  of  our  salvation  .  551 
 Fact,  the  Scripture  proved  of  divine  au- 
 thority by  matter  of  fact  recor- 
 ded in  them,  and  how  matter  of 
 fact  is  proved    . 
 Fail,  when  ye,  what  meant  thereby  showed  812 
 Faithful,  in   little,   what    meant    by    it, 
 
 showed 813 
 
 Fig-tree,  why  saints  are  so  compared        .  777 
 Future,  what  future  times  we  should  pro- 
 vide against,   showed  in  three 
 things 817 
 
 G. 
 
 Glory,  of  God's  attributes,  how  revealed 
 
 in  and  by  Christ  .     .         .         .30 
 of  the  three  Persons  of  the  Trinity 
 how  revealed    .         .         .         .33 
 Garment,  righteousness  called  a  garment 
 
 and  why       .         .         .        .106 
 why  an  old  garment  .         .  107 
 
 no  mending  the  rent  in  our  old 
 
 garment 103 
 
 but  it  must  be  wholly  new,  and 
 
 why ibid 
 
 several  sorts  of  them         .         .397 
 their  use  and uscfubiess     .         .  398 
 what  meant  by  the  wedding  gar- 
 ment     547 
 
 what  the  wedding  garment  is     .  630 
 why  called  a  wedding  garment     iljid 
 Ground,  why  the  hearts  of  mencompared  to  124 
 uatui'c  of  high-way  ground 
 
 opened  .        .         .         .126 
 
 nature  of  stony  .         .         .        .132 
 
 nature  of  thorny  ground,  what   .  152 
 
 what  the  good    ....  162 
 
 Good,  how  the  heart  comes  to  be     .         .  163 
 
 how  to  know  a  good  heart  .  ibid 
 
 it    shall  not  cease    from  bringing 
 
 forth  fruit,  proved        .        .         .  166 
 
 earthly  things,  so  showed  in  three 
 
 respects 273 
 
 earthly  things  not  the  best   .        .  ibid 
 news  for  sinners    ....  347 
 God,  the  prodigal's  father        .        .        .  391 
 His  losing  sinners,  what  ?      .         .  338 
 His  Sou  slain  by  the  Jews      .        .  467 
 the  master  builder  .        .        .  473 
 
 sovereign  in  all  His  .actings     .         .  538 
 righteous  in  all  his  actings,  though 
 
 absolutely  sovereign   .         .         .  539 
 the  Father  the  first  eflicient  cause  of 
 
 our  righteousness  .     .         .         .  403 
 Christ  is,  because  He  hath  destroy- 
 ed, or  conquered  the  devil      .        .  760 
 Gloriously,  the  saints  shall  so  shine  at  the 
 
 resurrection       .        .        .  236 
 why  the  glory  of  the  saints  in 
 that  day  compared  to  the  suu  ibid. 
 
Gospel,  compared  to  a  candle  or  light  .  374 
 a  mystery  to  purblind  reason  .  46  i 
 sligtt«d  and  ndicuied  by  some  and 
 
 ^hy 495 
 
 remains  to  the  end  of  the  world  .  496 
 highly  to  be  prized  and  improved.  500 
 mmisters  a  great  blessing  .  .  4?7 
 Grace,  compared  to  salt  .  .  .  ]  291 
 in  pardon  wonderful  .  .  .'  742 
 how  said  to  reign  showed  in  many 
 
 particulars 745 
 
 00  one  perfect  but  hathsin  cleaving 
 to  it,  so  that  no  grace  can  justify  a 
 smner  before  God        .        .  S71 
 
 Gradual,  steps  of  a  believer's  happiiiess    '.  420 
 trnevotts,  sin  in  such  who  though    for- 
 
 .  given  cannot  forgive        .  453 
 
 Oomg   forth  to  meet  the  Bridegroom,  what 
 
 it  denotes        .        .  55  j(, 
 
 Guests,  Christ  will  take  a  view  of  ^  His 
 
 and  when  .     .        .        _  62S 
 
 what  view  Christ  will  take  of  them 
 and  why         .        .        _  jjjjj 
 
 Garnished,  how  sinners  heart  inay  be  said 
 r.  If         i  .  *P  '^'^  ^^^P*  ^"'^  garnished  -  765 
 Uulfe,     what  that  IS  which  is  fixed,  so  that 
 the  damned  cannot  go  to  the 
 place  of  the  blessed        -        -  843 
 
 :Uope,  compared  to  a  house  75 
 
 Hearers,  stony  or  hard-hearted,  how  far 
 they  may  go  in  religion,  and  yet 
 be  lost  .        .         .        _  jQQ 
 
 from  whence  it  is  these  hearers 
 go  so  far      .        .        .  235 
 
 .        andwhenceitistheygonofiirther  136 
 Hearing,  what  it  is  to  hear  for  the  time  to 
 
 come     .        .  017 
 
 Heart,  signs  of  a  hard  and  strong    .'        '  141 
 Hiding,  what  it  denotes    ..."  2O8 
 whvsome  men  sinfully  hide  Divine 
 
 things    .        .        _  jLjj 
 
 what  is  denoted  by  hiding  trksure 
 in  a  good  sense        .        .  209 
 
 .and  why  it  must  be  so  hid     .*  ibid 
 
 liypocntes,  m  some  things  resemble  the 
 
 saints       .        .        _  229 
 
 how  known,  shown  in  eight 
 
 things       .        .        ,        _  772 
 compared  to  fools  .        ]  662 
 
 how  far  they  mav  go  in  religion  '.  665 
 m  what  thmgs  the  sincere  Chris- 
 tian out-does  the  hypocrite      .  666 
 may  at  kst  see  their  want  of  grace  679 
 whence  it  is  they  see  it  not  till  it 
 be  too  late      .        .  ;k;j 
 
 Hypocrisy  of  the  Pharisees  shown    .'  670 
 
 Harvest,  why  the  end  of  the  world  is  comi 
 
 pared  to  harvest    .  234 
 
 how  the  wheat  shall  be  known 
 from  the  tares  in  the  harvest    ibid 
 Happy   condition  of  such  as  are  built  upon 
 
 Christ  as  a  foundation     .  4S1 
 
 Hell  compared  to  fire     .  '  286 
 
 the   torments   of   heU  'intolerable,' 
 
 shown  in  many  particulars  .        '  835 
 who  are  m  danger  of  these  torments  837 
 
 Hell  torments,  why  eternal  S3S 
 
 Hired  into  Christ's  vineyard,  what  it 'is      .'  525 
 servants,  who       .        .  339 
 
 Hiring  of  servants  into  the  vineyard,  what 
 
 meant  thereby  500 
 
 Home,  Christ  hath  two    .         '        '        '331 
 House,  the  worid  the  house  Christ  sweeps 
 
 to  find  His  lost  ones         .  376 
 
 the  sinner's  heart   Satan's,  how] 
 
 in  seven  particulars         .  754 
 
 vrliat  kind  of  a  house  Satan's  is       756 
 
 Household,  what  kind  the  Church  is  641 
 
 Householder,  God  is        .        .        .        '  ^gg 
 
 Husbandman,  God  is,  whv,  shown  in  eight 
 
 respects        .        .        .884 
 Hour,  what  meant  by  the  third,  sixth,  and 
 
 eleventh    .        .  5Q2 
 
 Hunger   what  meant  by  the  prodigal's     '.  3S4 
 Husks,  for  swme,  what  .  357 
 
 Highways  and  hedges,  what  it'signifies    .'  546 
 
 Idleness,  (l)  bodily  (2)  spiritual,  opened  516 
 Infinite,  grace  and  love  in  God  to  fallen  mau  373 
 infiniteness,  m  sin  with  respect  to  the  ob- 
 ject against  whom  com- 
 mitted; the  will  and  desire 
 of  the  sinner;  the  price  paid 
 for  it,  and  power  exerted  to 
 subdue  it  .         .  455 
 
 Invitation,  whataninvitationthe  Gospel  is] 
 
 opened  in  nine  particulars   !  61 3 
 Ignorance,  how  great,  of  such  as  slight 
 
 Jesus  Christ        .  619 
 
 Immortal,  the  soul  of  man  largely  proved 
 T  ^       J        1''^  ^J}^^^  arguments     .         .  828 
 Intercede,  why  Christ  intercedes  for  his 
 
 people  shown  in  five  particulars  787 
 
 T              •                    ''^■ 
 Jesus  Christ,  the  good  Samaritan    .        .  304 
 His  saints  and  angels  rejoice 
 at  the  conversion  ot  one 
 sinner    .         .         .  365 
 Jews,  have  bread  enough  and  to  spare      '.  390 
 had  not  content  with  their  money  re- 
 jected         5Q3 
 
 the  great  love  of  God  to  them        '.  543 
 their  horrid  sin  and  ingratitude  and 
 the  cause  of  their  rum  ibid 
 
 Jewish,  church-state  let  out  to  husband- 
 T    ^-o  J      '"^°-  '■  *■  Priests  and  Levites  466 
 J  ustifaed,  no  man  actually  justified,  but  he 
 
 is  also  sanctffied   .  547 
 
 Justification,  alone  of  God's  grace  through 
 Christ,  shown  in  twelve 
 particulars        .        .  739 
 
 Joy,  what  it  is  to  enter  into  the  joy  of  the 
 
 Lord    ....  707 
 
 day  of  death  day  of  abeliever'sjoy,  why  ?  842 
 
 K. 
 
 Knowledge,  the  necessity  of  the  true  know- 
 ledge of  Christ's  person     .  179 
 the  nature  of  the  true  know- 
 ledge of  Christ  .         .         .215 
 of  Jesus  Christ,  no  attaining  to 
 but  by  revelation        .        .713 
 3  m 
 
Kisses,  of  God  to   sinners,   -n-liat  meant 
 
 thereby,  five  sorts    .         .        •  i>J* 
 when  Christ  may  be  said  to  kiss  his 
 
 spouse     .         .         ■        •        •  °^° 
 when  believers  may  be  said  to  kiss 
 
 the  Sou i]"5 
 
 Kindness,  of  God  to  returning  sinners      .  Wi 
 Kingdom,  of  heaven,  what,  and  to  what 
 
 likened        .        •         •        ■  fl 
 
 what  meant  by  it  .         •  «** 
 
 what  meant  by  taking  it  away      4b8 
 
 in  what  sense  it  may  be  taken 
 
 from  people      .        •        •        •  '^9° 
 
 Know,  what  meant  by  Christ's  saymg  "  1 
 
 know  you  not,"         .        •        .  uJy 
 
 12 
 
 Light,  the  various  acceptations  of  it  .  56 
 saints  thelightof  the  world,  and  why  57 
 what  meant  by  their  makmg  light  of 
 
 the  offers  of  Clirist     .         .        .  5-Ij 
 what  it  is  to  make  light  of  Christ, 
 
 opened  in  five  things  .         -/MJ 
 
 what  it  is  that  sinners  make  light  ol  oiu 
 the  great  evil  and  danger  of  making 
 
 light  of  Gospel  grace         .         .61'! 
 
 from  whence  it  is  that  sinners  make 
 
 light  of  Christ  .         .        •         •  ^1? 
 
 Leaven,  theWordof  God,  why  compared  to  251 
 
 Law,  it  yields  no  relief  to  smners     .         .did 
 
 Letting,  the  vineyard  to  husbandmen  ex- 
 
 plained fl^ 
 
 who  the  husbandmen  are    .        ■  4/u 
 Life    of  a  Christian  singular  and  upright  407 
 '  to  what  end  and  motives  to  press  on  4U8 
 Love   of  God  to  lost  sinners,  set  out  by 
 many  human  actions  of  a  natural 
 
 fatlier ^^^ 
 
 of  Christ,  greatand  wonderful,  shown 
 
 in  twelve  particulars  .  •  •  5bi 
 the  many  ways  Christ  discovers  his 
 
 love  to  his  chosen  .  .  •  o5|J 
 Loss,  of  the  Gospel  the  greatest  .  •  4J/ 
 because  the  greatest  treasure,  bless- 
 
 Lost,  sinners  cannot  go  to  God  of  them- 
 selves, proved  by  divers  scriptures 
 and  five  very  forcible  arguments  .55b 
 Lamps,  an  external  profession  compared  to 
 
 a  lamp  in  seven  things  .  •  b5d 
 what  use  the  Jews  made  of  lamps  6o4 
 what   meant   by  trimming   their 
 
 lamps.  .      .  •.       ■.■'^'^ 
 
 motives  toexciteChristiansto  trim 
 
 theirs  .  .         .         •         ■  lom 
 
 of  hypocrites  willfirstor  last  goout  680 
 
 the  s'n-ns  of  such  whose  lamps  are 
 
 goiigout        .         .        •         -681 
 
 Lord,  what  it  denotes      .        .        •         ■  '"■'' 
 
 Christ,  Lord  of  all     .        •        ■  m  , 
 
 M. 
 Mountains  and  hills,  what  meant  by  them      9 
 self-righteous     persons,    how 
 like    ...         •        -"Did- 
 
 sins  like        •      .••.,•     ■'-" 
 devils  likemountains in  Christ  s 
 
 way  .         .         •         ■  ,  •  >■ 
 lofty  imaginations   and    high 
 thoughts  like      .         ■         -12 
 
 Movmtains,  proud  and  haughty  monarchs 
 of  the  earth  that  Christ  will 
 briug  low  .  .  ■  .• 
 many  mountains  of  difficulty  m 
 the  sinner's  way  to  eternal  life 
 and  how  Christ  removes  theml4 
 Merchants,  Christians  compared  to  them, 
 
 shown  in  many  particulars  .  ibJ 
 spiritual  merchandize  the  best  170 
 Ministers,  to  sleep  or  be  remiss  in  their 
 
 works  dangerous  .        ■  ^^-f 
 
 their  using  of  not es  justified    .  2hl 
 why  called  householders  .  ibiQ- 
 
 wherein  their  faithfubiess  con- 
 sists    .        ■        •        •        ■ 
 their  dignity  and  qualifications  263 
 the  great  charge  committed  to 
 
 them  .         .        •        ,-        •ibi'i- 
 why  they  should  be  well  lur- 
 
 mshed  with  spiritual  riches  .  264 
 with    what    knowlcd^    they 
 
 should  feed  the  people .         •  267 
 their  cMculty    to    please    aU 
 
 men    .         .        ■         •        •  ^'■' 
 their  preaching  compared  to  an 
 
 instrument  of  music     .         •  280 
 marks  to  know  which  are  true    412 
 spiritual  builders  .         .        ■  473 
 their  work  arduous  and  difii- 
 cult,  havmg  old  buildings  to 
 pull  down,  rubbish  to  remove, 
 hewing  and  squaring  to  per- 
 form, &c .  .        .        •  474 
 ought  to  be  skilful  workmen, 
 m  order  to  know  the  funda- 
 mentals   of    their  buildin 
 and  how  fitly  to  frame  it 
 Christ's  servants      . 
 or  a  Pastor  of  no  more  than 
 
 one  church  .        .        •        ■  iDid. 
 stewards,   and  what  they  are 
 
 entrusted  with     .        .        .  imd- 
 two  sorts  in  the  church  .  ibid, 
 
 human  learning  neither  quab- 
 
 fies  nor  authorizes  men  to  be.  636 
 
 a  twofold  call  to  the  ministry  .  ibid. 
 
 Mustard-seed,  Gospel  church  compared  to 
 
 it  .... 
 
 faith  like  a  grain  of  . 
 
 Man   in  his  fallen  state,  little  worth      _    . 
 
 Marks,  both  to  sinners  and  saints,  of  being 
 
 come  to  and  feeding  on  Christ  . 
 
 to  know  who  are  Christ's  sheep 
 
 and  who  are  not  .     .        _• 
 to  try  whether  built  on  Christ      . 
 of  a  true  and  faithful  servant  of 
 Christ   and    the  improvement 
 thereof        .  vo-    u    • 
 
 Marlorat's,  reconciliation  of  a  difficulty  in 
 Scripture    .        •        •        ■ 
 Marvellous,  Christ  being  laid  as  a  Foun- 
 dation a  marvellous  work  . 
 Mercy,  of  Christ  towards  sinners,  great 
 and  infinite       .        .        ■        • 
 an  act  of  God's  sovereignty 
 showed,  refers  to  persons  m  mis- 
 ery though  grace  may  not. 
 and  grace  of  God  pardonmg  smners 
 through  Christ,  wonderful. 
 Method  God  takes  in  pardoning  a  sinner 
 
 475 
 ,  635 
 
 239 
 240 
 373 
 
 413 
 
 353 
 
 481 
 
 514 
 
 467 
 
 490 
 
 315 
 538 
 
 739 
 
 743 
 
899 
 
 TAOE 
 
 Motives,  to  press  the  seeking  for  grace  .  297 
 to  beware  of  siu  .  .  .312 
 to  siuuers  to  return  to  Clirist  .  339 
 to  press  after  Christ's  righteous- 
 ness .  .  .  .  •  402 
 to  press  the  prizing  of  spiritual 
 
 hfe 433 
 
 Mistakes  in  many  iu  returning  to  God    .  33S 
 Marriage,  of  the  King's  Son,  what  meant 
 
 by  it     .        .        .  .  544 
 
 who  the  persons  are  that  are  in- 
 vited to  this  marriage  feast  .  ibid, 
 what   the  marriage  feast  doth 
 
 import  or  eomprehoud  .        .  550 
 it  is  the  true  and  only  interest 
 of  sirmers  to  accept  of  this 
 gracious  invitation,  and  come 
 to  the  marriage  feast     .        .  553 
 what  Christ  must  do  in  order 
 
 to  marry  His  elect       .  649 
 
 what  kind  of   day  the  saints' 
 marriage  day  with  Clirist  will 
 
 be      " G5S 
 
 Mammon    of    unrighteousness,    wliy    so 
 
 called     ' S12 
 
 Men  wicked,  thrive  in  this  world     .        .  272 
 what  thoughts  they  are  fill- 
 ed with  .         .        .         .273 
 what  they  look  upon  to  be 
 
 their  good  .  .  .  ibid, 
 the  choice  of  .  .  .  277 
 what  things  they  refuse  278 
 having  what  they  desire,  de- 
 part from  God,  .  .383 
 mad  or  beside  themselves, 
 
 and  its  application  .         .  3S9 
 they     wroug    and     injure 
 God's  elect  several  ways     .  447 
 
 N. 
 New,  the  heart  of  man  must  be  made  new 
 before  they  can  receive  the  new  wine 
 
 of  consolation 114 
 
 what  meant  by  things  new  and  old, 
 which  Ministers  suould  bring  out 
 
 P. 
 
 Parable,  what  a  parable  is       .        .        . 
 
 the  advantage  of  speaking  by     . 
 
 rules  how  to  know  parables  from 
 Scriptures  that  are  to  be  taken 
 literally  .... 
 
 why  our  Lord  spake  so  often 
 in 
 
 in   Luke    xvi    threefold,    and 
 
 , ibid. 
 379 
 
 434 
 
 of  their  treasury 209 
 
 Net,  the  preaching  of  the  Gospel  compar- 
 ed to      253 
 
 Necessity,  of  holiness,  union,  regeneration, 
 love,  &o,  in  oivder  to  com- 
 muuion  with  God 
 
 421 
 
 0 
 
 Oil,  the  Holy  Spirit  compared  to  .  .  .  321 
 grace  compared  to  oil  .  .  .  .  604 
 why  the  foolish  virgins  are  said  to  ask 
 
 oil  of  the  wise     .       .     .      .     •      .  680 
 no  sincere  Christian  can  part  with  any 
 
 oftbeirs 682 
 
 to  whom  we  must  go  to  buy      .       .  6S3 
 Objections,  of  such  as  think  they  want 
 
 many  good  things  answered      411 
 Open,  what  denoted  by  hypocrites  crying 
 
 "Lord,  Lord,  open  lo  us,"     .         .  698 
 why  the  foolish  virgins  are  so  bold 
 to  desire  the  opening  of  the  door       ibid. 
 
 sometimes   only  the   scope  and 
 design  of  them  to  be  opened   . 
 of  the  importunate  widow,  to  en- 
 courage frequent,    fervent  and 
 constant  prayer      .         .        .  ibid 
 of  the  householder,  the  design  and 
 scope  thereof     .     .         .         .  501 
 Presumption,  four  sorts  of  such  sinners   .     23 
 the  causes    and  nature    of 
 
 .it 27 
 
 signs    of   a   presumptuous 
 person    .        .        .        .ibid. 
 Persecution,  why  compared  to  the  scorch- 
 ing beams  of  the  sun   .        .  140 
 Pearl,  the  original  nature  and   uses  of 
 
 them 174 
 
 why  Christ  is  compared  to  a .        .  ibid. 
 Precious,  believers  a  choice  and  precious 
 people  proved 
 how  they  come  to  be  so 
 Preeiousness  of  Christ's  blood  compared 
 
 to  wine 
 Piping,  childi-en    piping  in  the   market- 
 place, what  it  means 
 Pastors,  dutj  to  take  care  of  the  souls 
 
 of  God's  children,  and  why 
 Pardon,  not  without  satisfaction 
 
 yet  freely  of  grace,  as  to  the  sin- 
 ner          
 
 of  sin  magnifies  God's  infinite 
 grace  showed  in  eighteen  parti- 
 culars 
 an  act  of  God's  free  grace,  how  .  74S 
 what  it  is  to  be  pardoned  .  .  747 
 the  efi'eets  of  it,  what  .  .  .  749 
 what  pardon  of  sin  frees  us  not 
 
 „     ,       ,    from 748 
 
 Pardoned  sinners  confess  their  suis,  and 
 
 •"'liy 395 
 
 greatly  love  God  and  why,  showed 
 in  si.\  things    .     .        .        .  748 
 person  is  for  ever  forgiven  both 
 sins  past,  present,  and  to  come   750 
 Penny,  what   it   was  the    labourers    re- 
 ceived      502 
 
 further  opened,  nature  of  the  Gos- 
 pel   509 
 
 Pence,  what  Ihe  two-pence  Christ  gives  to 
 
 the  host  may  deuote     .         .        .  325 
 Peace,  the  great  duty  of  Christians  and 
 
 why?       .        .        .        .        .297 
 directions  for  obtaining  it    .         .  300 
 motives  to  press  it       .        .        .  30S 
 Portion,  what    the    wicked    desire    and 
 
 have 3S3 
 
 Prodigal,  under  legal  darkness  and  bon- 
 dage       .        ,        .        .        .  39ai 
 3  M  2 
 
 220 
 22 
 
 322 
 279 
 
 327 
 459 
 
 742 
 
9UU 
 
 PAGK 
 
 Prodigal,  liis  arising,  what  ?    .        .        .393 
 his  shoes,  what  meant  thereby   .  407 
 Prayer  and    confession  the  effect  of  con- 
 viction     391 
 
 a  great  duty,  what  it  is  and  several 
 
 kinds 43G 
 
 parts  of  it.     What  intended  by 
 
 praying  always        .        .        .  437 
 a  branch  of  natural  religion  and 
 also  brought  under  divine  insti- 
 tution       .        .         ,        .        43 S 
 it  honors  aU  the  divine  attributes 
 
 of  God,  and  profits  the  soul      .  ibid, 
 it  glorifies  the  Father,  the  Son, 
 
 and  the  Holy  Spirit  .         .  440 
 
 very   profitable   to    the   soul,   in 
 that  it  helps  to  increase  faith, 
 evidence,  pardon,  &c.         .        ibid, 
 the  way  to  obtain  all  good  pro- 
 mised, to  escape  all  evil  threaten- 
 ed by  God,  or  intended  by  men 
 or  devils,  vo  have  fulness  of  joy, 
 and  everything  sanctified  to  us  .  441 
 how  it  must  be  performed  so  as  to 
 glorify  God  andbenefit  ourselves   443 
 to  watch  with  prayer,  the  Chris- 
 tian's duty  in  three  respects     .  444 
 what  we  should  pray  for,  a  short 
 summary  of  the  petitions  in  the 
 Lord's  prayer  .         .        .  ibid, 
 
 motives  to  constant  and  fervent 
 
 prayer                 .        .        .  445 
 Purgatory,  of^  Papists,   a  ridiculous  fic- 
 tion      454 
 
 Prophets,  God's  servants  whom  he  sent  to 
 the  Jewish  Church,  and  Jews 
 kiDed,  stoned,  &c.         .        .  467 
 Perseverance,  final,  the  effect  of  union  with 
 
 Christ        .        .         .        .  5»7 
 Physician,  Christ  an  able  and  skilful  one     316 
 Poor,  who  are  meant  by  the  poor,  maimed, 
 lialt  and  bUud,  that  are  invited  to 
 the  wedding       ....  624 
 how  they  came  to  be  so  .        .  ibid. 
 
 why  God  sends  His  servants  to  all 
 
 such  as  these      ....  625 
 why  God  suffers  some  of  His  peo- 
 ple to  be  so  in  seven  things         .  S23 
 how  poor  saints  may  be  supported 
 in  their  state      ....  824 
 Poverty,  by  what  means  God's  children 
 may  become  poor,showedin  sis 
 respects        ....  823 
 Power,  wherein  the  power  of  godliness 
 
 doth  consist.  .        .        .657 
 
 Presently,  why   simiers  should  presently 
 
 come  to  Jesus  Christ      .        .  623 
 Pharisees,  who  are  pharisaical  persons      .  790 
 hardly  brought   to  believe  in 
 
 Jesus  Christ,  why  ?      .         .  791 
 
 what  sort  of  people         .        .  859 
 
 a  most  devout  sect  .        .  790 
 
 Places,  what  meant  by  dry  places    .        .  764 
 
 Plants,  what  meant  by  plants  not  planted 
 
 by  the  Lord     .         .        .         .  804 
 God  plants  his  own  people  in  his 
 
 vineyard  showed,  also  how  ?      .  ibid, 
 what  kind  God's  are  .         .807 
 
 Planter,  why  God  is  called  a,  showed 
 
 in  eight  things  .        .        .  805 
 
 why   His  planting  shall  not  be 
 plucked  up  in  four  particulars  .  807 
 Possess,  how  saints  have  nothing  and  yet 
 
 possess  all  things   .        .        .  824 
 Pride  and  luxury  attend  earthly  riches  in 
 
 wicked  men      ....  821 
 Promise,  who  to  repent,  or  go  into  the 
 
 vineyard,  but  go  not         .  794 
 
 present,about  future  repentance, 
 seldom  end  in  real  performance, 
 
 why? 797 
 
 Profane  persons  sooner  repent,  than  self- 
 righteous  ones,  why  showed  in 
 four  things    ....  793 
 
 Qualifications   reqiured   of    God's    faith- 
 ful sei-vants  to  go  into  the 
 vineyard   ....  511 
 Questions,  proper  for  young  persons  to 
 
 ask  their  soids     .        .        .  532 
 why  Christ  will  put  this,  friend 
 bow  camest  thou  hither  not 
 having  on  the  wedding  gar- 
 ment   629 
 
 E, 
 
 Rough   ways  made  smooth,  what  meant 
 
 by  it 13 
 
 Root,  what  meant  by  it  .         .         .         .37 
 Christ  the  root  of  the  matter         .  809 
 Rooted,  plants  well  rooted  thnve,  showed 
 
 in  six  things  ....  ibid. 
 plants  well  rooted,  shall  not  be 
 rooted  up,  why       .         .         .  810 
 Righteousness,  of  the  Scribes  and  Phari- 
 sees, what  it  was  72 
 motives  to  take  us  off  from 
 
 trusting  in  our  own       .  6]  2 
 what  it  is  to  be  ready  for 
 the  Bridegi-oora's  coming, 
 
 showed  in  six  things  .  694 
 motives  to  be  ready  .  .  ibid, 
 all    God's    elect  shall  be 
 
 ready,  and  why  .  .  695 
 self-righteousness  hinders 
 some  from  coming  to 
 Christ.  .  .  .621 
 legal  and  Gospel  inherent 
 righteousuess  excluded 
 in  our  i  ustification  before 
 God      .        .^      .  870 
 
 Rock,  Christ  compared  to  it  in  nine  things     75 
 Riches,  the  evil  and  snares  that   attend 
 
 them .159 
 
 deceitfid,  and  what  they  deceive 
 
 us  of  .  .  .  .  .  160 
 how  riches  deceive  men,  and  who 
 
 are  deceived  by  them  .  .  101 
 of  Christ,  wherein  they  consist  .  177 
 Christ  very  rich,  and  in  what  his 
 
 riches  He.         .        ._       .       _.  564 
 how  it  appears  Christ  is  so  admi- 
 rably rich         ....  565 
 the  excellent  nature  of  his  riches     557 
 earthly  riches  dangerous  snares       Hil 
 
901 
 
 Riches,  rich  men  subject  to  abuse  what 
 thev  have,  showed  in  eight  par- 
 ticulars     821 
 
 Ripen,  as  wheat  ripens  for  the  harvest,  so 
 
 believers  for  heaven.        .        .  230 
 what  a  believer  should  do  to  ripen 
 
 for  heaven         ....  231 
 how   wicked  men    ripen  for  the 
 harvest  of  sorrow  and  eternal 
 
 bumings 232 
 
 Religion,  but  one,  the  diversity  of  opinions 
 
 about  it 530 
 
 Reasons,  why  some  iiud  so  little  consola- 
 tion in  Christ        .         .         .438 
 why  Christ  doth  seek  his  sheep  3'15 
 no  sure  guide  in  the  mystery 
 of  salvation  ....  494 
 Resolves,  to  return  to  God  onlv  the  pro- 
 duet  of  the  Holy  Ghost.         .  391 
 Reading   the  Holy  Scriptures  a  necessary 
 
 and  needful  work  .        .         .  46S 
 Reproof   for  such  as  mind  not  the  concerns 
 
 of  God's  house      ..         .         .471 
 motives  to  press  the  duty  .         .  472 
 Reproaches    and    sufferings    for     Christ 
 
 highly  to  be  prized.         .  530 
 Repentance,  a  sweet   doctrine  to   God's 
 chUdreD,  that  and  faith  twins, 
 great  blessings  accompany  it, 
 no  salvation  without  it,  dui- 
 ger  of  deferring  it        .        .  531 
 Reprobation,  as   an  act  of    God's   sove- 
 reignty, refers  to  ungodly 
 persons  ....  537 
 Right   hand  ana  ri"ht-eye  sin,  what         .  286 
 Ring,  its  usage  and  the  spiritual  applica- 
 tion   403 
 
 Ready,  what  meant  by  all  things  being 
 
 ready .     .    •     .         .         .         .599 
 what  those  things  are  which  are 
 
 now  ready ibid. 
 
 ChHst  will  come  upon  some  before 
 they  are    .         .         .        .        .  669 
 Rulers,  pastors  of  churches  are,  what  kind 
 
 showed  in  six  things  .     .         .  638 
 Reject,  God  rejects  all  self-righteous  per- 
 sons, why,  showed  in  five  things  .  612 
 Relations,  carnal  relations  cause  some  to 
 
 make  hght  of  Christ        .        .622 
 Resurrection   of  saints  the  effect  of  their 
 
 own  uuioii  with  Christ       .  588 
 Room,  though  many  come  to  the  marriage- 
 supper  yet  there  is  room  for  more 
 
 still        _.        .        .         .         .  625 
 that  there  is  yet  room,  what  it  de- 
 notes  ibid. 
 
 there  is  yet  room  for  sinners,  why 
 
 said,  yet  room  ....  620 
 how  lou"  there  will  be  room .        .  627 
 Reign,  the  wonderful  reigu  of  God's  grace 
 
 opened,  and  how  it  comes  to  reign  741 
 Ringleaders    to  sin,  or  such  that  entice 
 others  to  siu  shall  have  a 
 hot  hell,  why  .         .         .  841 
 Rule,  if  the  Scriptures  be  not  the  rule  of 
 our  faith  and  practice  God  hath 
 left  us  none  certain  at  ail..         .852 
 
 S. 
 Spiritualize,  natural  things,  how?     .         .      4 
 Sects,  three  religious  sects  amongst  the 
 
 Jews         .       '.        .        .        .35 
 Salt,  in  what  respect  the  saints  are  com- 
 pared to 53 
 
 the  Holy  Spirit  compared  thereto  .  286 
 Savoury  Christian,  his  characters      .  295 
 Saints,  come  out  of  the  wilderness,  and 
 
 why?  .  .  .  .  .334 
 and  angels   Christ's  friends  and 
 
 neighbours        ....  365 
 
 a  great  blessing  to  the  world        .    54 
 
 why  called  the  light  of  the  world  .     57 
 
 compared  to  stars         .        .        .  ibid. 
 
 Sayings,  of  Christ,  what  meant  by  it        .     73 
 
 what  it  is  to  hear  Christ's  and 
 
 what  meant  by  doing  them .     74 
 
 Sower,  Christ  one  ....  120 
 
 the    difference    between    Christ's 
 
 sowing  and  a  Minister's  .  .  122 
 Christ  sows  his  seed  three  manner 
 
 of  ways ibid. 
 
 preaching  of  the  Word  compared 
 to  sowing         ....  123 
 Seed,  why  the  word  compared  to  it  .  ibid. 
 
 Christ  sows  the  good  seed      .        .  218 
 how  the  seed  of  grace  springs  up  in 
 
 the  hearts  of  believers         .      -  .  801 
 why   sometimes   the    seed  of   the 
 Word  springs  not  up  presently  in 
 such  that  receive  it     .        .         .  803 
 Seek,    they  that  would  find  Christ  must 
 
 seek  Him,  and  where  .  .  184 
 when  Jesus  Christ  must  be  sought  .  196 
 how  Christ  must  be  sought  for  .  197 
 why  sinners  ought  to  seek  Jesus 
 
 Christ 200 
 
 Selling,  he  that  would  have  Christ  must 
 
 sell  all  he  hath        .         .        .202 
 Sea,  the  world  compared  to  it  in  thirteen 
 
 respects       .....  255 
 Storms,  signs  of  an  approaching  storm, 
 
 what  they  are  ...  258 
 
 Soul,    the  preciousness  of  it  .        .  267 
 
 wicked  men  provide  not  for  their  .  275 
 no  true  ease  nor  comfort  for  a  con- 
 demned one  ....  276 
 at  death  men's  souls  will  be  required 
 
 of  them ibid. 
 
 feeding  on  Christ  compared  to  feed- 
 ing on  the  fat  of  beasts      .        .416 
 satisfaction  only  in  God         .        .  387 
 Satan,  the  citizen  to  whom  the  prodigal 
 
 joined  himself  to  keep  swiue  .  384 
 his  service  a  base  service  .  .  386 
 a  formidable  enemy  showed  in  nine 
 
 particulars  ....  759 
 an  unclean  spirit  showed  in  four 
 
 respects 760 
 
 gone  out  of  a  man,  how         .        .  762 
 Salvation,  a  work  of  infinite  wisdom,  love, 
 
 and  power  ....  346 
 not  of  debt,  but  wholly  of  grace  510 
 a  great  mystery  proved  by  nine 
 arguments  ....  492 
 Sad  signs    of   approaching  jtdgment  to 
 
 this  nation  .        .        .  499 
 
902 
 
 Self-righteous,  left  in  the  wilderness,  and 
 
 why?       ....  833 
 Severity,   of  God  the  Father  in  punishing 
 His  Sou  vindicated,    and    the 
 Sociniau  tenet  detected         .  462 
 Sin,   its  horrid  nature  and  bitter  eifects 
 
 opened  .....  806 
 it  hath  wounded  all  the  affections  and 
 
 faculties  of  the  soul  .  .  .  310 
 though  secret,  yet  not  so  to  God  .  391 
 what  evil  it  hath  done  to  man  .  555 
 
 a  debt,  how?  .     _   .         .        .738 
 
 freely  forgiven  showed  in  twelve  par- 
 ticulars, how  our  debts  are  paid  and 
 ye^,  freely  pardoned  .         .  739 
 
 Sins,  which  occasiou  God's  removing  the 
 Gospel,  viz.,  unbelief,  apostaoy, 
 waut  of  love,  &o.,  .  .  .498 
 of  youth,  what  ?  .  .  .  .  532 
 Sinners,  compared  to  a  piece  of  silver  lost  371 
 carry  it  very  irreverently  to  God  3S2 
 great  wasters  of  their  suDstance.  384 
 dead,  in  what  respects  .  .  429 
 debtors  to  God,  several  ways  .  457 
 wh!t  kind  of  debtors  they  are  .  458 
 under  dismal  circumstances  .  ibid. 
 God  extends  mercy  to  the  worst  627 
 will  be  found  speechless  in  the 
 
 day  of  judgment     .         .         .  631 
 who  are  great  sinners  showed    .  746 
 Signs    of  a  person  being  healed  or  not 
 
 healed  of  a  plague  of  sin    .         .  319 
 of  life  in  a  som  born  again  .  431 
 
 Sheep,  which  went  astray  and  which  did, 
 
 various  opinions  about  it  .  330 
 
 Shoulders,    what  meant  by  Clu-ist's  .  331 
 
 Sons,   who  are  meant  by  the  two  sons, 
 
 Luke  XV 381 
 
 Souls    feeding  on  Christ,  why  compared 
 
 to  feeding  on  the  fat  of  beasts       .  416 
 Sufferings,    of  Christ   in  the  room  and 
 
 stead  of  sinners  .        .  416 
 
 Subjection,  to  God  as  a  Sovereign  from 
 
 the  law  of  creation        .        .541 
 Sovereignty,    of  God  showed  in  His  de- 
 crees     ....  536 
 God's  in  election        .         .  537 
 also  in  His  bestowing  special 
 and  all  common  favours 
 and  blessings  .         .        .  ibid. 
 His  providence  in  all  He 
 
 doth         .        .  .536 
 
 in  singling  out  of  some  per- 
 sons andnations  for  special 
 favour's  .         .         .         .  538 
 of  God,   reflects  not  upon 
 His  justice,  truth,  and  good- 
 ness      ....  539 
 why  God  acts  in  a  way  of 
 sovereignty    .        .        .  542 
 Spiritual,    idleness   (especially  in  young 
 ones)  observed  by  God  as  very 
 
 displeasing  .         .         .  517 
 
 joy,  tlie  nature  of  it        .        .  527 
 
 blessings  proceed  from  God's 
 
 sovereign  pleasure       .        .  539 
 
 State    of  men  in  the  world  threefold        .  538 
 
 into  what  state  Christ  brings  His 
 
 lost  sheep         ....  350 
 
 Servants,   all  men  are  Christ's,  professors 
 
 in  a  special  manner      .        .  702 
 what    goods    they   are    which 
 
 Christ  delivers  to  them         .  ibid. 
 His  own  domestic  servants  are 
 entrusted  with  His  own  most 
 choice  treasure     .         .         .  718 
 a  faithful  servant  of  Christ  is 
 ready  to  produce  the  increase 
 as  well  as  the  principal  stock.  925 
 Wherein    they    improve    and 
 
 double  their  talents      .         .  726 
 they  shall  be  made  rulers  over 
 
 many  ....  727 
 
 the  wickedness  of  those  that 
 
 improve  not  their  talents      .  731 
 the  character  of  a  slothful  and 
 
 wicked  servant     .        .         .  648 
 motive  to  all  Christ's  servants 
 to  be  diligent  in  their  work  .  735 
 Sleep,  from  whence  it  ariseth,  the  saints 
 themselves  are  subject  to  it  and 
 
 slumber  .  .  .  670 
 
 signs  of  a  sleepy  frame  of  spirit     .'  671 
 The  difference  between  the  sleeping 
 of  a  hypocrite  and  true  Christian  672 
 the  danger  of  a  sleepy  state        .  ibid, 
 motives  to  believers  to  arouse  out 
 of  their  spiritual  sleep    .  .  673 
 
 Speechless,  sinners  will  be  in  the  great 
 
 day  ...  548 
 
 Spirit,  the  work  and  office  of  the  Holy 
 
 Spii-it     .  .  .  .590 
 
 Supper,  marriage  supper  .        .         .  550 
 
 Stewards,  who  are  the  faithful  of  Christ's 
 
 household      .  -  .  640 
 
 Saviour,   we   are  not  our   own,   because 
 saved  by  One,  substituted  in  our 
 stead  .  .  .763 
 
 Scriptures,   the   usefulness   of    the    holy 
 
 Scriptui'es  opened  .  .  846 
 
 of  divine  authority  largely 
 proved  in  seventeen  ai-gu- 
 ments         .  .  .  843 
 
 of  more  efficacy  to  bring  men 
 to  believe  than  any  other 
 pretended  means  or  ways 
 wliatsoever.  .  .853 
 
 how  tiiey  should  be  read         .  856 
 Steward   unjust,  wherein  commended  by 
 
 cm- Lord        .  .  .876 
 
 Strong  man,     Satan  such,    armed,    how 
 
 armed,  what  his  armour  .  753 
 Surety,    a    surety's    money    is    not    the 
 debtor's,    though    it  pays  his 
 debts  .  .  .  .738 
 
 Subdue,  Satan     .  .  .  .759 
 
 T. 
 
 Typical,  the  difference  between  typical  and 
 tropical  scriptures  showed  in  four 
 things     .....      1 
 Trees,  what  it  signifies  in  Scripture  •     36 
 
 what  meant  by  cutting  down  the  _ 
 trees  .         .         .         •         .ibid. 
 
 Try,  what  times  they  are  that  will  try  the 
 
 hopes  of  foolish  builders  .        .87 
 
903 
 
 9S 
 
 FAGK 
 
 Try,"  God  tries  believers  and  how     .        .  ibid. 
 Satan  tries  men's  hopes  .        .     88 
 
 the  world  tries  professors         .        .  ibid, 
 death  and  judgment  trying  times      .     89 
 Tower,  a  Christian  compared  to  a  man 
 ,  that  builds  a  tower  .        .         .97 
 
 why  the  spiritual  building  is  call- 
 ed a  tower        .... 
 they  that  build  this  tower  should 
 sit  down  and  account  the  cost, 
 and  why.  .        .        .        .'99 
 
 Thorns,  the  nature  of  thorny  ground        .152 
 cares  of  the  world  why  likened  to 
 
 thorns ibid. 
 
 Treasure,  Christ  and  the  blessings  of  the 
 Gospel  compared  to  treasure, 
 and  why       ....  210 
 the  nature  of  the  treasure  wliich 
 
 is  hid  in  the  field  of  the  Gospel  212 
 why  it  is  called  hid  treasure      .  214 
 why  a  believer  that  finds  this 
 treasure  rejoiceth .        .         .  215 
 Tliicves,  sin  and  Satau  those  that  strip, 
 
 wound,  and  half  kill  fallen  man  301 
 compared  to  the  worst       .        .  306 
 Terror,  to  sinners  .        .        .        \  347 
 
 True  joy  flows  from  grace       .        .        ".  429 
 Trial,  for  professors,  whether  they  are  spi- 
 ritually alive       .        .        .        .432 
 Trinity,  equal  glory  belongs  to  each  Per- 
 son therein,   being  equally  con- 
 cerned in  our  salvation    .         .  490 
 all  the  three  Persons  in  the  Tri- 
 nity concerned  in  bringing  about 
 the  soul's  union  with  Jesus  .      589 
 Talents,   those  Christ  gives  His  servants, 
 not  all  the  same  species  proved 
 
 by  seven  arguments        .         .  703 
 why  God  gives  His  best  talents 
 
 to  some  persons  only     .        .  708 
 God  is  just  though  he  gives  not 
 
 talents  to  aU  alike.        .        .  710 
 the  improvement  of  talents  the 
 same  nature  with  the  talents 
 themselves  ....  711 
 what  the  five  and  two  talents 
 
 arc  as  to  their  nature     .        .  720 
 what  meant  by  hiding  the  one 
 
 talent 721 
 
 from  whence '  it  is   some  hide 
 
 their  talent  ....  722 
 motives  to  excite  persons  not  to 
 
 hide  their  talents  .        .        .  723 
 ■what  talents   they    are    which 
 
 ought  to  be  improved   .        .  728 
 how  all  our  talents  ought  to  be 
 improved     ....  730 
 Tarrying,  what  time  Christ's  tarrying  may 
 
 refer  to    .     .        .        .  667 
 
 the  way  our  Lord  may  seem  to 
 tarry     .         .         .         .ibid,  694 
 Taste,  what   meant  bv  tasting  the  good 
 Word  of  God  and  powers  of  the 
 world  to  come   ....  665 
 Traders,  all  men  are,  and  have  talents  to 
 
 improve         .        .        .        .  713 
 a  parallel  between  temporal  and 
 spiritual    traders     in    eleven 
 things  .         .         .         .714 
 
 FAOE 
 
 Teachers,  who  are  true            .        .        .  637 
 or  Ministers,  of  two  sorts          •  ibid 
 God  doth  give  to  some  greater 
 and  more  excellent  talents  than 
 others 706 
 
 U. 
 
 Ungodly,  compared   to  swine,  and  what 
 meant  by  the  Prodigal's  feed- 
 ing swine      ....  387 
 Unworthiness,   no  bar  to  keep  from  Christ  393 
 the  sinner's  great     .        .  5S0 
 
 Union,  sixfold 422 
 
 with  Jesus  Christ,  twenty  glorious 
 
 effects  of  it  .  .  .  .  577 
 none  of  the  elect  are  actually  jus- 
 tified before  they  obtain  a  vital 
 union  with  Christ  proved  by 
 eight  arguments  .  .  .  580 
 communion  the  effect  of  with  Christ, 
 also     mutual  delight    in    the 
 
 same 579 
 
 Unjust  Judge,  his  actions   and    demean- 
 our to  the  poor  widow  im- 
 proved    .... 
 Unclean,  what    worse    in     spirits,     may 
 be  said  to  be  in  that  man  to 
 whom  Satan  retumeth  again  . 
 Undone,  sinners  naturally 
 
 how  it  came  to  pass  sinners  are 
 as  in  themselves. 
 
 435 
 
 768 
 867 
 
 869 
 
 V. 
 
 Valleys,  desponding  and  despairing  sin- 
 ners set  out  by        .        .        .9 
 man's  natural  state  like  a       ,        11 
 Various   dainties  in  that  food  God  pro- 
 vides for  suiners     .        .        .  521 
 Vanity   and  sin  of  youth  in  deferring  re- 
 pentance, and  closing  with  Christ  532 
 Victory   over  all  our  enemies  the  effect  of 
 
 the  soul's  union  with  Christ   .  586 
 Virgins,  wliy  saints  are   thus    compared 
 
 shown  in  eighteen  respects      .  646 
 Vessels,  the  elect  are  vessels  of  mercy  as 
 
 well  as  of  love  and  grace.        .  739 
 
 W. 
 
 Wheat,  the    saints     why    compared     to 
 
 wheat 46 
 
 what  meant  by  Christ's  gathering 
 
 his  wheat  into  his  gamer         .     47 
 God  win  have  the  wheat  and  tares 
 
 grow  together  in  this  world     .  259 
 believers    ripen  for  heaven   as 
 
 wheat  ripens  for  harvest         .  230 
 how  the  wheat  and  tares  shall 
 be  distinguished  at  harvest        235 
 Wise,  every  godly  man  is  a  wise  man 
 
 proved  .        .         .        .76 
 
 wherein  their  wisdom  doth    con- 
 sist ......    80 
 
 ■what  meant  by  wisdom,   or  being 
 truly  wise         ....  659 
 
 the  character  of  a  man  truly  -wise  .  600 
 
904 
 
 Wisdom,  great,  to  provide  for  the  future 
 
 time  proved  in  twelve  partieu- 
 
 lars      .        .        .        .        .817 
 
 War,  the  life  of  a  Christian  a  warfare      .  101 
 
 War,  they  that  enter  this  warfare,  ou^ht 
 
 first  to  sit  down  and  consult  with 
 
 himself ibid. 
 
 Wine,  the  consolations  of  God  compared  to 
 
 wine         ..... 
 
 Wicked,  Satan  called  the  wicked  one,  in 
 
 what  respects 
 
 men  a  base  sort  and  contemptible 
 
 people  .        .        , 
 
 Withering,  the  causes  of  spiritual  wither- 
 
 ings 
 
 the   evil  effects   of    spiritual 
 
 withering  .... 
 
 the  great  danger  and  fearful 
 
 state  of  withering  professors  145 
 sigus-of  a  withering  and  decay- 
 ing condition     .         .         .  147 
 means  to  prevent  withering   .  ibid. 
 Ways,  that  Christ  takes  in  seeking  and 
 
 carrying  home  lost  sinners         .  341 
 Weakness,  in  God  in  not  pardoning  with- 
 out a  satisfaction  answered 
 and  detected      .         .        .  463 
 Wild  oats  produce  a  lamentable  crop       .  527 
 WUdemess,  who  Christ  leaves  there        .  333 
 
 109 
 120 
 
 .  225 
 
 140 
 143 
 
 PAGE 
 
 Wounds,  inflicted  by  sin  of  a  dismal  na- 
 ture      311 
 
 Woeful  condition  of  lost  sinners  .  .  336 
 Work,  of  every  Christian,  as  Christ's 
 faithful  servant  in  his  particular 
 station  as,  (1)  Elder,  (2)  Dea-  . 
 cons,  (3)  Church  members,  mas- 
 ters of  families,  and  private 
 Christians  .         .         .  513 
 
 of  righteousness  done  by  Christ, 
 not  by  us,  He  our  Surety  .  739 
 
 World,  a  market   place  in  which  many 
 
 stand  idle        .         .         ;         .  519 
 a  wilderness,  and  why  ?        .        .  331 
 compared  to  mountains        .        .  333 
 Wants,  Christ  supplies  all  a  believer's      .  583 
 Witnesses,  the  many  that  will   come  in 
 against  sinners  in  the  day  of 
 judgment  .         .        .         ;  632 
 Walls,  how  the  Church  is  said  to  be  walled 
 
 about 776 
 
 Word,  how  the  word  of  God  should  be 
 
 heard 856 
 
 Y. 
 
 Youth,  a  special  time  to  accept  of  the  Gos- 
 pel.        .        .        .        .        .  516 
 
 their  indespensible  duty  to  be  listed 
 under  Christ's  banner,  and  the 
 special  advantage  thereof.         .  520 
 
THE  BONMAHON 
 
 ^nfnnt,  Cmhrnilienj,  ^riutrag,  null  Igririiltnrnl  Irljnab, 
 
 CO.   WATERrORD. 
 
 CiTV  Press,  1,  Long  Lane,  London,  June  30, 1855. 
 Having  recently  returned  from  a  visit  to  my  friend,  the  Rev.  D.  A.  Doudney,  at  Bon- 
 malioa,  it  has  occured  to  me  that  a  hrief  naiTative  of  what  I  saw  and  learnt,  during  my  sojourn, 
 might  prove  of  interest  to  the  friends  of  the  Bonmahon  Indusiriai,  Schools,  and  at  the  same 
 time,  be  productive  of  good  to  the  great  work  of  improvement  now  in  progress  there.  Under 
 this  impression,  I  ventui-e  to  relate,  in  a  plain  manner,  the  facts  which  came  withiu  my  observa- 
 tion, either  as  relates  to  the  Schools  themselves,  or  the  peculiar  cii-cumstanccs  out  of  which  they 
 have  ai-isen,  and  are  now  sui-rounded. 
 
 To  those  not  immediately  interested  in  such  a  matter,  a  visit][lo  Industrial  Schools,  in  one  of 
 the  wildest  regions  of  the  South  of  Ii'cland,  would  present  features  more  interesting  than  many- 
 remoter  and  more  celebrated  scenes ;  but  to  those  who  have  aided,  by  personal  endeavours  and 
 sacrifices,  a  work  so  eminently  in  accordance  with  the  teachiug  of  Him  who  said,  "  Suffer  little 
 children  to  come  unto  me,"  the  facts  of  the  case,  as  seen  by  a  visitor,  must,  I  think,  have  a  pe- 
 culiar and  pleasing  value. 
 
 I  left  London  on  Monday  morning.  May  26,  and  after  experiencing  the  usual  triid  of  a  pas- 
 sage from  Holyhead  to  Kingstown,  arrived  in  Dublin  the  same  evening.  On  Tuesday  morning 
 I  proceeded  by  railway  to  Waterford — a  journey  occupying  about  seven  hours.  A  pleasar.t  drive 
 of  two  hours  and  I  reached  Bonmahon.  On  entering  the  village  I  found  that  my  arrival  had  been 
 expected ;  I  saw  the  flag  waving  about  the  Printing  School,  and  the  lads  gave  me  an  Irish  welcome. 
 
 Bonmahon  is  a  retired,  out-of-the-way  nook  on  the  coast  of  the  county  of  Waterford.  It  is 
 built  irregularly,  in  the  bight  of  a  small  bay,  between  Tramore  on  the  east,  and  Duugarvan,  a 
 small  port  on  Dungarvan  Bay,  on  the  ^^'est.  The  sea  view  is  bold  and  open,  the  cliffs  rugged 
 and  picturesque.  To  the  south-east  lies  the  wide  expanse  of  St.  George's  Channel,  dotted  v.-ith 
 white  sails  in  the  distance,  and  with  rude  fishing-boats  near  the  shore.  The  village  itself  lies  in 
 a  valley  which  runs  down  by  a  sandy  slope  to  the  sea,  forming  a  magnificent  strand,  from  wliicb 
 rises,  at  the  distance  of  half  a  mile,  a  splendid  wall  of  dark  majestic  rocks,  Northward  the  val- 
 ley runs  back  from  the  village,  and  terminates  in  the  green  slopes  of  the  Comeragh  hills,  which 
 encloses  the  scene  on  the  laud-side  with  a  charming  panoramic  background.  The  hills  are  ten  or 
 twelve  miles  off,  but  to  rae  they  appeared  much  nearer. 
 
 Adjoining  the  village,  are  mines  of  Knockmahon  the  property  of  the  "ilining  Company  of 
 Ireland."  These  mines  are  noted  for  the  excellence  of  the  ore  which  they  furnish,  and  afford 
 the  chief  employment  of  the  inhabitants  of  Bonmahon,  which  is  strictly  a  mining  village.  The 
 name,  Bonmahon,  is  from  two  Irish  words,  signifying  the  heel oi  foot  of  the  river— Knockmahon 
 implying  the  hUl  of  the  river. 
 
 Though  the  land  is  barren,  and  the  constant  drift  of  sand  and  sea-spray  renders  farming 
 difficult,  all  the  elements  of  worldly  prosperity  are  to  be  found  here.  The  population  does  not 
 much  exceed  1500  souls  of  all  ages.  Amongst  these  the  mines  distribute  a  weekly  sum  of 
 £350  in  wages,  while  the  tillage  of  the  land  contributes  something  additional  to  the  common 
 resources  of  the  place.  A  weekly  expenditure  of  £350  in  so  small  a  village  shoidd  produce  far 
 more  comfort  than  is  visible  here  ;  ana  for  the  cause  of  the  destitution  and  vice  which  exists,  we 
 must  doubtless  look  to  that/io?r«-  which  has  desolated  so  many  of  the  fairest  portions  of  the  earth. 
 
 But  at  Bonmahon,  as  elsewhere  in  Ireland,  the  capability  for  something  better  exists,  as  my 
 recent  ^nsit  proved  to  my  satisfaction. 
 
 On  Wednesday  morning  I  visited  the  Schools.  There  are  five  of  these.  First,  the  Infant 
 School ;  second,  the  Embroidery  School ;  third,  the  Printing  School ;  fourth,  the  Agricultural 
 School ;  fifth  the  Parochial  School. 
 
 Each  of  the  Schools  is  conducted  in  a  separate  building,  situate  at  an  easy  distance  from  each 
 other,  and  all  presenting  a  pleasing  scene  ol  busy  life. 
 
 The  School  buildings  are  substantial  and  roomy.  There  is  the  Industrial  Printing  School, 
 with  its  five  young  women  emjjloyed  in  f  he  binding  department,  two  compositors,  five  pressmen, 
 fifteen  boys,  and  three  presses,  full  of  bustling  activity,  yet  as  orderly  and  business-like  as  a 
 London  Office. 
 
 The  Infant  School  interested  me  exceedingly.     It  was  a  pleasing  sight  to  see  fifty  infants  so 
 ■well  trained,  and  apparently  happy,  and  to  near  them  sing,  m  that  dark.  Popish  village — 
 '*  We  woD*t  give  up  the  Bible, 
 God's  holy  book  of  trnth,"  &c. 
 
 Now  comes  the  Embroidery  School.  Here  forty-seven  girls  are  taught  and  employed,  many 
 of  them  earning  Five  to  Eight  shillings  per  week,  and  producing  work  of  a  high  order  of  merit; 
 I  was  soon  convinced  that,  though  at  first  unable  to  thread,  or  even  to  hold  a  needle,  such  teach- 
 ing as  they  obtained  here  would  soon  enable  them  to  earn  their  bread  honourably,  wherever  there 
 future  lot  may  be  cast.  This  School,  conducted  bv  a  com])etent  Mistress,  is  under  the  immediate 
 superintendence  and  control  of  Mrs.  Doudnev.  In  the  same  building  is  opened  a  Bible  Depos- 
 itorv,  for  the  sale  of  Bibles  and  Testaments  at  a  reduced  price. 
 
 Having  had  some  experience  in  Printing  matters,  it  may  be  supposed  that  I  should  readily 
 detect  any  short -comings  in  the  mechamcal  arrangements  of  a  Printing  School.  The  intelli- 
 gent perseverance  iu  the  teaching  of  these  lads  is  well  rewarded  in  the  order  and  activity  of  the 
 
"  THE    BOXM.VIIOX    SCHOOLS,    CO.    WATEEFOED. 
 
 cstablishmcut — the  completeness  with  which  industry  and  skill  combine  theii'  forces  lor  the 
 production  of  a  noble  result,  afford  a  reflection  of  that  presiding  mind,  which  under  God's 
 blessing,  has  MTOun-ht  so  successfuly  in  the  projection  and  establishment  of  this  admirable 
 institution.  The  lads  are  very  skilful,  not  in  the  manual  labour  only,  but  in  those  departments 
 Avhich  require  judgment,  shrewdness,  and  care.  The  overseer  brought  a  proof-sheet  of  the 
 reprint  of  "  Keach's  Jlctaphors,"  which  had  been  read,  and  was  about  to  be  giveu  out  for  cor- 
 rection in  the  usual  way.  It  was  as  clean  and  perfect  as  the  work  of  any  ordinary  compositor, 
 thougii  the  production  of  boys  who,  but  a  short  time  previous,  had  neither  seen  printing-type  nor 
 press — such  is  the  change  etl'ected  by  cidture  and  kindness.  There  are  in  these  various  Schools  one 
 hundi'ed  and  fithy  youngpersons  whoenjoy  these  advantages,  and  thus  far  removed  from  the  debase- 
 ments of  poverty  and  a  vagaljond  life,  and  placed  in  a  position  to  acquire  useful  handicrafts. 
 
 Any  one  who  will  open  the  pages  of  De.  Gill's  Cummextary,  or  Aiibrose  .Seaele's 
 Chuec'h  of  God,  and  criticise  the  character  of  the  typography,  may  see  to  what  perfection  of 
 skill  the  hand  of  an  Irish  peasant  may  be  brought  under  ojijjurfKnih/  and  tuition.  Dr.  Gill's 
 work  contains  nearly  47,000,000  separate  letters,  covering  about  0,000  pages  of  close  and 
 beautifully  clear  letter-press.  Previous  to  the  12th  of  October,  1S.51,  when  tlie  only  suitable 
 building  came  into  the  possession  of  the  indefatigable  Curate  of  Moukslaud,  not  one  of  these 
 lads  had  seen  a  printing-type ;  yet  by  the  January  following,  they  had  produced  one  part,  of 
 about  2iD  pages  of  the  Commentary,  containing  1,  200,000  letters,  mixed  with  no  small  amount 
 of  Greek  aud  Hebrew  quotations — the  Bishop  of  Cashel  witnessing  the  printing  of  the  first 
 sheet.  Who  can  say  how  many  lads  were  rescued  from  the  dark  apprenticeship  of  vice  by  the 
 timely  opening  of  these  Schools  ? 
 
 On  Thursday  evening  I  attended  the  weekly  lecture,  held  in  the  building  used  for  the 
 Infant  School.  To  this  Tluu'sday  evening  lecture,  and  the  usual  Sunday  services,  all  the 
 children  are  free  to  attend,  though  it  is  a  rule,  essential  to  the  success  of  any  Protestant  move- 
 ment here,  that  they  should  not  be  requested  to  attend ;  nor  is  attendance  ever  made  a  condition  of 
 employ  me  nt.  A  little  incident  occurred  in  my  presence,  illustrative  of  the  poKey  of  such  a  course. 
 Due  of  the  guardians  of  the  poor,  meeting  Mr.  Doudney  and  myself  in  the  public  street,  mentioned 
 the  case  of  one  of  the  girls  belonging  to  the  Embroidery  School,  who,  having  become  a  dependent 
 on  the  parish  funds,  alleged  that  she  could  earn  five  shillings  a  week,  but,  having  rehised  to 
 attend  the  Protestant  services,  she  had  been  dismissed.  "  Oblige  me  by  going  over  to  the 
 School,  and  hear  the  reason  for  her  dismissal,  from  the  lips  of  the  mistress  herself,"  said  Mr. 
 
 Doudney.     "  No,"  said  ilr. ,  "  I  do  not  wish  that ;  your  word  is  sufficient  that  the  girl's 
 
 story  is  false."  Mr. at  last  consented  to  go  up  into  the  work-room  of  the  Embroidery  School. 
 
 Mr.  Doudney  at  once  put  the  question  to  the  whole  School :— "  Did  I,  or  Mrs.  Doudney,  at  any 
 time  ask  one  of  you  to  attend  auy  of  our  weekly  or  Sunday  services  ?"  A  universal  "  Ko  !" 
 was  the  response.  Again  Mr.  Doudney  put  the  same  question,  and  the  same  answer,  "  No !" 
 was  repeated  in  a  distinct,  truthful,  aud  unmistakeable  tone,  at  which  the  guardian  became  still 
 more  satisfied,  and  then  was  informed  of  the  real  cause  of  the  child's  dismissal,  viz.,  idleness, 
 unwillingness,  and  conduct  injurious  to  the  School  generally.  Such  is  the  ci'aft  of  babes  under 
 Popish  teaching  and  example  ! 
 
 It  was  with  much  pleasure  that  I  walked  over  the  grounds  of  the  Agricultural  School,  iu 
 company  with  my  friend,  the  Rev.  D.  A.  Doudney.  This  School  has  only  recently  commenced 
 operations,  and  the  land  at  present  in  a  preparatory  state.  The  object  of  the  School  is  to 
 teacli  practical  husbandry,  in  combination  with  a  sound  course  of  mental  training.  The  Boys 
 attend  four  hours  at  Iheir  lessons  iu-doors,  and  four  hours  are  spent  in  tillage.  They  are 
 taught  to  ridge,  furrow,  and  drain  the  land ;  learn  to  preserve  the  strength  of  the  soil,  and  to 
 adapt  the  crops  to  the  seasons,  &o.  Some  of  these  will  be  fitted  for  service  as  gardeners,  or  for 
 other  similar  capacities  ;  while  they  will  be  taught  to  eidtivate,  profitably,  the  patch  of  cottage 
 ground — an  art  here  at  present  comparatively  unknown  !  Indeed,  the  need  for  such  traiuuig  is 
 evident  enougli  in  the  wretched  aspect  of  the  land,  which  reealsto  one's  mind  the  painful  narratives 
 of  the  Times'  Commissioner.  The  soil  is  overgrown  with  weeds,  undraiued,  badly  ploughed,  and 
 jilauted  over  aud  over  again  with  potatoes,  till  from  utter  exhaustion,  it  literally  refuses  to  pro- 
 duce a  scanty  crop.  The  hedges  run  wild,  and  eat  up  large  tracts  of  land  with  briers  and  thorns, 
 while  ditches  are  suffered  to  roam  at  will,  for  want  of  slight  repairs  to  their  banks,  converting 
 fields  into  noxious  quagmires,  the  home  of  filtli,  fever,  and  vermin.  Manure  is  not  thought  of 
 till  they  are  about  to  quit  their  tenancies  ;  then  they  cover  the  land  with  sea- weed,  which  extracts 
 the  last  miserable  relic  of  its  strength,  and  ruins  it  completely  for  the  succeeding  tenant.  Barns, 
 cottages,  and  homesteads  fall  into  decay,  and  as  they  f<Jl  so  they  remain :  there  is  no  energy 
 to  repair,  no  desire  to  make  things  better.  Everywhere  one  sees  destitution,  spiritual  degreda- 
 tiou,  and  ruin — ruin  stalking  over  the  land,  and  before  wliieh  the  people  seem  perishing  from  the 
 5oil — perishing  of  bodily  and  spiritual  exhaustion.  The  aspect  of  the  laud,  the  broken  mud 
 walls,  the  stagnant,  fever-producing  pools,  the  wretched  crops  that  scarce  pay  the  labour  of  reap- 
 in",  aud  the  besotted  superstition  which  darkens  over  all,  speak  plainly  enough  of  tiie  nature 
 of  that  dark  shadow  under  which  Ireland  pines  and  witliers,  and  to  dispel  which  tliere  is  only 
 one  light  that  can  be  ctfectual — the  light  of  the  ^^'lorious  Gospel.  May  similar  blessings  attend 
 the  progress  of  the  Agricidtural  School  as  have  toUowcd  in  the  wake  of  the  Printing,  and  Em- 
 broidery, aud  Infaut  Schools,  already  established ! 
 
 On  'iluirsday  moruiug  the  montlily  packages  of  tlie  Gospel  Magazine  were  made  up,  and 
 despatched,  by  post,  to  tlie  Subscribers.  I  nave  heard,  with  pain,  the  frequent  complaints  of 
 friends  that  they  do  not  obtain  their  copies  until  many  days  after  the  time  when  they  shoidd  be 
 delivered.  Now'l  saw  and  understood  the  cause,  of  delay — another  oi  the  many  impediments  to 
 
TIIK    nOXMAUOS    SCnOOM,    en.    WATEnrOHD.  3 
 
 iudustrial  and  Protestant  progress  in  Ireland.  To  save  tlie  vill^c  postmaster  the  usnsl  labour 
 of  stamping,  and  the  messenger  the  aditional  labour  of  earryin^  a  large  number  of  JIagaziiies, 
 Mr.  Douduey  despatehed  them,  in  the  care  of  a  lad,  with  a  ionkey-cnrt,  direet  1o  KUnmclliomas 
 (a  distance  of  five  miles,)  tlie  post-town  of  the  district.  The  boy  relumed  after  having  delivered 
 his  parcel  of  stamped  Magazines,  and  the  question  was  asked  him,  "  Have  the  Magazines  gone 
 forward?"  "No  please,"  said  he,  "the  man  said  there  was  no  room  fo:  them  on  the  car,  but 
 they'll  go  to-morrow."  The  next  day  the  lad  was  sent  again,  and  returned  with  the  same  answer 
 — "  No  room  on  the  car — they'll  go  to-morrow."  From  day  to  day  this  is  repeated  ;  the  stamped 
 papers  lie  at  the  post-office,  du:iag  the  pleasure  of  Hibernian  caprice  ;  the  subscribers  waiting 
 in  anxious  expectancy,  annoyed  at  their  non-arrival,  while  the  Editor  has  to  bear  the  blame  for 
 unpunctuality.  Here  is  the  secret  of  the  delay — There  is  no  room  on  the  car  for  the  conveyance 
 of  Profestanism ! 
 
 I  left  Bonmahon  on  Friday  morning,  and  proceeded  from  Carrick-on-Suir  direct  for  home. 
 
 I  may  suitably  close  this  letter  with  a  few  remarks  on  the  nature  of  the  labour  in  which  Mr. 
 Doudney  is  engaged,  and  the  results  wliich,  up  to  this  time,  have  flowed  from  it. 
 
 It  may  truly  be  said  that  lie  found  this  place  a  desert,  and  has  made  it  a  garden.  Yet  he 
 owes  his  success,  under  God,  to  those  who  have  aided  him  by  sympathy  and  means.  The  in- 
 come arising  from  contributions  has,  up  to  this  time,  averaged  nearly  £300  per  annum ;  but  the 
 Schools  are  not  at  all— someof  them  cannot  be— self-supporting.  The  difBculties  of  instructing  a 
 rude  peasantry,  the  outlay  for  implements,  the  difficulty  of  finding  a  market  for  all  the  goods 
 produced,  tend  to  increase  the  expense  far  beyond  the  limit  of  production. 
 
 He  is,  moreover,  surrounded  by  adverse  influences.  Priests  terrify  the  parishioners  by  cursing 
 him  from  the  altar  ;  false  reports  are  in  constant  circulation : — Now  that  he  is  in  possession  of 
 untold  wealth — now  that  the  scheme  is  a  failure,  and  must  be  abandoned  for  want  of  funds.  He 
 is,  in  fact,  just  in  that  position  in  which  it  has  been  said  no  man  should  be  who  is  "  not  prepared 
 to  die  by  htiUel  or  bi/ferer." 
 
 The  feeling  of  party  jealousy,  which  pervades  all  classes  in  Ireland,  manifests  itself  with  ter- 
 rible m;ilignity  and  power  when  any,  however  laudable,  attempt  is  made  to  turn  back  the  tide  of 
 ruin  in  which  the  country  has  been  so  long  immersed.  Before  the  first  press  was  landed  at  Bon- 
 mahon, the  curse  of  the  priest  had  gone  forth,  and  the  people  had  ejaculated  "  Amen.".  But 
 when  the  first  portion  of  material  arrived,  a  storm  of  opposition  showed  itself;  the  country  around 
 was  alarmed,  and  the  altars  rang  with  expressions  of  bitter  and  unscrupulous  jealousy.  Eight- 
 and-forty  hours  had  not  elapsed  after  the  arrival  of  the  steamer  at  the  Quay  of  Waterford,  ere  the 
 so-called  liberal  newspaper  of  the  place  denounced  the  Industrial  School  as  a  proselytijig  scheme, 
 and  the  assistants  as  tjraggarts  and  scoundrels  !  The  inhabitants  were  cautioned  to  shun  it,  and 
 to  withhold  their  children  from  the  work  and  instrnctiou  offered  them.  Yet  the  cherished  igno- 
 rance of  the  Romish  Church  was  successfully  baffled,  aud  the  most  promising  scholars  of  the 
 Parochial  School,  and  afterwards  many  belonging^  to  the  National  or  Roman  Catholic  School, 
 were  initiated,  and  the  presses  were  set  gomg.  The  difficulties  which  the  friends  of  the  move- 
 ment anticipated  sunk  into  notliingness  before  the  real  difficulties  that  had  to  be  conquered. 
 Only  stout  hearts,  supported  by  hope  aud  faith,  could  have  performed  a  labour  such  as  this.  If 
 the  storm  without  raged  fiercely,  the  labour  within  doors  was  Indeed  no  trifling  task.  What  the 
 excellent  friend  of  Ragged  Schools  (Joseph  Payne)  said  of  the  ehildi-cn  received  into  London 
 Ragged  Schools,  applied  with  double  truth  to  these;  for  they  might  well  be  described  as  "pre- 
 cocious, and  ferocious,  and  mendacious,  and  capacious ;  and  odd  ni  attitude,  but  great  in  grati- 
 tude— always  tameable,  but  never  irreclaimable." 
 
 The  Schools  of  Bonmahon  have  been  established  a  period  of  nearly  four  years.  In  this  brief 
 space,  spite  of  obstacles,  the  presses  have  thrown  off  a  mass  of  soimd  works  of  so  high  an  order 
 of  typographical  excellence,  that  many  Loudon  houses  would  be  glad  to  point  to  them  as  speci- 
 mens of  their  vtork.  Those  acquainted  with  the  mechanical  details  of  the  printing  art,  will  best 
 know  how  to  appreciate  the  production  of  that  superb  Commentary  wliich,  while  it  is  an  imper- 
 ishable monument  to  thalearning,  laboui-,  and  piety  of  its  great  author,  Dr.  Gill,  is,  in  its  pre- 
 sent form,  a  noble  aud  enduring  proof  of  the  genius  of  Lish  peasant  boys,  when  brought  under 
 wise  and  kindly  instruction. 
 
 Of  this  great  work,  two  thousand  two  hundred  and  fifty  complete  sets,  or  thirteen  thousand 
 five  hundred  volumes,  were  produced  in  two  years  and  two  months.  Of  this  stock,  only  a  few 
 remain  on  hand,  and  there  is  little  or  no  probability  that  so  voluminous  a  work  will  be  again 
 reprinted,  at  least  for  another  half  centm-y.  Those  who  desire  copies  should  therefore  secure 
 them  forthwith. 
 
 The  great  Commentary  was  followed  by  a  reprint  of  two  thousand  five  hundred  copies  of 
 Dr.  Gilt's  Exposition  of  the  Canticles,  a  work  which  is  considered  to  be  the  author's  masterpiece 
 for  savour  and  power.  Following  this,  came  a  reprint  of  l)r.  Hinckcr's  Morning  and  Erening 
 Portions,  of  which  five  thousand  copies  were  completed  in  a  few  mouths.  Four-fifths  of  this 
 large  impression  have  been  sold  already.  Other  works  were  simidtaneously  put  in  progress,  and 
 the  presses  scut  forth  successively  an  edition  of  one  thousand  copies  of  a  reprint  of  the  Rer.  B. 
 Keaeh's  Key  to  Open  Scripture  Metaphors*  This  work  had  become  so  exceedingly  scarce,  that  the  edi- 
 tion was  sold  in  about  three  months,  and  orders  for  quantities  refused.  It  is  now  in  course  of 
 reprintin",  and  is  expected  to  be  ready  early  in  October.  One  thousand  copies  of  Hart's  Hymns 
 were  ready  immediately  after  the  completion  of  Reach's  Metaphors,  and  but  few  copies  of  the 
 Hymns  now  remain. 
 
 *  Kcr.  li.  Kcuch's  Espo^ilian  of  the  Parables  bu  since  bocD  publisbod. 
 
i  THE    SONMAHOJi    StHOOLS,    CO.    WATKRFORD. 
 
 Nest  came  the  print  of  two  thousand  copies  of  Atnbrose  Searle's  Church  of  God  (to  wliich  is 
 added  ChristianHusbandry),  a  choice  work  of  established  reputation.  An  edition  of  two  thou- 
 sand five  hundred  copies  of  Dr.  Gill's  Cause  of  God  and  Truth- — "  a  sterling  work,  that  plucks 
 up  by  the  roots  the  Arminian  heresy" — is  just  published,  and,  in  its  beauty  of  typography,  affords 
 a  pleasing  instance  of  the  capabilities  of  the  Irish  peasant  boys,  when  directed  to  definite  and 
 beneficial  purposes.  Since  November,  1852,  the  Gospel  Magazine  has  been  produced  at  Bon- 
 mahon.  The  Gospel  Cottage  Lecturer,  Dr.  Huicker's  Sermons  and  Tracts,  and  other  souud  and 
 valuable  works  are  in  progress ;  and  Bonmahon — all  shrouded  in  sin  and  darkness — now  shines 
 forth  among  neighbouring  sister  villages,  and  sends  into  many  comers  of  the  world  the  bright 
 rays  of  spiritual  truth. 
 
 But  though  so  much  has  been  done,  the  position  of  the  Projector  of  this  enterprise  is  by  no 
 means  free  from  anxieties  and  difficulty — he  has  about  one  hundred  and  fifty  mouths  to  feed  !  A 
 scheme  which  distributes  nearly  £1200  a-year  among  the  poor  of  a  remot^e  Irish  village,  often 
 taxes  its  Manager  severely  to  provide  the  necessary  means  of  support.  Yet,  if  the  sale  of 
 goods  is  slow,  Jlr.  Doudney  dares  not  discharge  superfluous  hands.  It  is  a  machine  which,  onee 
 set  going,  it  is  dangerous  to  stop.  In  this  district,  there  is  no  outside  sea  of  labour  into  which 
 the  hands  would  flow — seeking  employment  elsewhere,  as  in  any  of  the  large  towns  in  England. 
 Once  out  of  the  walls,  they  must  go  back  to  hereditary  vagrancy,  to  afford  real  grounds,  in  place 
 of  those  imaginary  ones,  out  of  which  the  Koraish  clergy  have  wrought  their  bitter  anathemas — 
 the  more  bitter  from  the  conviction  that  industry  and  enlightenment  are  the  death-blows  to  the 
 priestly  power  of  the  Papacy. 
 
 To  continue  the  scheme  in  its  present  or  increasing  success,  it  is  necessary  thai  a  market  should  be 
 found  for  the  goods  produced.  There  are  few  who  cannot  purchase,  or  who  do  not  purchase.  Books 
 and  Embroidery.  The  lady  friends  have  so  often  shown  their  earnestness  in  the  support,  that  it 
 may  be  superfluous  in  me  to  call  their  attention  again  to  the  fact,  that  the  ready  sale  of  the 
 needlework  is  vastly  beneficial,  and  promotive  of  the  welfare  of  those  humble  but  useful  Irish 
 children  who  produce  it. 
 
 The  sale  of  the  work  pr-oduced,  is,  of  course,  the  primary  source  of  income ;  but  the 
 Schools  are  not  yet  self-supporting,  and  therefore  contributions  are  respectfully  solicited, 
 both  from  friends  who  have  not  hitherto  subscribed,  and  from  those  who  have  already  so 
 liberally  assisted. 
 
 Though  priestly  influences  work  in  opposition,  though  they  dread  the  spread  of  that  light 
 which  litinds  and  confuses  them,  there  is  little  fear  that  this  good  work  will  come  to  a  pause. 
 Glad  hearts  and  ready  hands  have  helped,  so  far,  the  energy  of  the  Promoter,  who  started  the 
 enterprise  at  his  own  risk  and  peril ;  such  hands  and  hearts  are  as  vigorous  as  ever ;  the  band  of 
 instructors  are  sti'ongly  knit  together  with  their  hearts  in  the  work,  and  with  God's  blessing  on 
 all  their  efforts,  we  may  look  forward  to  the  realization,  at  the  lone  village  of  Bonmahon,  of  the 
 conversion  of  the  thriftless,  the  untaught,  and  the  spiritually  benighted,  to  a  knowledge  of  the 
 amenities   of  civilization,  and  the  blessing  of  the  Gospel. 
 
 My  letter  has  already  run  beyond  the  limit — I  wiU  therefore  subscribe  myself, 
 Your's  faitlifuUy, 
 
 WILLIAM  HILL  COLLINGRIDGE. 
 
 Price  £3  ISs.,  six  royal  8vo.  vols.,  cloth,  of  1000  pages  each,  and  Portrait  of  the  Author  (the 
 
 Old  Testament  may  be  had  separately,  4  vols.,  price  £2  12s.) ;   calf,  5s.  per  vol.  extra. 
 
 An  Exposition  of  the  Holy  Bible  ;  by  John  Gill,  D.  D.,  containing 
 
 the  Old  and  New  Testaments.  In  the  former  are  recorded,  the  Origin  of  Mankind,  of  the  seve- 
 ral Nations  of  the  world,  and  of  the  Jewish  nation  in  particular ;  the  lives  of  the  Patriarchs  of 
 Israel  :  the  Journey  of  that  People  from  Egjpt  to  the  land  of  Canaan,  and  then-  settlement  in 
 that  land :  their  Laws,  Moral,  Ceremonial,  and  Judicial ;  their  Government  and  state  under 
 judges  and  kings  ;  their  several  Captivities,  and  their  Sacred  Books  of  Devotion ;  in  the  expo- 
 sition of  which  it  is  attempted  to  give  an  account  of  their  several  Books,  and  the  Writers  of 
 them ;  a  summary  of  each  Chapter,  and  the  genuine  sense  of  each  Verse ;  and,  tliroughout 
 the  whole,  the  Original  Text,  and  the  Versions  of  it,  are  inspected  and  compared  ;  Interpreta- 
 tion of  the  best  Notes,  both  Jewish  and  Christian,  consulted ;  Difficult  Passages  at  large  ex- 
 plained ;  Seeming  Contradictions  reconciled ;  and  various  passages  illustrated  and  confirmed,  by 
 testimonies  of  writers,  'as  well  Gentile  as  Jewish.  In  the  New  Testament,  the  Doctrinal  and 
 Practical  Truths  are  set  in  a  plain  and  easy  light;  and  whatever  is  material  in  the  various  read- 
 ings and  several  Oriental  Versions  is  observed.  The  whole  Illustrated  with  Notes,  taken  from 
 the  most  ancient  Jewish  writings. 
 
 *jii*  This  work  contains  nearly  47,000,000  letters,  and  was  composed,  or  put  in  type,  by  a 
 little  band  of  Irish  lads. 
 
 It  is  clearly  and  beautifully  printed  in  Royol  octavo,  and  will,  when  completed,  form  a  very  handsome 
 edition. — Earthen  Vessel. 
 
 It  is  elegantly  printed — good  paper.... Z(o»'.s  Cusiet. 
 
 We  have  no  hesitation  in  saying,  that  it  will  bear  comparison  with  any  of  the  beautifully-printed  books  of 
 the  day  ;  and  when  we  consider  the  deeply-interesting  eirciirastances  connected  with  the  Irish  nativity  of 
 the  work,  our  hearts  are  wholly  rejoiced.  We  see  here  a  beautiful  instance,  redeemed  from  the  darkness,  of 
 the  singular  capacity  of  the  human  family  to  wait  at  the  posts  of  learning,  and  become — not  the  ravens  of 
 Israel— but  the  honoured  instruments  of  telegraphing  the  truth.     Wherefore,  let  ns  not  fear  to  take  childrun 
 
TIIK    BONJLVUON    SCHOOLS,    CO.    WATEEFOHD.  3 
 
 by  the  hand,  for  we  know  not  what  they  can  do ;  but  rather  let  as  derive  a  lesson  from  the  wild  sea-washed 
 village  of  Bonmahon.  The  Work  is  worthy  of  the  Publisher,  the  Printer,  and  the  Purchaser — Pot  of  Manna. 
 The  republication  of  Dr.  Gill's  Commentary  of  itself  constitutes  quite  an  epoch  in  the  history  of  literature  ; 
 there  are  circumstances  connected  with  this  new  ediViou  which  invest  it  with  peculiar  interest ;  they  are  such 
 as  prove  the  projector  to  be  possessed  of  marvellous  fortitude,  patience,  and  perseverance. -5/Ji/'(7Ko/  Mar/azine, 
 For  a  sound,  consistent,  Scriptural  Exposition  of  the  word  of  God,  no  Commentary,  we  believe,  in  any 
 language  can  be  compared  with  Dr.  Gill's. — The  Editor  of  the  present  edition  has,  in  the  face  of  most 
 arduous  and  numerous  ditEculties,  been  favoured  with  health,  strength,  and  perseverance,  to  surmount  them 
 all,  and  to  bring  his  laborious  undertaking  to  a  successful  termination. —  Gospel  Standard,  third  notice. 
 
 A  scheme  noble  in  iuteution — admirable  in  principle — and  worthy  of  imitation,  is  the  Industrial  Prin- 
 ting School.  Distant  from  any  immediate  scource  of  supplies,  and  raw  Irish  Lads  for  his  assistants,  the 
 productions  of  his  press  are  lasting  records  of  his  Christian  pcrseverauce.  First  and  foremost  was  a  splen- 
 did edition  of  Gill's  Commentary  on  the  Bible,  and  latterly  a  complete  and  well-printed  edition  of  Haw- 
 ker's Morning  and  Evening  Portions,  and  Hart's  Hymn's. — Zion's  Trumpet. 
 
 In  the  Match  Number  of  our  Magazine  during  the  past  year  we  welcomed  the  appearance  of  the  first 
 part  of  (his  well-known  and  incomparable  Esp-bition  of  the  Holy  Bible.  We  then  stated  that  in  the 
 present  day,  when  the  great  principles  advocated  by  the  renowned  John  Gill  are,  to  a  great  extent,  cashiered 
 and  denounced,  it  has  been  a  matter  of  deep  regret  that  the  expeosiveness  of  his  invaluable  Commentary, 
 and  the  scarcity  of  the  work,  should  render  it  impossible  that  vast  numbers  of  ministers  and  others,  who 
 revere  the  memory,  and  appreciate  the  writings  of  Dr.  Gill,  should  be  in  possession  of  so  rich  a  treasure. 
 The  ditSculties,  however,  which  have  prevented  a  more  general  acquaintance  with  this  great  work  are  about 
 to  disappear.  The  desideratum  will  be  supplied  in  the  completion  of  the  present  correct  and  handsome 
 edition  of  the  entire  Commentary,  at  a  cost  which  will  place  it  within  the  reach  of  most  of  those 
 whose  limited  means  have  hitherto  precluded  the  hope  of  such  an  acquisition  to  their  libraries. 
 In  noticing  the  completion  of  the  project,  we  cannot  but  rejoice  that  the  worthy  Editor  has  been  enabled 
 to  overcome  the  great  and  apparently  insurmountable  difficulties  which  at  times  threatened  his  work. 
 That,  situated  in  a  wild  district  of  Ireland,  and  with  the  help  of  but  little  manual  assistance,  he  should 
 have  been  enabled  to  give  to  raw  and  ignorant  Irish  Lads  such  a  knowledge  of  the  printing  art  as  enabled 
 him  to  issue  in  the  space  of  a  few  months,  a  six-volume  work  of  near  1,000  pages  each,  reflects  the  high-. 
 est  credit  upon  the  zeal,  industry,  and  devotedness  which  he  has  displayed  on  behalf  of  those  residing 
 in  his  district,  who  had  been  previously  neglected  and  forsaken.  Even  did  our  limited  space  admit  of  a 
 lengthened  notice  of  this  valuable  work,  the  Esposition  is  too  well  known,  and  too  highly  appreciated  by 
 all  who  love  the  distinguishing  truths  of  which  the  learned  Gill  was  so  able  an  advocate,  to  render  such  a 
 notice  necessary.  We  must  therefore  content  ourselves  with  giving  the  work  our  warmest  commendation, 
 and  trust  that  many  ministers  and  heads  of  families  will  avail  themselves  of  the  opportunity  to  become 
 possessed  of  this  valuable  work.  The  whole  six  volumes  bound  in  cloth,  may  be  procured  for  £3  I83 
 —Yet  there  are,  doubtless,  many  devoted  and  faithful  ministers  in  our  churt;hes  who  would  rejoice  in  the 
 possession  of  such  a  work  as  Dr.  Gill's  Commentary,  but  whose  limited  means  preclude  the  possibility  of 
 their  becoming  themselves  the  purchasers  of  it.  Surely  there  are  to  be  found  many  in  their  several  churches 
 who  might  be  found  willing — by  a  contribution  to  a  special  fund  for  that  purpose — to  present  this  Exposi- 
 tion of  the  Holy  Bible  to  their  beloved  Pastor  as  a  testimony  of  their  friendship  and  esteem.  We  trust  the 
 suggestion  here  thrown  out  will  be  cordially  taken  up,  as  we  are  confident  that  the  people  themselves 
 would  reap  the  advantages  of  such  an  act  of  kindness  and  respect,  from  the  increased  light  and  knowledge 
 which  under  the  gniding  influences  of  the  Holy  Spirit,  the  study  of  a  work  of  this  nature  would  enable 
 their  Pastor  to  bring  before  them,  in  his  frequent  exnositions  of  diviue  truth  in  their  midst. —  Gospel 
 Herald,  Juhj,  1853." 
 
 We  are  glad  to  see  a  new  edition  of  Gill's  Commentary,  and  our  pleasure  is  enhanced  by  the  manner  in 
 which  the  one  now  under  notice,  has  been  produced.  The  purchaser  of  this  work  will  be  indirectly  contri- 
 buting to  the  advancement  of  the  social  and  religious  welfare  of  the  sister  isle.  We  sincerely  rejoice  ia 
 the  labours  of  Mr.  Douduey,  and  trust  he  may  long  be  spared,  and  be  rendered  still  more  signally  useful- 
 Gill's  general  learning  was  of  the  highest  order.  In  the  languages,  in  the  writings  of  the  fathers,  in 
 ecclesiastical  history,  in  pagan  literature,  and  in  Christian  theology,  his  attainments  were  stupendous.  *  * 
 His  Commentary  remains  in  our  opinion,  a  monument  of  solid  learning,  of  indefatigable  laboriousness,  and 
 of  fervent  piety  :  a  becoming  tribute,  in  short,  to  that  holy  volume,  the  meaning  of  which  it  is  iutended  to 
 illustrate.—  Primitive  Church  Magazine. 
 
 We  have  previously  noticed  the  appearance  of  the  preceding  volume  of  Ihis  extraordinary  production  ; 
 we  do  not  merely  mean  extraordinary  in  its  literature,  its  piety,  its  acumen,  its  industry,  and  its  research  ; 
 those  qualities  of  the  invaluable  Commentary  of  Dr.  Gill  arc  generally  known  ;  but  for  the  circumstances 
 of  its  projection,  its  executiou,  the  excellence  of  its  mechanical  workmanship,  and  in  its  wonderful  accu- 
 racy. 'Those  technically  acquainted  with  the  many  accessories  necessary  to  the  well-printing  of  a  voluminona 
 work  like  the  present,  containing  numerous  placita,  references,  marginal  notes,  and  Latin,  Greek, 
 and  Hebrew  quotations,  even  in  places  where  competent  workmen  and  all  the  needful  appliances  are  avail- 
 able, will  wonder  most  that  in  a  wild  village  of  the  Irish  sea-shore,  by  the  hands  of  the  village  boys, 
 through  the  energy  of  a  village  Curate,  such  a  work  should  be  produced.  Each  succeeding  volume  increases 
 our  ailmiratiou  of  the  perseverance  and  faithfulness  of  the  Rev.  D.  A.  Dondney,  to  whose  exertions  tha 
 foundation  of  the  Bonmahon  Printing  School,  and  this  extensive  work  owe  their  origin.  That  the  Rev. 
 Gentleman's  endeavours  to  diffuse  Gospel  light  in  the  moral  wilderness  in  which  his  lot  is  cast,  and  that 
 health  and  strength  may  be  given  him  for  the  labour  of  love  in  which  he  has  engaged,  raustbe  the  wish  of 
 all  who  desire  to  see  enlightenment  and  faith  spread  in  the  dark  regions  of  Romish  idolatry  and  super- 
 stition.— Morning  Advertiser,  July,  18,  1853. 
 
 On  Monday,  the  6th  of  February,  a  purse  of  one  hundred  and  fifty  sovereigns,  and  a  silver  tea-and-coffee 
 service,  were  presented  to  the  Rev.  D.  A.  Dondney,  upon  the  completion  of  the  printing  of  Dr.  Gilt's  Com- 
 mentary on  the  Holy  Scny)<Kr«j,  at  the  Bonmahon  Industrial  Printing  School,  Waterford,  Ireland.  The 
 whole  of  these  six  large  volumes  were  set  np  and  printed  by  '  raw  Irish  lads,'  who,  two  years  ago,  had 
 BevBT  seen  a  printing  type— Gospel  Eerald,  March,  1853. 
 
6  THE   BOXMAHON    SCHOOLS,    CO.    WATERFOHD. 
 
 Price  6s.,  Eoyal  8vo.,  cloth ;  grained  calf,  10s.  6d.,  and  Portrait  of  tlie  Author,  uniform  with 
 "  Dr.  Gill's  Commentary,"  ^if  bound  up  with  Dr.  Gill's  "  Cause  of  God  and  Truth,'' 
 1  vol.,  cloth,  10s.  Od. ;  calf  grained,  5s.  extra). 
 
 Dr.  Gill's  Exposition  of  the  Book  of  Solomon's  Song  commonly 
 
 called  Canticles.  Wherein  the  authority  of  it  is  Established  and  Vindicated  against  Objections, 
 both  Ancient  and  Modern  ;  several  Versions  compared  with  the  Original  Text ;  the  different 
 senses  both  of  Jewish  and  Christian  Interpreters  considered  ;  and  the  whole  opened  and  ex- 
 plained in  proper  and  useful  observations. 
 
 *f*  This  work  is  considered  to  be  Da.  Gill's  master-piece  for  savour  and  power. 
 
 The  work  before  us  is  not  a  portion  of  his  voluranious  Exposition  of  the  Old  and  New  Testaments,  hut  an 
 independent  pubHcalion,  comprisingthe  substance  of  a  hundred  and  twonty-two  sermons. — Baptist  Magazine. 
 
 The  Doctor  maintains,  and,  we  think,  clearly  proves  that  it  is  canonical,  and  of  divine  inspiration  ;  they 
 cannot  doubt  its  inspiration  to  whose  hearts  the  Holy  Ghost  has  applied  its  glorious  and  animating  declara- 
 tions concerning  Christ  and  his  Church,  with  sacred  power  and  unction,  —  Gospel  Herald,  Aug,  1854. 
 
 Mr.  Doudney  has  immortalized  his  name  lu  the  best  of  causes,  by  republishing  the  volumious  writings 
 of  the  learned  Gill.  He  has  laid  the  Church  of  Christ  under  lasting  obligation  by  reprinting  the  works  of 
 this  able  Divine.  With  prayerful  solicitude  we  have  often  thought  of  the  treraenduous  undertaking  of  the 
 earnest  Editor ;  and  can  only  say,  our  heart's  desire  is,  that  his  labours  may  be  crowued  with  abundant 
 success. — Biblical  Messenger,  July,  1854. 
 
 Mr.  Douducy  has  done  the  Church  of  God  right  good  service.  His  arduous  undertaking  of  publishing  the 
 voluminous  work  of  Dr.  Gill,  at  such  a  low  rate  as  to  be  within  reach  of  all,  has  beeu,  under  thrt  divine  bless- 
 ing, crowned  with  success.  None  can  fully  enter  into  the  great  difficulties  he  must  have  had  to  contend  with, 
 but  those  who  are  acquainted  with  the  Press.  Had  he  been  surrounded  with  first-rate  talent,  stiU  his  posi- 
 tion would  not  have  been  an  enviable  one ;  but  when  we  recollect  his  master  mind  had  to  grapple  with  circum- 
 stances (relative  to  the  poor  Irish  boys  who  had  never  seen  types  or  presses)  that  would  have  paralysed  many  a 
 strong  nerve ;  we  again  repeat,  aye  and  again,  that  the  Church  of  God  is  greatly  indebted  to  the  untiring 
 energies  and  perseverance  of  Mr.  Doudney,  for  a  work  that  cannot  fail  to  prove  highly  beneficial  and  truly 
 useful  to  all  the  sinritual  seed  of  the  house  of  Jacob.  The  Expositoin  of  Solomon's  Song  by  the  late  learned 
 Doctor,  in  our  opiuron,  ranks  pre-eminent  among  his  valuable  works.- -Zioi/'j  Trumpet,  Aug.  1854. 
 
 It  is  enriched  in  learned  lore,  and  in  the  delineations  of  experimental  and  practical  religion  ;  and  although 
 partaking  of  the  ditfuseness  und  quaintness  which  characterised  the  times  in  which  it  was  written,  we  envy 
 not  the  person  who  could  r-ise  from  its  perusal  without  having  received  much  spiritual  profit.  The  excel- 
 lent James  Hervey  was  a  great  admirer  of  this  work,  and  in  his  "  Thtron  and  Aspasio,"  descr'ib'es  it 
 in  the  following  eulogistic  terms  :— "  It  has  such  a  copious  vein  of  sanctified  invention  running  through  it, 
 and  is  also  interspersed  with  such  a  variety  of  delicate  brilliant  images,  as  cannot  but  highly  entertain  a 
 curious  mind.  It  presents  us  also  with  such  rich  and  charming  displays  of  the  glories  of  Christ's  Person, 
 the  freeness  of  his  grace  to  sinners,  and  the  tenderness  of  his  love  to  the  church,  as  cannot  hut  administer 
 the  most  exquisite  deliglit  to  the  believing  soul.  Considered  in  both  these  views,  I  think  the  work  resembles 
 the  paradisaical  garden  described  by  Milton,  in  which 
 
 "  '  Blossoms  and  fruits  at  once  of  golden  hue 
 Appear'd,  with  gay  enamelled  colour's  mix'd." ' 
 —  77(1?  Freeman  (Religious  Newspaper-),  Aug.  1,  1855. 
 
 Price  6s.,  royal  Svo.,  cloth  ;  calf  i^raincd,  10s.  6d. ;  with  Portrait  of  the  Author,  uniform  with 
 the  "  Commentary,"  (if  bound  up  with  Dr.  Gill's  "  Exposition  of  Solomon's  Song," 
 1  vol.,  cloth,  10s.  Od. ;  calf  grained,  15s.  6d.), 
 
 Dr.  Gill's  Cause  of  God  and  Truth. 
 
 "  A  sterling  work,  that  plucks  up  by  the  roots  the  Arminian  heresy." 
 This  work  contains  the  result  of  a  vast  amount  of  study  and  of  learned  and  laborious  investigation,  of  the 
 writings  of  the  early  fathers  on  the  Calvinistic  and  Arminian  coutroversy,  and  published  originally  at  a  time 
 when  the  nation  was  alarmed  with  the  growth  of  Popery.  Its  republication  at  the  present  is,  ther-efore,  most 
 seasonable.  The  learned  Doctor  has  herein  laid  the  axe  at  the  very  root  of  the  tree — Ar'minianism  and  Pela- 
 gianism— the  very  life  and  soul  of  Popery.  This  new  adition  is  published  marvellously  cheap. — Baptist 
 Messenger,  July,  1855. 
 
 To  say  the  least,  none  of  our  Ministers  should  be  without  a  copy. — Primitive  Church  Magazine,  July,  1855. 
 Its  elaborate  expositions  of  debated  passages  of  Scripture,  its  admirable  quotations  from  the  writings  of 
 the  early  fathers,  and  the  force  with  which  evangelical  truths  are  stated  and  defended,  all  entitle  it  to  warm 
 commendation. — The  Loudon  Freeman. 
 
 1  vol.,  700  pages,  large,  cloth,  price  os.  ;  eight  copies  for  21s., 
 
 Dr.  Hawker's  Morning  and  Evening  Portions,  being  a  selection  of 
 
 a  Verse  of  Scripture,  with  short  observations,  for  Every  Day  in  the  Year ;  intended  for  the 
 use  of  the  Poor  in  Spirit,  who  are  Rich  in  Faith,  and  heirs  of  the  Kingdom. 
 
 Precious  treasures  to  the  Christian,  and  will  remain  so  as  long  as  they  are  printed.  We  notice  this  edi- 
 tion to  recommend  them  for  their  cheapness. — Bucts  Chronicle. 
 
 The  Editor  has  laid  the  poor  of  Christ's  flock  under  great  obligations,  by  furnishing  this  very  neat  and 
 usefirl  edition  to  Subscribers  at  the  low  price  of  a  half-a-crowu. —  Gospel  Herald. 
 
 Calculated  to  incite  to  close  self-examination,  and  to  lead  to  an  humble  and  holy  walk  with  God. — Freeman 
 
 *.;*  Order   "  Collingkidge's"   edition. 
 
 The  "  Morning  and  Evening  Portions"  may  be  had  separately,  Is.  Gd.  each,  cloth. 
 
TIIK    BONMAIION    SCHOOLS,    CO.    WATrilKmi). 
 
 Dr.  Hawkek's  Sermons  and  Tracts  [05  Numbers] 
 
 30  sorted,  (post  free)  2s.,  or  6s.  per  100 
 la.  Tlie  Unceasing  War- 
 fare 
 
 20.  An  Esaayonthe  Vsiri- 
 ous  Fears  to  wliicti 
 God's  people  are  Lia- 
 ble Hy  A,  .VI.  'i'oplady. 
 
 21.  Tlie  Doctrine    of  tile 
 
 1.  The  True  Gospel 
 
 2.  Vessels  of  Mercy 
 
 3.  I  he  Adopte.l  Child 
 
 4.  Tlie  Jlystery  of  Ini- 
 quity 
 
 6.  Uod's  will  aud  Man's 
 
 Shall 
 
 €.  The  KnowIed(?e  of 
 Salvation  by  the  Re- 
 mission of  Sins,  the 
 sure  Proof  of  the 
 Gospel 
 
 7.  GoodNewafromafar 
 Country 
 
 8.  My  Birth-day 
 
 5.  1'hc  Children  of  the 
 Resurrection 
 
 10.  The  Glory  of  God 
 
 11.  Death  Aboli.'ihed,  and 
 Life  and  Immortality 
 brought  to  Light 
 through  the  Gospel 
 
 12.  The  Cottage  Funeral 
 
 13.  The  Washing  of  Re- 
 neration 
 
 14.  God's  Witness 
 
 15  I'he  Solemn  Demand 
 of  Christ 
 
 16.  The  Traveller 
 
 17.  The  Mystery  of  God- 
 
 lii 
 
 18.  Sweet      Morsels 
 Hungry  Souls 
 
 for 
 
 Holy  Trinity 
 
 22.  Jehovah's  Pleasure  in 
 his  People 
 
 23.  Watchman,  What  of 
 the  Night  ? 
 
 21.  The  Personal  suifer- 
 ings  of  Christ  for  the 
 Salvation  of  his  Peo- 
 ple 
 
 25 .  "The  Heirs  of  Promise 
 
 2G.  The  Last  Saturday 
 Night  of  Time 
 
 27,  28,  29.  Sacramental 
 Meditations 
 
 30.  The  Village  Appren- 
 tice 
 
 31.  The  Child  Baptized 
 
 32.  Je8U«  the  Resurrection 
 and  the  Life 
 
 33.  The  Combined  view  of 
 the  Infinite  Greatness 
 of  Christ 
 
 34.  The  greatness  of 
 Christ's  Glory  in  the 
 Work  of  Salvation. 
 
 3.5.  Jesus   Touched   with 
 
 the  Feeling  of  our  In-  j  47, 
 firmities 
 3G.  Jesus  the  Kterual  lilc 
 of  Mis  Pcoiile 
 
 37.  The  Fellowship  of  the 
 Mystery 
 
 38.  The  Lord's  People  the 
 Lord's  Portion 
 
 39.  The  Followers  of  God 
 as  dear  Children 
 
 40.  The  Faithful  God 
 
 41.  The  Horror  of  (ireat 
 Darkness  which  fellon 
 
 Abraha 
 
 42.  All  Jlourners  in  Zion 
 Comforted  by  the  Lord 
 
 43.  The Ditferenoeof Sick- 
 ness between  the  Re- 
 newed and  the  Un- 
 renewed 
 
 44.  The  Commemoration 
 of  the  lirst  Open  Dis- 
 play of  the  Holy  Ghost 
 on  the  Day  of  Pente- 
 cost 
 
 45.  The  Iniquity  of  the 
 Laud  of  Israel  Re 
 moved  by  the  Lord  of 
 Hosts  in  one  Day 
 
 46.  Eternal  Redemption 
 obtained  for  the 
 Church  in  the  en- 
 trance of  Christ 
 
 I'rice  Id.  each, 
 
 The  Lord  Casting  up 
 the  Way  of  his  Peo]>le 
 A  Prop  against  all 
 Despair 
 
 The  Potter'.^  House 
 'fhe  Strayed  Sheep 
 The  Heirs  of  Promise 
 Abba  Father 
 The  Immoveable 
 
 Kingdom 
 The  Royal  Family 
 The  best  of  Remedies 
 On  Sanctitication 
 The  Friend  that  Lov- 
 eth  at  all  'fimes 
 The  Brother  born  for 
 Adversity 
 
 The  Plant  of  Renown 
 The  Mystery  of  the 
 Kingdom 
 
 A  Fragment  on  Grace 
 The  Servants  of  the 
 Most  Hig:h  God  known 
 in  Showing  the  Way 
 of  Salvation 
 The        Unsearchable 
 Riches  of  Christ 
 The    everlasting  Dis- 
 tinction between  Jfa- 
 ture  and  Grace 
 The  Child's  Catechism 
 on  Prayer 
 
 Price  12s.  Cd.,  royal  Svo.,  cloth ;  calf,  5s.  extra,  unabridged,  1032  pages,  new  Long  Primer  type, 
 
 A  Key  to  Open  Scripture  Metaphors.    In  Four  Books.    To  which  are 
 
 prefixed.  Arguments  to  prove  the  Divine  Authority  of  the  Holy  Bible ;  together  with  Types  of 
 the  Old  Testament.     By  the  Rev.  BENJAMIN  KEACH. 
 
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 and  every  time  my  attention  is  arawn  to  it,  only  enhances  its  value.  I  think  it  needs  only  to  be  known,  to 
 be  generallv  appreciated  by  the  Clergy.  To  say  the  least  of  it,  it  is  an  exlraordmari/  cheap  book. — Rev. 
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 An  Exposition  of  the   Parables,  and  Express   Similitudes  of  our 
 
 Lord  and  Saviour  Jesus  Christ.  Wherein  also  many  things  are  doctrinally  handled  aud  im- 
 proved by  way  of  appHcation.     lu  Four  Books.     By  the  Rev.  BENJAMIN   KEACH. 
 
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 Ambrose  Serle's  Church  of  God  :  Essays  upon  some  descriptive 
 
 Names  and  Titles,  given  in  the  Scriptures,  by  God  the  Holy  Ghost,  to  the  General  Assembly  of 
 all  True  believers  in  God  the  Son,  or  the  God-man  Jesus  Christ ;  and  denoting  the  Nature  and 
 Means  of  their  salvation,  through  the  everlasting  Covenant  made,  by  God  the  Pather,  with  those 
 Divine  Persons  iu  the  One  Jehovah.  To  which  is  added,  CHRISTIAN  HUSBANDRY ;  or,  a 
 Companion  for  the  Christian  in  his  Pield  or  Garden. 
 
 It  must  recommend  itself  to  every  spiritual  reader  by  its  own  sweet,  savoury  spirit,  and  the  mellow  gos- 
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 In  purchasine,  our  readers  will  help  forward  a  great  philantrophic  novV.— Bucks  Chronicle. 
 
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 and  the  various  illustrations  are  generally  interesting,  instructive,  and  profitable.  The  second  part  of  this 
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 of  faith  aud  the  Holy  Ghost.  It  is  written  in  an  earnest  aud  pious  strain,  and  would  form  an  excellent 
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 satisfaction.  The  printing  is  clear  aud  distiuct.  It  is  a  credit  to  the  lads  who  printed  it. — Primitive  Church, 
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b-  THE    BONIUHON    SCHOOLS,    CO.    WATEKFOBD. 
 
 Reviews  of  Serle's  Church  of  God — Continued. 
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